ראש חדש ז

And therefore on Shabbos it is forbidden to walk on the road beyond the t’chum Shabbos. For it has already been well explained that the main purpose of the roads in this world is for the aspect of drawing spiritual G-dliness into constrictions, as above. And drawing spiritual G-dliness, etc. — this is the aspect of the 39 labors, etc., as above — which is the aspect of the totality of the creation that was during the weekdays, in the six days of creation, during which Hashem, yisbarach, created the entire creation. For the entire creation is drawn from the aspect of the external unification, which is the aspect of drawing spiritual G-dliness, etc. For from the external unification, the life-force and sustenance for all the worlds is drawn, etc., as above.

But on Shabbos there was no creation, and there is no labor or weekday activities, which are the aspect of drawing spiritual G-dliness, etc. For on Shabbos, the revelation of His spiritual G-dliness, yisbarach, is not drawn through the constrictions of the weekdays from which the 39 labors were drawn — which are the aspect of the totality of the creation during the six days of creation. For on Shabbos, His G-dliness is revealed through spiritual garments — fine and pure and radiant, very, very much — that do not clothe themselves at all in any labor or weekday activities. And this is the aspect of the garments of Shabbos, which are holy garments, as is written in the Holy Zohar: “The garments he wears on weekdays he does not wear on Shabbos.” For on weekdays, the garments — which are the constrictions — are from the aspect of Yetzirah and Asiyah, from which all the physical things of the entire creation were formed and descended. These are the aspect of the 39 labors. But on Shabbos, He wears the garments of the world of Beriah, where the Throne of Glory is, etc. — which are the aspect of fine and spiritual garments that do not clothe themselves in weekday activities.

For on Shabbos one merits the aspect of the revelation of G-dliness that will be in the future — which is the aspect of “v’hayu ainecha ro’os es morecha, v’lo yikanef od morecha” [“And your eyes shall see your Teacher, and your Teacher will no longer be hidden”] (Y’shayahu 30:20). For on weekdays, when the sitra achra has dominion, it is impossible to recognize His G-dliness, yisbarach, except through these physical garments, which are the totality of the creation. For Hashem, yisbarach, estimated in His knowledge that in this world — which is the aspect of the six weekdays — it is impossible to know of His G-dliness, yisbarach, except through all these constrictions, which were clothed and from which all the things of creation were formed: the mineral, vegetable, animal, and human, etc. But in the World to Come, which will be a day that is entirely Shabbos, we will merit to recognize Him, yisbarach, face to face, without being clothed in these constrictions of creation.

And this is the aspect of Shabbos Kodesh: that Shabbos is a semblance of the World to Come, and an illumination is drawn from this aspect of the future. And therefore on Shabbos there is no walking or displacement on the roads. For all the roads are the aspect of drawing spiritual G-dliness, etc. — which are the aspect of the 39 labors, etc. — from which all the displacements, exiles, and roads are drawn. But on Shabbos, His G-dliness is not revealed through the aspect of drawing, etc., through the aforementioned constrictions. Therefore the roads and all the 39 labors are forbidden, as above. For on Shabbos, all the worlds ascend in wondrous ascents through Upper Arousal alone. And then the feet ascend from the k’lipah, and the dominion of the sitra achra is nullified. Therefore one can receive the drawing of His spiritual G-dliness in fine garments, in the aspect of the garments of Shabbos, which do not clothe themselves in the constrictions of the weekdays, from which are all the labors and all the roads, as mentioned above.

For the holiness of Shabbos, at its root, is drawn from the day that is entirely Shabbos, when the Oraisa d’Atik Setimin will be revealed — which is the Torah that Mashiach Tzidkainu will reveal speedily in our days. And the main superiority of this Torah over the present Torah is the aforementioned aspect — namely, that we will merit such deep and wondrous aitzos, without end, that the sitra achra and the k’lipah will not be able to overturn and corrupt them in any way in the world.

For certainly the mitzvos of the Torah will not change, not even a single detail, in the days of Mashiach. On the contrary, the main purpose of the coming of Mashiach is to teach us to fulfill all the words of this Torah that we merited to receive from Moshe Rabbainu, alav ha’shalom — who himself will be Mashiach, in the aspect of “what was is what will be,” as is understood. For until now, even though we have already merited to receive the Torah, which is entirely aitzos to recognize Him, yisbarach — nevertheless, we still need aitzos for these aitzos, as above. We need aitzos each time for how we will merit to overcome and fulfill these holy aitzos, which are the totality of the mitzvos of the Torah. For in the Torah it is written: “You shall not commit adultery,” and even in what is permitted one must sanctify oneself, as is written: “v’his’kadish’tem,” etc. — and our Sages, of blessed memory, expounded: “Sanctify yourself in what is permitted to you.” And still we do not merit to know aitzos for how to attain this. And so with the rest of the mitzvos — for we do not know how to merit fulfilling the mitzvah of tzitzis completely, in all its details and fine points and kavanos, etc., without any ulterior motive, etc.

And even though there have already been many tzaddikim who gave us holy aitzos — which is the aspect of the totality of the Torah she’b’al peh, which the tzaddikim of every generation revealed to us — for this is the main aspect of the Torah she’b’al peh, which Hashem, yisbarach, commanded and warned us not to deviate from the words of the chachamim and the true tzaddikim of every generation. For Hashem, yisbarach, knew in His wisdom that it is impossible to explain the aitzos to their ultimate in writing. For the main ultimate completeness of the aitzos, that we merit to fulfill them in truth, is only through hints, in the aspect of: “askil’cha v’or’cha b’derech zu tailaich, i’atzah alecha aini” [“I will enlighten you and instruct you in the way you shall go; I will counsel you with My eye upon you”] (T’hilim 32:8). And this one needs to receive from the true tzaddikim of every generation, who are the aspect of Moshe. Yisrael walks according to their counsel in every generation, in the aspect of “v’chol ha’am asher b’raglecha, ha’holchim achar atzas’cha” [“And all the people at your feet, who follow your counsel”] (Shoftim 8:5).

And even though there have already been many true tzaddikim and chachamim who made many ordinances and fences and added many mitzvos d’Rabbanan and decrees — all of which are the aspect of aitzos for the aitzos of the Torah, so that we should merit through them to fulfill the Torah, the aspect of “a safeguard for the safeguard,” as above — and so too the tzaddikim of every generation, etc. — nevertheless, the sitra achra still strengthens itself every day, and few are those who fulfill the Torah completely. For whenever a holy aitzah is revealed, they [the forces of the other side] strengthen themselves against the aitzah itself.

And as I heard from the mouth of Rabbainu, of blessed memory, who said regarding the matter of the young people who would complain before him greatly about the distress of their souls, that they could not merit to truly sanctify themselves and serve Hashem properly: one time he answered and said that there are aitzos that would certainly help, but even the aitzos themselves are difficult to fulfill — these were his words.

And this is the main superiority of the Torah that will be revealed in the days of Mashiach Tzidkainu, speedily in our days — that we will merit such aitzos that the sitra achra will not be able to overturn them in any way in the world. For they are the aspect of deep aitzos without end — which is the aspect of Mashiach being called “peleh yo’aitz,” etc. And therefore it is indeed written then: “v’charasi lahem b’ris chadashah … lo ka’b’ris asher charasi es avosaichem asher haimah haifairu es b’risi … ki zos ha’b’ris … v’al libam ech’t’venah” etc. (Yirmiyahu 31:30–32). And it is written: “v’asisi es asher b’chukai tailaichu,” etc. (Yechezkel 36:27). This means as above: that such aitzos will be revealed that the sitra achra will not be able to annul and overturn them in any way in the world. Through this we will merit to fulfill the Torah in its completeness forever and ever. And therefore the final redemption will be a complete redemption forever.

And this is the aspect of the holiness of Shabbos Kodesh: that on Shabbos this holiness is drawn from there. And therefore Shabbos is the aspect of t’shuvah, as Rabbainu, of blessed memory, wrote (in siman 58). For the main aspect of t’shuvah is this aspect: that through t’shuvah one merits to ascend and draw upon oneself this light of Mashiach, as Rabbainu, of blessed memory, wrote in Sefer Ha’Aleph-Bais, under the entry for Shabbos (in siman 4). And these are his words: “Through keeping Shabbos, one draws upon oneself the light of Mashiach. Also through t’shuvah” — end quote.

For all the mitzvos are called aitzos, in the aspect of taryag itin d’Oraisa [613 counsels of the Torah]. That is, they are aitzos to attain His G-dliness, yisbarach, through them. And conversely, aveiros, chas v’shalom, are the blemish of the aitzos. Through them, one does not know any aitzah for how to recognize Him, yisbarach. On the contrary, one distances oneself from Him, yisbarach, chas v’shalom, and falls into heresy and false beliefs, chas v’shalom, according to the blemish and the aveirah. As Rabbainu, of blessed memory, wrote in Sefer Ha’Aleph-Bais HaYashan (in the entry for Emunah, siman 22): “The transgression brings heresy into the person.” And this is the aspect of: “ki im avonosachem hayu mavdilim bainachem l’vain Elokaichem” [“But your iniquities have separated between you and your G-d”] (Y’shayahu 59:2).

And when a person merits t’shuvah, then the willful sins are transformed into merits. And the main t’shuvah is through the tzaddikim, who are the aspect of Mashiach, whose main occupation is to return the world in complete t’shuvah to Hashem, yisbarach. As is written: “u’va l’Tziyon go’ail, u’l’shavay fesha,” etc. (Y’shayahu 59:20). And as is written: “l’shovav Ya’akov ailav,” etc. (Y’shayahu 49:5).

For in truth, t’shuvah is a very, very wondrous thing. For since one has already stumbled in aveiros and did not merit to fulfill the good and holy aitzos — which are the mitzvos of the Torah — and corrupted the aitzos through the aveiros, how will he now receive an aitzah to return in t’shuvah? For if before — when the aitzos were still uncorrupted — these aitzos did not help him, how much more so after he has corrupted even these aitzos! From where will he receive aitzos to return?

And therefore, in truth, it is impossible to return in complete t’shuvah in truth except through the power of the true tzaddikim of the generation, who merit to receive from the light of Mashiach — who is the root of t’shuvah. For he knows such wondrous aitzos, drawn from the roots of the Torah — which is above the Torah — where when one merits to ascend there, all the avonos are transformed into merits. This is the secret of Yom Kippur, the aspect of the great Yovel, the aspect of the fiftieth gate, which is the supernal gate of t’shuvah. And from there wondrous aitzos are drawn for all the sinners and transgressors, rachmana litzlan, so that they can arouse themselves each time to t’shuvah from wherever they are, until they merit returning to Him in complete t’shuvah in truth.

And the main thing is emunah, which is the aspect of Shabbos, as above. For as long as one has emunah, certainly one will return to Him, yisbarach. And therefore a person should strengthen himself through this itself. Meaning: through the very thing by which the ba’al davar and the sitra achra want to bring him down, chas v’shalom — through this very thing he should strengthen himself. For the ba’al davar schemes against his soul to bring him down at all times, by implanting in his heart that it is too difficult for him to repair such aveiros — especially given that there are people who have corrupted as they have corrupted, as they know in themselves, having committed many great aveiros for many days and years, rachmana litzlan, etc. And some have already wanted many times to return, and many times have begun t’shuvah and the service of Hashem in truth, and afterward fell as they fell, each one according to his fall, rachmana litzlan.

And therefore the ba’al davar implants in their hearts each time that hope has already been lost, chas v’shalom, given the enormity of these blemishes. But in truth, through this very thing a person can revive himself and strengthen himself. For since I still know that an aveirah is a great blemish, that through it one blemishes greatly in the upper worlds, etc. — it follows that I still have emunah. And since I still have emunah, certainly I still have hope, without a doubt. For since I believe that one can cause damage, certainly one can also repair. And as Rabbainu, of blessed memory, said explicitly: “If you believe that you can cause damage, believe that you can repair.”

For it is known that the heretics and deniers, the philosophers, do not believe that one causes damage in the upper worlds through an aveirah — from which it follows that they give foolish and empty reasons for the mitzvos and aveiros of the Torah. But we, the holy nation, who believe that an aveirah, chas v’shalom, is a very great blemish in the upper worlds, etc. — and because of this the ba’al davar wants to bring him down, chas v’shalom — on the contrary, through this very thing he should revive himself. Since he still has emunah, for as long as one has emunah, there is certainly still hope. For the main intention of the ba’al davar is that he wants to bring him down so much until he falls into complete heresy, chas v’shalom — that he says, “There is no judgment,” etc., as our Sages, of blessed memory, said: “Today he tells him ‘Do such and such,’” etc., “until he tells him,” etc.

But a person must be wise about his ways and have pity on his life, and strengthen himself in whatever way he can, at all times, however things may be — as is explained in our words many times. And through this itself he should strengthen himself: since I believe that one causes damage through an aveirah, it follows that I still have emunah. And as long as I have emunah, I certainly still have hope. And certainly the measure of good is greater, etc. And certainly one can repair. For “all Your mitzvos are emunah” is written, and the main purpose of the mitzvos is to come to complete emunah, in order to recognize the One who spoke and the world came into being. And as long as a person has a point of emunah, he still has hope. For there are such aitzos that even he can return to Hashem, yisbarach, easily, through some nachas ru’ach [gratification] that he gives to Hashem, yisbarach, wherever he is — through which he will merit to return to Him in truth, through the power of the true tzaddikim. Until he will merit that all the avonos are transformed into merits, as above. And understand these things well, and guard them in your heart to fulfill them in truth, and to believe in this in truth. For these are very deep matters that cannot be explained in writing in any way.

And these deep aitzos, mentioned above, that are drawn from the aspect of Mashiach — which is the aspect of Shabbos, the aspect of t’shuvah — this is the aspect of the ways of Hashem that are hidden now from every eye, where is the secret of the aspect of “tzaddik v’tov lo, tzaddik v’ra lo,” etc. — which even Moshe in his lifetime did not attain, as is explained at the end of the aforementioned Torah “Tik’u.” And therefore the main rectification will be through Mashiach, who will merit to attain these ways of Hashem, the aforementioned aspect of “tzaddik v’tov lo,” etc. Through this, the wondrous and deep aitzos, mentioned above, will be revealed — which will never be able to be overturned, as above.

And this is the aspect of the 2,000 amos of t’chum Shabbos. For on Shabbos the roads that are for the purpose of drawing spiritual G-dliness into the constrictions of the weekdays, etc., are forbidden, as above. And one walks on Shabbos only 2,000 amos, which are the aspect of the t’chum Shabbos, the aspect of the holy road, the aspect of “v’derech ha’kodesh yikarai lah” [“And it shall be called the way of holiness”] (Y’shayahu 35:8). For this road is the aspect of the road of Shabbos, the aspect of the ways of Hashem that one attains through the holiness of Shabbos — which is the aspect of the wondrous aitzos without end, mentioned above.

And therefore it is 2,000 amos — two alafin [thousands]. For alef is peleh [wonder]. And they are two alafin — the aspect of wonders upon wonders [pil’ay p’la’os]. For the aitzos of now are the aspect of wonders, the aspect of “odeh shimcha ki asisa peleh, aitzos mairachok,” etc. (Y’shayahu 25:1). But the aitzos of the future are the aspect of wonders upon wonders, the aspect of “od’cha al ki nora’os niflaisi, nifla’im ma’asecha, v’nafshi yoda’as m’od” (T’hilim 139:14).

“Nifla’im ma’asecha” — this is the aspect of the works of Hashem that were created in the six days of creation. These are the totality of creation, which is entirely wonders of the Creator. For in every detail of creation there are very great wonders. And these wonders, which are the aspect of the totality of creation — the aspect of “nifla’im ma’asecha” — this is the aspect of the aitzos drawn through this, meaning the aitzos drawn through drawing spiritual G-dliness into the constrictions of the weekdays, which are the aspect of the 39 labors, the totality of the creation created during the six days of creation, which is entirely wonders. But Dovid HaMelech, alav ha’shalom, who is Mashiach — as is written, “m’shi’ach Elokay Ya’akov” (Sh’muel II 23:1) — praises Hashem, yisbarach, regarding the ultimate end, when wonders upon wonders will be revealed through him — which are the deep aitzos, mentioned above.

And this is the aspect of “od’cha al ki nora’os niflaisi” — “niflaisi nifla’im” — this is the aspect of wonder upon wonder, the aspect of wonders upon wonders, the aspect of the deep aitzos, mentioned above, that will be revealed through Mashiach. And this is: “v’nafshi yoda’as m’od.” For they are aitzos so deep that they cannot be revealed in writing, nor verbally, but only to the wise who understands on his own, the aspect of “i’atzah alecha aini,” as above. And this is “v’nafshi yoda’as m’od” — “m’od” is without limit — that I know aitzos up to m’od, to the infinite, that are impossible to overturn in any way. They are the aspect of “niflaisi nifla’im,” the aspect of wonders upon wonders, as above.

And regarding this, Moshe Rabbainu, alav ha’shalom, requested — when he wanted Hashem, yisbarach, to reveal to him the ways of Hashem, the aspect of “tzaddik v’tov lo,” etc., as is written: “hodi’aini na es d’rachecha” [“Make known to me Your ways”] (Sh’mos 33:13) — and then he asked: “v’niflinu ani v’amcha,” etc. (Sh’mos 33:16). That is, that we should merit the peleh mentioned above, which will be revealed in the days of Mashiach — who is called peleh yo’aitz — which is the aspect of wonder upon wonder, as above.

And regarding the walking and road of Shabbos, which is a stroll and pleasure within the 2,000 amos, it is said: “l’chah dodi naitzai ha’sadeh, nalinah ba’k’farim, nashkimah la’k’ramim,” etc., “ha’duda’im nas’nu ray’ach,” etc. (Shir HaShirim 7:12–14). For the 2,000 amos of t’chum Shabbos are the aspect of the 2,000 amos of the open spaces of the cities of the Levi’im, as is written: “u’madosam mi’chutz la’ir alpayim amah,” etc. (Bamidbar 35:5). And it is written: “elef amah saviv,” and our Sages, of blessed memory, expounded: “a thousand for open space and a thousand for fields and vineyards.” For the 2,000 amos are divided into two times a thousand, for they are the aspect of the two wonders [two p’la’os], as above. And all of it is for the purpose of revealing emunah in the world, as above.

And therefore they are 48 cities: six cities of refuge, and upon them 42 cities. For the six cities of refuge are the aspect of the six words in the verse “Sh’ma Yisrael,” and the 42 cities of the Levi’im are the aspect of the 42 words in the paragraph of V’ahavta, as is brought. And these 48 cities absorb and protect from the sitra d’mosa [the side of death]. For the murderer, who has empowered the side of death, must flee there, and they absorb and protect from the side of death that is drawn from the sin of Adam HaRishon, as is said: “ki b’yom acholcha mimenu,” etc. For the main blemish is drawn through heresy, for emunah is the main source of life, and heresy is the side of death, as is brought in the words of Rabbainu, of blessed memory, many times.

And therefore the 48 cities of the Levi’im, which are the aspect of Sh’ma and V’ahavta — which are the main drawing of emunah — therefore they absorb and protect from the side of death, and save the murderer from death. And these 2,000 amos of these 48 cities are the aspect of the 2,000 amos of t’chum Shabbos. For they are one aspect, for the main aspect of Shabbos is emunah, as above. And these 48 cities of the Levi’im, which are the aspect of Sh’ma and V’ahavta, the aspect of emunah — in which dwelled the Kohanim and the Levi’im, to which the murderer would flee and be saved — in this the holy Torah showed us that one must travel to the tzaddikim. And the main purpose is to merit emunah, which is the main source of life, and to subdue the side of death, which is heresy — as is explained among us many times — that one receives emunah in its completeness only through the true tzaddikim. For the Kohanim and Levi’im are the aspect of the true tzaddikim and their students who accompany them, who serve and minister to them, the aspect of “v’nilvu alecha vi’shar’sucha.” For the Kohen is the aspect of the true tzaddik and rav, as our Sages, of blessed memory, said: “ki sifsay Kohen yish’m’ru da’as, v’Torah,” etc. — and our Sages, of blessed memory, expounded: “If the rav resembles an angel of Hashem Tz’va’os,” etc. And the Levi’im are the aspect of those who attach themselves to them, the aspect of “v’nilvu alecha vi’shar’sucha,” as above.

And whoever has stumbled however much he has stumbled, and wants to have pity on his life, to save his soul from eternal death, must flee and escape and come to their cities — which are the aspect of the 48 cities corresponding to the emunah of the Unification in the paragraphs of Sh’ma and V’ahavta, as above — like the murderer who flees to the 48 cities of the Kohanim and the Levi’im, which save from the side of death, as above. And therefore they have 2,000 amos of open space, which is the secret of the 2,000 amos of t’chum Shabbos, which is the aspect of wonders upon wonders. That is, one can receive from them aitzos in every generation, drawn from the aspect of the aitzos of Mashiach. Through this, one will certainly be saved from the side of death, and will merit true and eternal life — which is the aspect of emunah, the foundation of the entire Torah, as above.

And this is the aspect of: “L’chah dodi naitzai ha’sadeh … nashkimah la’k’ramim.” Fields and vineyards — this is the aspect of the 2,000 amos of t’chum Shabbos, which are the aspect of the 2,000 amos of the open spaces of the Levi’im, which are for fields and vineyards, as our Sages, of blessed memory, said: “a thousand amos for open space and a thousand amos for fields and vineyards,” as above. And the main essence of these 2,000 amos is the aspect of the wondrous aitzos without end, through which emunah is revealed in its completeness, as above.

And this is the aspect of “nalinah ba’k’farim” — and our Sages, of blessed memory, expounded: “ba’kof’rim” [among the deniers] — “that You have bestowed upon them all goodness,” etc. This is as above, for through these 2,000 amos — which are the aspect of field and vineyard — the deniers are subdued, and complete emunah is drawn, as above. And this is: “sham etain es dodai lach” [“There I will give you my love”]. For there the deep aitzos will be revealed, which are the aspect of the secrets of the Torah, the aspect of the attainment of the ways of Hashem — through which is the main revelation of His G-dliness, yisbarach, and the main cleaving and connection of K’nesses Yisrael with her Beloved. This is the main aspect of t’shuvah — that all Yisrael will return and draw close to Hashem, yisbarach. And the main completeness of the inner unification, drawn from the aspect of Atik, through Mashiach, as above — the aspect of “sham etain es dodai lach.”

And this is: “ha’duda’im nas’nu ray’ach,” etc. And our Sages, of blessed memory, expounded this regarding the transgressors of Yisrael and the tzaddikim, about whom it is said: “ha’dud ha’echad t’aynim ha’tovos, v’ha’dud ha’echad t’aynim ra’os m’od, asher lo sai’achalnal mai’ro’a” (Yirmiyahu 24:2–3) — and both of them are destined to give a good fragrance, etc., as Rashi explained there. This is as above, for through the wondrous aitzos mentioned above, all will return to Hashem, yisbarach — even the transgressors of Yisrael, even those who lie in the lowest depths, very, very much. And all of them will give a good fragrance to Hashem, yisbarach, in the aspect of “ha’duda’im nas’nu ray’ach,” as above.

And this is: “v’al p’sachainu kol m’gadim, chadashim gam y’shanim” [“And at our doors are all manner of delicacies, new and old”]. For then all the delicacies and pleasures and good flavors of the mitzvos of the Torah will be revealed through these deep aitzos mentioned above. And this is “chadashim gam y’shanim” [new and also old]. For now nachas ru’ach is made before Him, yisbarach, through all the aitzos that will be revealed in the future together with the aitzos from before — which is the aspect of “chadashim gam y’shanim.” For the main purpose of the new aitzos drawn from the aspect of Mashiach is only to walk in the old path from before — to fulfill the Torah that has been given into our hands from Moshe Rabbainu, alav ha’shalom, as above.

And this is the aspect of “chadashim gam y’shanim, dodi tzafanti lach” [“new and old, my beloved, I have stored up for you”]. For these aitzos are the aspect of hidden and concealed aitzos in the hearts of the true tzaddikim, who are the aspect of Mashiach — drawn from the great goodness stored away for the tzaddikim in the World to Come, the aspect of “mah rav tuv’cha asher tzafanta li’ray’echa” (T’hilim 31:20). For these aitzos cannot be revealed all at once. Rather, each of the true tzaddikim reveals some of these aitzos, a little, until the future in the days of Mashiach, when they will be revealed in their completeness. And this is “dodi tzafanti lach.”

And this is: “mi yit’n’cha k’ach li … emtza’acha ba’chutz eshak’cha, gam lo yavuzu li” [“Would that you were like a brother to me … I would find you outside, I would kiss you, and none would despise me”] (Shir HaShirim 8:1). For then, through these aitzos, the attainment of His G-dliness, yisbarach, will be revealed in the aspect of the garments of Shabbos — which is the aspect of “your Teacher will no longer be hidden,” the aspect of face to face, the aspect of “ki chulam yaid’u osi l’mik’tanam v’ad g’dolam” (Yirmiyahu 31:33), the aspect of “ki ayin b’ayin yir’u b’shuv Hashem,” etc. (Y’shayahu 52:8). And then we will be able to speak of Hashem, yisbarach, with full mouths, in the streets and marketplaces — to speak and publicize before all that the whole earth is full of His glory, and to cleave to Hashem, yisbarach, with great d’vaikus in the presence of every assembly. In the aspect of “emtza’acha ba’chutz eshak’cha, gam lo yavuzu li.”

For now, even simple emunah is hidden and concealed within each person’s heart, and it is impossible to speak much of this, as we see in practice. For all Yisrael know and believe in Hashem, yisbarach, that the whole earth is full of His glory. And nevertheless, for the most part, they forget Him, yisbarach, and each man runs after his own gain and desires, etc. And few are those who do not forget Him, yisbarach — about whom it is said: “ashray ish she’lo yishkacheka,” etc. And even those proper people and tzaddikim who cleave to Him, yisbarach, constantly — it is impossible for them to speak with the world in great openness about Hashem, yisbarach, as it would be proper to cry out each time to the people of the world: “What are you silent about?! And what are you doing in this world?! Is not Hashem, yisbarach, with us, standing over us at every moment, seeing our deeds, for the whole earth is full of His glory?! And who would not fear and tremble before Him?!” etc.

And all this is because of the physicality of the world and the murkiness of deeds — it is impossible to speak much in open revelation, even about simple emunah. And one must speak of these things in hint and in secret, in the aspect of “k’vod Elokim hastair davar” [“It is the glory of G-d to conceal a matter”] (Mishlei 25:2). For this is known and explained among us: that each person has the aspect of secrets and hidden things according to his level. For what is considered by us as secrets and hidden things is, for one higher than us, lower than revealed matters. And so between every person and every level. And similarly, there are things that are now a secret, and later will not be a secret but revealed. Only then there will be other secrets, much higher than these — as I heard from Rabbainu, of blessed memory, and it will be explained elsewhere (in siman 22).

Therefore, now it is said: “k’vod Elokim hastair davar” — even regarding the knowledge of His G-dliness in simplicity, which in the future will be open and publicized. For then the aitzos mentioned above will be revealed, through which we will merit to fulfill the Torah in its completeness. And then His G-dliness will be revealed to all eyes, as above — so that we will not be ashamed to speak before the whole world about Hashem, yisbarach. And this is the aspect of “emtza’acha ba’shuk eshak’cha, gam lo yavuzu li.” For then will be fulfilled: “ki simalai ha’aretz dai’ah la’da’as es Hashem,” etc. (Y’shayahu 11:9). And it is written: “ki chulam yaid’u osi l’mik’tanam v’ad g’dolam,” etc. (Yirmiyahu 31:33) — speedily in our days, amain.

And this is the aspect of eruvay t’chumin: that in the place where one sets the Shabbos meals, from there the t’chum Shabbos of 2,000 amos begins in every direction.

For it is explained in the aforementioned Torah that the main growth of emunah is through the aitzos drawn through the man of understanding [ish t’vunos] who polishes his n’shamah through his eating, as above. It emerges that the main drawing of emunah is through the eating of the true tzaddikim, as above. And on weekdays, the tzaddikim must draw the livelihood and eating through drawing spiritual G-dliness into constrictions, as above — which is the aspect of the totality of the creation during the six days of creation, as above. For on weekdays, the light is drawn from Above only from the externality of the upper world. And therefore it is impossible to receive it in this world — to know through it of Hashem, yisbarach — except through many constrictions. When the tzaddikim exert themselves, as soon as this light shines upon them, they exert themselves with wondrous longing until they constrict the light in their intellect through many holy constrictions — which are the root and sustenance of the entire creation. And through this they draw livelihood in holiness and purity, and merit polishing their n’shamos through this livelihood and eating. Until through this they merit drawing the aitzos from the depths, to reveal and publicize the holy emunah in the world, as above.

But one who does not arouse and strengthen himself to draw the light into constrictions — then this illumination becomes corrupted for him, chas v’shalom. And he can come through this to false beliefs and heresy, chas v’shalom, as above. And then the eating and livelihood are also blemished, for one depends on the other, as above. And this is the aspect of the sin of Adam HaRishon, who ate from the Tree of Knowledge of good and evil. The main blemish was in the eating — he ate such an eating that through it emunah was blemished, chas v’shalom. For at the time of creation, when there was not yet any person, Hashem, yisbarach, Himself drew the light into constrictions in order to create the world. And from there He Himself drew the eating and livelihood — meaning the life-force of the worlds — and drew it into this world in two aspects: in the aspect of the Tree of Life that was in the midst of the garden — the aspect of holy eating, from which is the main growth of emunah; and in the aspect of the Tree of Knowledge of good and evil — which is the aspect of forbidden eating, eating of the sitra achra, which is the opposite, from which emunah is blemished, as above. And He warned man not to eat this eating of the Tree of Knowledge, and he blemished in this. And as soon as Adam and Chavah began to accept the words of the serpent and agreed to transgress the words of Hashem, yisbarach, they immediately blemished greatly in the aspect of drawing spiritual G-dliness into constrictions. For according to the illumination of spiritual G-dliness that was in their hearts, they should have aroused themselves to Hashem, yisbarach, with great arousal, and not listened to the words of the serpent who was deceiving them. But they blemished in this and listened to his words, and also transgressed in action and ate from the Tree of Knowledge, etc. And through this, the eating and livelihood of the entire world were blemished, in the aspect of “b’zay’as apecha tochal lechem,” the aspect of “b’itzavon toch’lenah” — which is the aspect of the blemish of the 39 labors, all of which are the aspect of the blemish of drawing spiritual G-dliness, etc., as above.

And therefore now the tzaddikim need very great exertion to return and repair the corruptions of the constrictions, and to return and draw spiritual G-dliness into new constrictions, etc., as above. And the main rectification is through Shabbos, for Shabbos protected him, as above. For on Shabbos a great and wondrous light is drawn from Above in fine and spiritual constrictions that do not clothe themselves in any labor or weekday activities, for no creation was formed from them. Rather, they are the supernal root of creation. And then all the worlds ascend in great ascents, until they merit to receive this light without the physical constrictions of the weekdays. For then, because of the ascent of the worlds, there is the power to receive this great light, as above. And this light is entirely deep aitzos to draw close to Hashem, yisbarach — the aspect of Sukas Shalom that is drawn on Shabbos, from which are all the aitzos, as above.

And therefore then one does not need to draw livelihood through drawing spiritual G-dliness, etc. For Shabbos is the root of the blessing of livelihood — for “from it are blessed all six days.” But on Shabbos itself, even the manna did not descend. For even the manna — which is holy livelihood, the aspect of the livelihood the tzaddikim draw through spiritual drawings, etc., through which they polish their souls, through which they merit aitzos, etc. — this is the aspect of the receiving of the Torah, the aspect of “the Torah was given only to those who ate the manna” — but on Shabbos even this holy livelihood does not descend. For Shabbos is the root of livelihood and blessing, “from it are blessed all six days,” as above. For on Shabbos one does not need lower arousal. On the contrary, one needs to draw the light of Shabbos upon oneself through rest and cessation and tranquility from all labors — only to eat and drink and take pleasure in Hashem.

For Shabbos eating is very precious and is the main honor of Shabbos Kodesh. For on Shabbos, the eating has no hold for the sitra achra, as Rabbainu, of blessed memory, wrote elsewhere (siman 57). For on weekdays, when the eating and livelihood are drawn through lower arousal, as above — through drawing spiritual G-dliness, etc. — therefore there are two aspects, as above, the aspect of “ki y’sharim darchay Hashem, tzaddikim yailchu [bam] u’fosh’im yikashlu,” etc. For one who blemishes in the aspect of drawing spiritual G-dliness, etc., as above — the livelihood and eating are also blemished, which is the aspect of the sin of Adam HaRishon, etc., as above. But on Shabbos, when everything is drawn through Upper Arousal — the light descends from Above with holy constrictions made Above, so that all can receive it without any exertion or lower arousal — which is the root of the holy livelihood and eating that the tzaddikim draw during the weekdays through spiritual drawings, etc. For everything is drawn from Shabbos, “from it are blessed,” etc., as above. Therefore the eating of Shabbos is very holy, and the sitra achra has no hold on it at all. For on the contrary, through Shabbos eating, each person polishes his n’shamah and merits wondrous aitzos and complete emunah through this, as above. And the main thing is through the true tzaddikim. And therefore one must come to them for Shabbos.

For even though the holiness of Shabbos comes from Above without lower arousal, through which all the worlds ascend above their level — nevertheless, the ascent of each person is according to the place and level he merited at the time of the entry of Shabbos, according to the preparation and holiness with which he sanctified and prepared himself during the six weekdays, as is explained in the holy writings. For example, one who during the weekdays merited only nefesh d’nefesh d’Asiyah [the lowest soul-level of the lowest world] — on Shabbos, when tosefes Shabbos comes upon him, even though the light is drawn from Above without lower arousal on Shabbos and he merits ascending, for example, to the world of Atzilus — he does not merit to receive illumination there except at some lower level of Atzilus. And so each person according to his level. But the great tzaddik who merited even on weekdays the n’shamah d’Atzilus — on Shabbos he merits ascending much higher, above Atzilus, to the ultimate upper level. For there are worlds much higher than Atzilus, as is brought in the holy writings. And so on, ever higher.

And everyone in the category of Yisrael certainly receives some illumination from tosefes Shabbos. But each person receives the holiness of tosefes Shabbos according to his preparation during the weekdays, in the aspect of “one who labored on erev Shabbos shall eat on Shabbos,” as above. And therefore now, due to our many sins, we do not have the power to receive tosefes Shabbos in its completeness, in a manner that we would merit through it the complete aitzos mentioned above, to return to Hashem, yisbarach — except through the power of drawing close to the true tzaddikim, who sanctify themselves with wondrous holiness during the weekdays. Through this, they receive the holiness of Shabbos in great completeness, and they draw the holiness of Shabbos upon us as well. Therefore one travels to the tzaddikim for Shabbos, as above.

And therefore the nations, who did not receive the Torah at all — therefore they have no portion in the holiness of Shabbos. On the contrary, “on Shabbos Kodesh, all evildoers shall be scattered” — and the nations and the sitra achra have no sustenance from the sparks of holiness on Shabbos, as is brought. And therefore a non-Jew who observes Shabbos is liable to death. For even though the holiness of Shabbos comes from Above without lower arousal, nevertheless it is impossible to receive its holiness except for the children of Yisrael, who merited receiving the Torah. Through this they have the power to receive this great light of Shabbos, each one according to his level. But in any case, every person of Yisrael receives some holiness and wondrous illumination, and joy of the heart in Hashem, yisbarach, and wondrous longing for Him, yisbarach, with love and desire, every Shabbos — since every person of Yisrael has a portion in the Torah of Moshe.

But the nations, who did not receive the Torah, cannot receive the light of Shabbos. And therefore, if a non-Jew wishes to rest, to draw upon himself, chas v’shalom, from this light — he will cause even more damage. For he has no side of preparation whatsoever, even the slightest, to receive from such a light, since he is not included in the receiving of the Torah. And therefore a non-Jew who observes Shabbos is liable to death, for the side of death — which is heresy, drawn from the excess of light, as is known — will be strengthened upon him. For even though we wrote above that the light of Shabbos descends from Above in wondrous, fine, and spiritual constrictions from Above, etc., that everyone can receive it — nevertheless, these fine constrictions can only be received by Yisrael, who have some preparation for holiness through receiving the Torah, but not the nations, as above. And therefore “it was not given to the peoples of the lands, and You did not bequeath it,” etc. — “for to Your people Yisrael You gave it in love,” etc., as is written: “b’ris olam baini u’vain b’nay Yisrael,” etc. (Sh’mos 31:17). As our Sages, of blessed memory, said: “I have a good gift in My treasure house, and Shabbos is its name,” etc.

For Shabbos Kodesh is a good gift from the treasure house of the Supernal King, comprising all the treasures of His storehouses, yisbarach. For the holiness of Shabbos is the aspect of deep and wondrous aitzos, hidden in His innermost chambers, the aspect of “m’od amku machshevosecha” [“How very deep are Your thoughts”] (T’hilim 92:6) — which we say in the “Mizmor shir l’yom ha’Shabbos” — through which we will all merit to return to Him, yisbarach. And therefore it is called Shabbos, connoting t’shuvah, as Rabbainu, of blessed memory, wrote, as is written: “v’shavta ad Hashem Elokecha,” etc. (D’varim 30:2). For through observing Shabbos with great simchah as is fitting, one merits to draw upon oneself the light of the deep aitzos mentioned above — which is the aspect of the light of Mashiach that one merits through observing Shabbos, as above. Through this, one will certainly merit to return to Him, yisbarach, in truth, ultimately. As above. For these aitzos are without end and without limit, and it is impossible to overturn them in any way. Fortunate is the one who merits to receive Shabbos with great simchah as is fitting.

For the main thing is to rejoice on Shabbos, as Rabbainu, of blessed memory, warned us very, very much to rejoice greatly every Shabbos. For the main mitzvah of Shabbos is to eat and drink and rejoice greatly on Shabbos, and to take pleasure in all pleasures with simchah and good-heartedness, as is explained in Likutay Torah (in siman 17) and in other places — see there. For Shabbos eating is very precious. For because of the great holiness of Shabbos, which is the revelation of G-dliness in wondrous spiritual constrictions drawn from Above, therefore the eating of Shabbos Kodesh is in great holiness, in the aspect of “v’hisbi’a b’tzach’tzachos nafshecha,” etc. (Y’shayahu 58:11). For on weekdays, no one merits such holy eating except very great and awesome tzaddikim. But on Shabbos, the eating of every Jew is in this aspect, in the aspect of “tzaddik ochail,” etc., the aspect of “v’hisbi’a b’tzach’tzachos nafshecha,” the aspect of “az tis’anag al Hashem” — “al Hashem” specifically (Y’shayahu 58:14) — which are the tzach’tzachos that are above the s’firos included in the Name of Hashem, as is known.

And this is the aspect of eruvay t’chumin. For the t’chum Shabbos is 2,000 amos, which are the aspect of the holy road of Shabbos, which is the aspect of the revelation of the deep and wondrous aitzos mentioned above, which are the aspect of wonders upon wonders, as above. And one merits the main revelation of these aitzos through Shabbos eating, which is the aspect of “v’hisbi’a b’tzach’tzachos,” etc., as above. And therefore, from the place where one sets his meal — the Shabbos meals — from there the t’chum Shabbos of 2,000 amos begins, as above.

And this is the aspect of “va’yitz’aku el Hashem” [“And they cried out to Hashem”], which we say at the entry of Shabbos during Minchah — which is the psalm “Hodu” (T’hilim 107). For at the entry of Shabbos is the main preparation to receive tosefes Shabbos, as is brought. For then we need to elevate the worlds through lower arousal, so that they will have the power afterward to receive tosefes Shabbos and to ascend in wondrous ascents on Shabbos through Upper Arousal, as is explained in the kavanos. And therefore on erev Shabbos at Minchah, when lower arousal is needed, we say “va’yitz’aku” [“and they cried out”] several times. For then one needs to draw the aitzos through cries — the aspect of the cry of the heart, the aspect of “mi’ma’amakim k’rasicha,” etc. (T’hilim 130:1) — in order to draw the aitzos, which are the aspect of “mayim amukim,” etc. And through these cries, one merits afterward to receive tosefes Shabbos, which is the aspect of aitzos, drawn through the seven voices drawn from Above — which are the aspect of the voices of Matan Torah that came from Above, which are the aspect of the psalm “Havu la’Hashem b’nay ailim,” the aspect of “Kol Hashem al ha’mayim” (T’hilim 29). Hashem, yisbarach, Himself arouses, as it were, His supernal voice, in order to reveal the deep aitzos that come through deep voices, as above.

For on weekdays, one needs the cry of the heart from the depths for this. But on Shabbos Kodesh, there is no crying or wailing, chas v’shalom, as our Sages, of blessed memory, said: “Shabbos is [a time to refrain] from crying out, and healing is close to come.” For through the cry of the heart mentioned above, through which the aitzos are drawn, through which emunah grows, as above — through this come all the healings for the wondrous afflictions, as is explained well in the aforementioned Torah. But on Shabbos, the healing that comes through emunah — which grows through the aitzos — is not drawn through wailing, chas v’shalom. For “Shabbos is [a time to refrain] from crying out, and healing is close to come.” For then the aitzos are drawn easily from Above, as above, without crying and wailing. And then is the main growth of emunah, because deep and very wondrous aitzos shine then, which are impossible to overturn. And therefore on Shabbos is the main completeness of the growth of emunah, as above. And therefore then healing is close to come, for the main healing is through emunah, as is explained well in the aforementioned Torah. Amain, so may it be His will.

And this is the aspect of “yodu la’Hashem chasdo, v’nifl’osav livnay adam” [“Let them give thanks to Hashem for His kindness, and His wonders to the children of men”], which we say in this psalm (T’hilim 107) several times. For through the cries mentioned above, the aspect of “va’yitz’aku el Hashem,” one merits to draw the wondrous aitzos mentioned above. And this is the aspect of “v’nifl’osav livnay adam” — “v’nifl’osav” specifically, the aspect of the deep aitzos that are called wonders [p’la’os], as above. And therefore we say this several times, for we need to draw the aitzos from the holiness of Shabbos. These aitzos are the aspect of wonders upon wonders — wonders on wonders, as above.

And therefore we mention these wonders four times — corresponding to the four camps of the Sh’chinah, which are the aspect of binding the Merkavah, which are the aspect of the four flags, etc. — which are the aspect of the repair of justice, the aspect of the attainment of “tzaddik v’tov lo, tzaddik v’ra lo, rasha v’tov lo, rasha v’ra lo,” etc., as above — from which the deep aitzos are drawn, which are the aspect of wonders upon wonders, as above. For “tzaddik v’tov lo, tzaddik v’ra lo, rasha v’tov lo, rasha v’ra lo” are four aspects. For these attainments are through the repair of justice, which one merits through binding the Merkavah, which is the aspect of the four angels whose sign is Argaman — four camps, etc., as above.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

For the matter of the aforementioned holy path and counsel of “Azamra l’Elokai b’odi” is the aspect of the awakening from sleep. For when a person is settled in his mind in smallness and lowliness to the point that he cannot pray and return to Hashem Yisbarach, this is the aspect of sleep, and he needs to awaken from his sleep through the aforementioned counsel of “Azamra,” etc., as above — that is, that he should seek and search until he finds in himself some good points, in the aspect of “Yet a little and the wicked one is no more,” etc. And through this he will revive himself and awaken from his sleep and his fall, in the aspect of “I lay down and I slept; I awoke, for Hashem supports me” (Tehillim 3:6), the aspect of “I awoke and I am still with You” (Tehillim 139:18). And this is the aspect of “Awake, my glory! Awake, O harp and lyre! I will awaken the dawn” (Tehillim 57:9). For the good point in each person is the aspect of shachar (dawn), the aspect of “I am black but beautiful,” etc., as Rashi explains there. And this is the aspect of “I am black with my deeds, but beautiful with the erection of the Mishkan” — for the good points that one searches and finds are the aspect of the erection of the Mishkan, which was built from all the good points in Yisrael, as brought above. And see all of this in our words in Hilchos Hashkamas HaBoker, where the matter is explained well — how all of this is the aspect of the awakening from sleep, the aspect of rising at chatzos, etc., as above.

And this is “What is the reason the eyelid of the rooster lifts upward?” The rooster is the aspect of the awakening from sleep, for the rooster is appointed over this — to awaken people from sleep at midnight, as our Sages of blessed memory said, and as is written, “Who gave the rooster understanding” (Iyov 38:36), etc. And therefore the entire song of the rooster concerns the awakening from sleep, as is written in Perek Shirah, chapter 4: The rooster says — at the first call it says, “Lift up your heads, O gates,” etc.; at the second call, “Lift up,” etc.; at the third, “Arise, Tzaddikim, and engage in Torah, so that your reward shall be double in the World to Come”; at the fourth, “For Your salvation I have hoped, Hashem” (B’raishis 49:18); at the fifth, “How long, lazy one, will you lie? When will you arise from your sleep?” (Mishlei 6:9); at the sixth, “Do not love sleep lest you become impoverished; open your eyes and be sated with bread” (Mishlei 20:13); at the seventh, “It is a time to act for Hashem; they have violated Your Torah” (Tehillim 119:126). And all these songs that it says with all seven calls are the aspect of the awakening from sleep, which it is engaged in arousing from sleep, from midnight until daybreak. For one who does not awaken at midnight itself should at least awaken from sleep an hour after midnight, and if not even then, at least an hour after that, and so it calls, call after call, until daybreak — seven calls, and they are all the aspect of the awakening from sleep.

And this is the aspect of: “At the time that HaKadosh Baruch Hu comes to the Tzaddikim in Gan Eden, all the trees of Gan Eden drip with spices.” This is the aspect of how at midnight great chasadim are aroused upon Yisrael, through searching and finding good points in each one. This is the aspect of “Awake, O north, and come, O south; blow upon my garden, that its spices may flow” (Shir HaShirim 4:16) — that HaKadosh Baruch Hu commands the four winds of the world to blow upon the Gan Eden that is planted from the mitzvos and good deeds of Yisrael. For each person, according to his good deeds and his Torah and mitzvos, plants holy grasses and trees in Gan Eden, and afterward he delights in his portion in Gan Eden at the time of receiving his reward. This is the aspect of “to work it and to guard it” (B’raishis 2:15) said regarding man, which our Sages of blessed memory expounded: “to work it” — through positive commandments; “and to guard it” — through negative commandments. This is as above: as a person serves Hashem Yisbarach with positive commandments and guards himself from the negative, so does he work and guard the Gan Eden, as above.

And therefore Hashem Yisbarach commands the north and south winds to arouse and blow in the Gan Eden, that its spices may flow — that is, to arouse the power and merit of all the good points of the mitzvos of each member of Yisrael, that they should give off their good fragrance, so that this good fragrance of their good points should reach the souls of Yisrael, so that they should awaken from their sleep through this, as above. And then they all sing, “And be lifted up, O eternal doors, and the King of glory shall enter — Who is this King of glory?” etc. (Tehillim 24:7-8). And all of this speaks of the awakening from sleep, as we say these verses in Tikkun Chatzos — that is, that we ask that the gates and doors of the Bais HaMikdash should be opened, which are the aspect of the gates of holiness, so that Yisrael can enter them to magnify His glory, Yisbarach — which is the aspect of “and the King of glory shall enter.”

And this is the aspect of “Who is this King of glory?” etc. And this verse is very puzzling — what is this question, “Who is this King of glory?” etc.? Until it was necessary to answer: “Hashem, mighty and strong,” etc. As if we don’t know that the King of glory is Hashem Yisbarach! But the matter is according to the above. For the essential revelation of His glory, Yisbarach, is through Yisrael, and according to the good deeds of Yisrael so is His glory, Yisbarach, revealed. And when Yisrael do not serve Him, chas v’shalom, then, chas v’shalom, His glory, Yisbarach, is concealed from the world. And therefore, as soon as one begins to cry out and pray, “Lift up your heads, O gates, and the King of glory shall enter,” etc. — that is, that His glory, Yisbarach, should be revealed through the good deeds of Yisrael — immediately the question of the accusers is aroused, and they say: “Who is this King of glory?” — that is, chas v’shalom, it is not fitting to call Him Yisbarach by the name “King of glory,” since Yisrael’s deeds do not come out well and they do not magnify His glory properly, as above. And then we immediately answer them: “Hashem, mighty and strong, Hashem, mighty in battle” — that is, Hashem Yisbarach is mighty and strong, etc., and He will surely finish His work. And all His might and strength and battle is to subdue and nullify the accusations against Yisrael. And He is mighty in battle to overcome them always, through the great power of the great Tzaddikim who labored and toiled in their service so much, with such self-sacrifice, until they can find good points in every member of Yisrael, even when they are in the very lowest depths, chas v’shalom. And therefore it is fitting to always call Him Yisbarach by the name “King of glory,” for He is mighty and strong, etc., to overcome the accusations and to reveal the good in Yisrael, through which His glory is revealed, as above.

And this is also the aspect of the second call, which also speaks of this — for one needs to arouse the good in Yisrael, which is the aspect of His glory, Yisbarach. One needs to arouse it time after time, in order to awaken them each time from the sleep that greatly overpowers everyone, as is known. And the essential awakening from sleep — physically, that one should not sleep too much, and spiritually, that one should not fall in one’s mind and never give up on oneself — the main thing is through the good points that one finds each time, as above. And this is the conclusion: “Hashem Tzva’os, He is the King of glory, selah” (Tehillim 24:10) — that is, He Yisbarach is the King of glory forever and ever, for His hand is always uppermost and He will always finish His work. For there have already been such great Tzaddikim who can find the good in every member of Yisrael and advocate in their merit always, through which His glory, Yisbarach, is revealed. And therefore, “Hashem Tzva’os, He is the King of glory, selah,” as above.

And all of this Dovid prayed so that the gates would allow the Aron to enter in the days of Shlomo, as our Sages of blessed memory said, and as Rashi explains there. For at the time that Shlomo sought to bring in the Aron, etc., he said twenty-four expressions of prayer and was not answered, until he said, “Remember the kindnesses of Dovid, Your servant,” etc. (Divrei HaYamim II 6:42). For the essential resting of the Shechinah in the Bais HaMikdash was through the entry of the Aron to its place, as is explained there in the passage — that when the Aron entered, the cloud covered, etc. And therefore the gates clung together at the time they wanted to bring the Aron to its place, for they said that Yisrael are not worthy to bring in the Aron to its place so that the Shechinah should rest upon them, for they saw that they would eventually sin until the Bais HaMikdash would be destroyed. And everything that Shlomo said — prayers and supplications — he was not answered, until he mentioned Dovid, saying, “Remember the kindnesses of Dovid Your servant.” This is as above — for the work of the great Tzaddikim to always advocate on behalf of Yisrael, which is the path of “Azamra” mentioned above — all this is the aspect of the work of Dovid HaMelech, who is the aspect of Moshiach, who will complete the tikkun and return all of Yisrael to Hashem Yisbarach through this. For Dovid is “the sweet singer of Yisrael,” and all the songs and hymns are made through the clarification of the good, as is explained there in the aforementioned Torah — this is the aspect of “Azamra l’Elokai b’odi” — “Azamra” specifically, see there.

And therefore when he mentioned Dovid, who is the aspect of Moshiach who will ultimately complete the tikkun by finding good points in Yisrael even at the end of days, at the end of the exile, until he rebuilds our Bais HaMikdash and returns the Aron to its place — therefore then the gates opened and allowed the Aron to enter, through the prayers of Dovid who had prayed in advance for this: “Lift up your heads, O gates,” etc. For Dovid, the aspect of Moshiach, had already anticipated and revealed that Hashem is mighty and strong, etc., and He is the King of glory, selah — that He has already finished and will finish, for His glory will be magnified forever through the power of the Tzaddikim who can always arouse the good in Yisrael and magnify His glory, Yisbarach, through this, as above.

And this is the third call, which says, “Arise, Tzaddikim, and engage in Torah,” etc. — which arouses also the Tzaddikim to engage in Torah, for even though they would arise of their own accord, nevertheless, sometimes the aspect of sleep also overpowers them because of the sins of Yisrael, chas v’shalom — when they do not know how to advocate in their merit, then they are in the aspect of sleep, in the aspect of the departure of the mochin, as is known. And therefore it arouses them as well — that they should arise and engage in Torah, until through the great power of the Torah they will know how to advocate on behalf of Yisrael always. And this is “so that your reward shall be double in the World to Come” — “double” specifically, for they will merit a double reward, since through their Torah, which is the aspect of Toras Chesed, they merited to awaken Yisrael from sleep and return them to good. Therefore surely their reward is double, for they will receive their own portion and the portion they have in every member of Yisrael who returned to Hashem Yisbarach through them.

And this is the fourth call, which says, “For Your salvation I have hoped, Hashem” (B’raishis 49:18) — this is also the aspect of the above. For this verse is said regarding all of Yisrael in general and in particular, when they are in exile in the aspect of sleep — that nevertheless they must always hope for the salvation of Hashem, as is brought in the Midrashim, that Yaakov Avinu saw that through Shimshon the redemption would not be complete, so he said, “For Your salvation I have hoped, Hashem” — that nevertheless I hope for Your salvation, that there will be needed those who arouse the good in Yisrael always and return them to Hashem Yisbarach. And therefore we say this verse before sleep, in the K’rias Shma on the bed — so that one should not fall into complete sleep, chas v’shalom, but rather merit to awaken from sleep through the salvation of Hashem, for which we always hope, no matter what, as above. And this is the fifth and sixth calls, which speak explicitly of the awakening from sleep, as is written: “How long, lazy one, will you lie? When will you arise from your sleep? Do not love sleep, open your eyes and be sated with bread” — “open your eyes,” for there are still many good points in you, and through this you will awaken from your sleep and be sated with the bread of Torah, as above.

And this is the seventh call, which says, “It is a time to act for Hashem; they have violated Your Torah” — that is, as Rashi explains there, that this is said regarding ba’alei teshuvah (those who return in repentance) — that Dovid asked Hashem Yisbarach what should be done for those who have violated Your Torah. This is as above — that Dovid, the aspect of Moshiach, gives his life for each member of Yisrael who is far from Hashem Yisbarach, to find good in him in order to awaken him from his sleep and return him to Hashem Yisbarach, as above. Thus we find that the rooster is the aspect of the awakening from sleep, through the path of “Azamra” mentioned above.

And this is: “What is the reason the eyelid of the rooster lifts upward?” — that is, the eyelid of its eye covers the eye from below upward, so that it looks upward and does not look downward. This means that the Tzaddikim who walk in this path of looking at the good in Yisrael, to awaken them from sleep — their eyes always look upward, that is, at the good in Yisrael, which ascends ever higher, and they do not want at all to look downward — that is, at their evil. For the good is the aspect of “above,” and the evil is the aspect of “below,” in the aspect of “Who knows whether the spirit of man rises upward and the spirit of the beast descends downward?” (Koheles 3:21), etc. And this is: “What is the reason the eyelid of the rooster lifts upward?” — that the eyes of the Tzaddikim who awaken from sleep always look upward at the good, the aspect of “lifts upward.” And downward — at the evil — they do not want to look at all, as if their eyes were covered from below by their eyelids, as above.

“Because they dwell on beams” — Rashi explains: planks and beams. This is the aspect of the erection of the Mishkan, the aspect of “the beams of our houses are cedars, our rafters are cypresses” (Shir HaShirim 1:17), which is said regarding the Mishkan that was built and erected from all the good points of Yisrael, through which is the essential awakening from sleep, in the aspect of “I am black with my deeds, but beautiful with the erection of the Mishkan,” as above. That is, because these Tzaddikim “dwell on beams” — all their occupation and dwelling is in the matter of building the Mishkan, which is the beams, the aspect of planks and beams of the Mishkan, as above — for they are constantly occupied with building the Mishkan, which is the aspect of the holy path of “Azamra” mentioned above, as is explained there — that these Tzaddikim who are occupied with always finding the good in Yisrael, they are building the Mishkan, etc. — see there. And therefore they do not look at the evil at all, only at the good, which is the aspect of “lifts upward,” as above.

And this is: “And if smoke enters, it becomes blind.” “Smoke” is the aspect of the blemish of sins, which are the aspect of “smoke rose in His anger” (Tehillim 18:9) — that is, if they were to allow the smoke of the sins to rise, chas v’shalom, “it becomes blind” — the Divine oversight would depart, chas v’shalom, as above and as is explained in siman 17 mentioned above (see there). Therefore they exert themselves with all their might to walk in the way of Hashem Yisbarach — to look only at the good and not to look at the evil at all — in order to bring Yisrael into the scale of merit always, until they all return to Hashem Yisbarach, through which the redemption will come speedily in our days and the Bais HaMikdash will be built on its foundation, amen.

And therefore this verse, “The beams of our houses are cedars,” etc. (Shir HaShirim 1:17), whose meaning refers to the Mishkan, is said there in the context of how Hashem Yisbarach constantly beautifies Yisrael and looks only at the good in them, as is written there in Shir HaShirim: “I am black but beautiful,” etc., as above; “Beautiful are your cheeks with ornaments, your neck with necklaces,” etc.; “A bundle of myrrh is my beloved to me,” etc.; “A cluster of henna is my beloved to me,” etc.; “Behold, you are beautiful, my beloved; behold, you are beautiful,” etc. See Rashi’s commentary there, which explains it all regarding how Hashem Yisbarach strengthens and endears them each time, even after they have sinned, and tells them to take these spices — a bundle of myrrh, a cluster of henna, etc. — see there. And afterward it concludes, “Behold, You are beautiful, my Beloved” — everything is Yours, that You in Your compassion advocate on our behalf. As above: “The beams of our houses are cedars, our rafters are cypresses” — the aspect of the Mishkan, as above. The gazing only at the good — this is the aspect of the building of the Mishkan, which is the aspect of “Azamra l’Elokai b’odi,” as above.

Also, timra d’tarnegola — the term timra alludes to the Tzaddik, in the aspect of “The Tzaddik shall flourish like a date palm (tamar)” (Tehillim 92:13). For the Tzaddik is called tamar from the expression of t’murah (exchange), for he exchanges and transforms everything to good. For all the accusations he transforms into merit, in the aspect of “If there is for him an angel, an advocate, one of a thousand,” etc. — “an advocate, one of a thousand” specifically, for specifically from among the thousand accusers the advocating angel is made. For the more the accusers multiply, the more he advocates for good — because he finds in him nevertheless some good point. For all these accusers against the person — they themselves are the very ones who enticed him to sin, as our Sages of blessed memory said: “He is the Satan, he is the enticer, he is the accuser,” etc. And therefore when the accusers multiply greatly against a person, chas v’shalom, then the advocating angel stands and transforms everything specifically to merit. For this one argues: “On the contrary — since he has so very many accusers, it follows that he had many evil impulses, for these accusers are themselves the very evil impulses that enticed him to whatever they enticed him. And if so, on the contrary, it is a great wonder how such a person strengthened himself to seize nevertheless some good point of some mitzvah that he did.” And this is the aspect of “an advocate, one from among the thousand” accusers — he advocates on his behalf, because since he has so many such accusers, who are all themselves his enticers, then it is no great wonder that he sinned so much. On the contrary, it is a wondrous wonder how he overcame to do some good at all, since such forces were arrayed against him. And therefore the Tzaddik who walks in this path is called tamar, in the aspect of “The Tzaddik shall flourish like a date palm,” for he exchanges and transforms the accusations into merit, as above. And this is the aspect of timra d’tarnegola — that through this he awakens from sleep, through finding merit in everyone, as above.

And this is the aspect of “And Yisrael saw the sons of Yosef and said: ‘Who are these?’ And he said: ‘They are my sons whom G-d gave me with this’” (B’raishis 48:8), etc. He asked, “Who are these?” — that they are not worthy of blessing, for he saw great r’sha’im who would descend from them. And Yosef answered him: “They are my sons, whom G-d gave me with this.” And it is found in the s’farim that he answered him that in this very thing that you see, there are also holy sparks, on account of which they are worthy of blessing. This is the aspect of the above — that this was the essential dispute between Yaakov and Yosef. For regarding this matter of “Azamra” mentioned above — to advocate on behalf of everyone — there are in this many levels among the Tzaddikim, for it is a great work. As we find that even the greatest Tzaddikim sometimes did not know how to advocate properly, and Hashem Yisbarach was strict with them, as we find regarding Yeshayahu and Hoshea, etc.

And therefore Yaakov Avinu too, before his passing, because he saw the greatness of the wickedness of the r’sha’im who would descend from Ephraim and Menasheh — therefore he too weakened, to the point that he did not know how to advocate on their behalf and bless them. Therefore he asked, “Who are these?” — that they are not worthy of blessing. Until Yosef answered him: “They are my sons, whom G-d gave me with this” — and he showed him that even in this very thing there is merit, for he labored and found good points even in the r’sha’im who would descend from them. And therefore Yaakov was immediately appeased and said, “Bring them to me and I will bless them” (B’raishis 48:9).

And this is “And I trained Ephraim” (Hoshea 11:3), which is said regarding this matter, as Rashi explains there. And this is: “And I trained Ephraim” — that even when they are in the aspect of raglayim (feet), in the lowest level, in the aspect of “and she uncovered his feet” (Rus 3:7) — even then, “I trained My spirit in Yaakov” — that his mind should be turned toward them for good, to bless them, which is the aspect of the path of “Azamra,” etc., mentioned above. And this is “He took them upon his arms” (Hoshea 11:3) — to raise them from the aspect of raglayim, from the lowest level, to the aspect of hands and arms, which are the aspect of “Azamra” mentioned above, the aspect of song and melody, which is the aspect of hands, in the aspect of “and he played with his hand” (Shmuel I 16:23) — “and it will be good for you. And they did not know that I healed them” (Hoshea 11:3). For in truth this is the essential healing of the soul, as above, and they do not bring themselves to know that “I healed them” — that I am occupied with their healing through this, as above.

And for this reason the sons of Yosef are called Menasheh and Ephraim — because Yosef led them in Mitzrayim, which is the nakedness of the earth, and he in his great righteousness merited even there to stand in the trial and not to fall in his mind in all that passed over him. And this too is part of the trial, for when a person is tested, his completeness of mind is taken from him — that is the essential trial, as I heard from him, of blessed memory. And Yosef — all of this passed over him and he was in a great trial, and he stood in the trial. And through this he merited to have the power to clarify and find the good in every place that it is, and through this Yisrael had the strength to be in Mitzrayim in exile. For “G-d sent him for sustenance” (B’raishis 45:5), for were it not for the power of Yosef HaTzaddik, who went before them there, Yisrael would not have had the strength to endure the exile. And so too now — were it not for the power of the true Tzaddikim who advocate on our behalf and strengthen us according to the aforementioned holy paths, we would not have the strength to bear the bitterness of the exile in general, and in particular the exile of each and every individual.

And therefore he named his sons Menasheh and Ephraim, for this reason — that even in the very distant places one can find Hashem Yisbarach through all of the above. And this is the aspect of Menasheh, who was named for “G-d has made me forget all my toil” (B’raishis 41:51), etc. — that even the trial and the forgetting is all from Hashem. That is, even in the aspect of the chalal hapanui, where one cannot find His Divinity, Yisbarach — this too is from Hashem Yisbarach. For he knows that the trial and the forgetting are also from Hashem Yisbarach, and through this he can endeavor and search for Hashem Yisbarach even from there, as above. And this is the aspect of Ayeh mentioned above.

And Ephraim was named for “G-d has made me fruitful in the land of my affliction” (B’raishis 41:52) — that even in the land of my affliction I can find good, which is the aspect of fruits — “and they sowed fields and they planted vineyards,” as above. And this is the aspect of the path of “Azamra” mentioned above.

And this is the aspect of “Mine is Gil’ad, mine is Menasheh, and Ephraim” (Tehillim 60:9), etc. “Gil’ad” is the aspect of healing, the aspect of healing of the soul, in the aspect of “Is there no balm in Gil’ad? Is there no healer there?” (Yirmiyahu 8:22). “Mine is Menasheh and Ephraim” — for through these two aspects of Menasheh and Ephraim, which are the aspect of the two paths of Ayeh and “Azamra” — that Yosef merited to name his holy sons for this, because he merited in Mitzrayim, in such distant places, to find Hashem Yisbarach — through these two aspects is the essential healing of the soul, the aspect of “mine is Gil’ad,” as above. And this is “the stronghold of my head” (Tehillim 60:9) — for through this is the essential stronghold and strengthening of the head and the mind, so that one does not fall in one’s mind, chas v’shalom, as above.

And this is: “Yehudah is my lawgiver” (Tehillim 60:9). For Yehudah is the aspect of Moshiach who will descend from him, who will complete the tikkun through these paths. And of him it is said, “The scepter shall not depart from Yehudah, nor the lawgiver from between his feet” (B’raishis 49:10) — that even when Yisrael are in the aspect of raglayim, as above, in the aspect of ikvesa d’Meshicha (the heels/footsteps of Moshiach) — nevertheless he will find there too the aspect of an engraving and a good impression, which are the aspect of the good points that one finds in them always, even when they are in the aspect of raglayim, as above. And this is the aspect of “Yehudah is my lawgiver,” as above. For Yehudah and Yosef are the aspect of Moshiach ben Dovid and Moshiach ben Yosef, who will rectify all of Yisrael through the aforementioned paths and return them all to Hashem Yisbarach — through which is the essential healing and redemption, speedily in our days, as above.

And all the exiles — Mitzrayim and likewise all the exiles that are called by the name Mitzrayim, as is explained elsewhere — they are all in this aspect: that the Sitra Achra overpowers to conceal the good in every member of Yisrael through the evil that covers over it, and to increase upon him marah sh’chorah (black bile/depression) and sadness, in order to trap him in their net, chas v’shalom. Through this, as is explained in siman 24, in the Torah “Emtza’isa d’alma,” that the essential exile of the Shechinah is when sadness overpowers Yisrael, etc. — see there. And the essential redemption is when Hashem Yisbarach is aroused in His compassion and places in the heart of the true Tzaddik to look only at the good in Yisrael, and to endeavor in their tikkun, to return them to Hashem Yisbarach through this, as above.

And this is the aspect of the entire parashah of Shemos, which speaks of the intensity of the exile of Mitzrayim and of their redemption through Moshe. And everything is in the aspect of the above. And this is the aspect of “And a new king arose over Mitzrayim who did not know Yosef” (Shemos 1:8). Yosef is the aspect of all the good points in every member of Yisrael, all of which are drawn from the Tzaddik, the aspect of Yosef, who is the comprehensive good point from which all the good points in each person are drawn, as is explained elsewhere. And in all the days of the exiles, which are all called by the name Mitzrayim, each time it is the aspect of “and a new king arose,” etc. For each time a person’s evil inclination overpowers him anew, and it is called a “king,” in the aspect of “an old and foolish king” (Koheles 4:13). And from it are drawn all the opposition and the obstacles of those who prevent and dispute, who arise each time. For “it is not one alone that stands against us to destroy us,” chas v’shalom — rather, in every generation and every time, they stand against us in the aspect of “and a new king arose.” One says: literally new. And one says: his decrees were renewed. And both are true — that each time literally new disputants and obstacles arise, and also his decrees are renewed, for each time they decree and say new evil words that are against the truth, wanting to prevent and bring down a person through this from Torah and prayer, etc.

And this is: “who did not know Yosef” — he made himself as if he did not know. They make themselves as if they do not know at all the virtues of the Tzaddik, the aspect of Yosef, who is the totality of the good, who introduced so much good into Yisrael. And they want to overpower with new confusions, to bring down each person, chas v’shalom — to look only at the evil and not at the good, whereas in truth one must do the opposite, as above.

And this is: “And Mitzrayim enslaved the Children of Yisrael with crushing labor” (Shemos 1:13) — that the Sitra Achra, the aspect of Mitzrayim, enslaves with very great heaviness, through the abundance of marah sh’chorah and sadness. And this is the aspect of “with hard labor, with mortar” — “with difficulty, with a hard question (kushya),” with the chomer of a halachah, etc., as it is brought in the holy Zohar. For it is all because of marah sh’chorah, through which one cannot learn, nor pray, and everything that one wants to do in holiness is hard and heavy and burdensome, for they embitter the very life itself, as every person knows in his own soul.

And this is: “And the king of Mitzrayim said to the midwives of the Hebrews, of whom the name of the one was Shifrah and the name of the second was Pu’ah” (Shemos 1:15). “The midwives of the Hebrews” is the aspect of the Tzaddikim of the generation, who are occupied with bringing forth holy offspring in Yisrael — that is, Torah and good deeds, for the essential offspring of the Tzaddikim are good deeds, as our Sages of blessed memory said. And this is: “the name of one was Shifrah, and the name of the second Pu’ah.” And our Sages of blessed memory said: Shifrah — because she beautified (m’shaperes) the child; Pu’ah — because she cooed and spoke and murmured to the child, as women do who soothe a crying infant. This is the aspect of the above — how the Tzaddikim strengthen Yisrael through the aforementioned holy paths, and beautify them by finding good points in them even now. This is the aspect of “Behold, you are beautiful, my beloved” (Shir HaShirim 1:15) — and as Rashi explains there. And this is the aspect of Shifrah, who beautifies the child, as above. And this is the aspect of Pu’ah, who coos and murmurs and speaks to the child, as one soothes an infant, etc. For so indeed is the way of the Tzaddikim with Yisrael — they coo and murmur and speak with them, and whistle and chirp and signal to them, to strengthen them, to arouse them, and to elevate and raise them from all manner of falls and descents and dejections — that they should hasten each day and at all times to awaken anew in the service of Hashem, with whatever they can seize. And this is truly like the way one soothes a crying infant, which is the aspect of Pu’ah, as above. And these words are understood by everyone who knows the compassion of the true Tzaddikim upon us, through whom Hashem Yisbarach strengthens and consoles us, in the aspect of “As a man whose mother comforts him, so I will comfort you” (Yeshayahu 66:13), etc.

And Par’oh the wicked, who is the Sitra Achra, is the opposite of all this — wanting only to increase the evil, chas v’shalom, as above. And therefore he said to the midwives of the Hebrews, etc. — decreeing upon them to do the opposite, chas v’shalom. And this is: “If it is a son, you shall kill him; and if it is a daughter, she shall live” (Shemos 1:16). For a “son” is the aspect of settled mind, the masculine side, from which all good comes. And he wants to kill and bring low the good, the aspect of “son,” and to give life to the feminine side, from which is the essential hold of evil and judgments. For it is the aspect of unsettled mind, the aspect of sadness and marah sh’chorah — wanting to increase the evil over the good, to cast sadness and depression on everyone, so that the good in him should not be recognizable, and to kill him through this, chas v’shalom. But the midwives did not listen to him and did not do as Par’oh commanded. “And they kept the children alive” (Shemos 1:17) — they were occupied only with keeping the children alive and strengthening them, who are the young people wanting to approach holiness, who need only to be given life and strengthened with all manner of vitality and strengthening, according to the aforementioned paths and according to the other holy paths that we heard from him, of blessed memory — and all of this is the aspect of “and they kept the children alive,” as above.

And the essential redemption is through this — through His compassion, Yisbarach, being aroused to look only at the good, in the aspect of “I have surely seen the affliction of My people” (Shemos 3:7), etc. And as our Sages of blessed memory expounded: “I have surely seen” — two seeings: I see that they will eventually sin, and nevertheless “I have seen the affliction of My people.” This is as above — that nevertheless I look only at the good in them and do not look at all at the evil in them, and through this they are worthy of redemption, as above.

And the entire debate between Hashem Yisbarach and Moshe at the vision of the Burning Bush was all about this matter. For this matter of always searching for the good in Yisrael and always advocating on their behalf is a very, very lofty and deep matter. And there are many levels in this among the great Tzaddikim, as is explained above. And therefore even Moshe Rabbeinu, although he was entirely good, did not know at first how far His compassion, Yisbarach, extends. Therefore he did not want to go on His mission, for he saw that Yisrael would ruin greatly. But Hashem Yisbarach argued with him at length that nevertheless He wants to redeem them, for He looks only at the good, as above.

And this is the aspect of the sign of the staff that He showed him, hinting to him that he should not speak against Yisrael, as our Sages of blessed memory said and as is brought in Rashi’s commentary. For He showed him that the serpent easily turns back and is transformed into a staff, as is written, “Stretch out your hand and grasp its tail … and it became a staff in his hand” (Shemos 4:4). He hinted to him that even in the intensity of the venom of the serpent, one can grasp some end — to find there some good point — and through this it is transformed for good, from a serpent to a staff, in the aspect of “and it became a staff in his hand,” as above.

And let us return to the matter of techumin. For on weekdays there are berurim (clarifications/siftings). And therefore there are on weekdays all the thirty-nine melachos and journeys on the roads for the sake of berurim. But on Shabbos the Shechinah rests and there is no berur — therefore all the thirty-nine melachos and all the journeys are nullified on it, as is brought from this in the Torah “Haichal HaKodesh,” siman 59 (see there).

And all the berurim of the weekdays — sifting the good from the evil, gathering and raising holy sparks from among the klipos and the Sitra Achra — is accomplished through the great Tzaddikim and those who join them who walk in their paths. And the main thing is accomplished through the two aforementioned holy paths, which are the aspect of “Azamra” and Ayeh mentioned above. For through these paths all manner of klipos and Sitra Achra are nullified, all of which are encompassed in two types of klipos: the klipos and Sitra Achra that are drawn from the sh’viras hakailim (the breaking of the vessels), in which there are many holy sparks; and the klipos and Sitra Achra that are drawn from the aspect of the chalal hapanui, where it is entirely empty of His Divinity, Yisbarach, as it were — where it is impossible to find Him, Yisbarach, through any intellect, only through emunah alone, as all this is brought in the Torah “Bo el Par’oh” (see there well).

And even though there it is stated regarding the inquiries and questions of the philosophers and heretics, nevertheless all the other enticements and seductions of the yetzer hara and the Sitra Achra are also drawn from these two types. For the essential power of the yetzer hara is drawn from heresy, as is brought elsewhere. And the essential berur is accomplished through teshuvah and good deeds. For through the sin of Adam HaRishon, and likewise each person through his sins, many sparks fell among the klipos. And likewise one’s mind and thoughts fall into many kinds of improper thoughts and confusions, until sometimes they overpower him so much that there come upon him thoughts and confusions that are drawn from the aspect of the chalal hapanui — from which come all the aspects of the filthy places mentioned above, which are drawn from the chalal hapanui, as above.

And to leave and ascend from there — each person according to how far he descended and fell there through his blemishes and corruptions — is impossible except through the aforementioned paths. That is, through searching and finding the good points mentioned above, which is the aspect of “Azamra” mentioned above — through this one sifts the good from the klipos that draw from the sh’viras hakailim, where there is much good and many sparks, only that a great berur is needed. And the berur is accomplished through the Tzaddikim and their students, through the path of “Azamra” mentioned above. But sometimes the Sitra Achra overpowers further, until there come upon him confusions and thoughts, etc., drawn from the aspect of the chalal hapanui, which are the aspect of the filthy places mentioned above. And then there is no remedy except through the path of the aspect of Ayeh mentioned above — that is, to seek and search Ayeh, etc., as above.

And all the weekdays, all the berurim are accomplished through these two aforementioned paths. But because on the weekdays the Sitra Achra has a greater hold, therefore one needs the labors and toils of the thirty-nine melachos and journeys on the roads for the sake of these berurim. And all the berurim are accomplished by the power of the holiness of Shabbos. For on Shabbos there is no berur — rather, the power of all the berurim of all six weekdays is entirely by the power of the holiness of Shabbos. And likewise the tikkun of the weekday berurim is not completed, and the holiness that is sifted does not return and ascend to its place in completeness, until Shabbos arrives. For then, on Erev Shabbos, upon the entrance of Shabbos Kodesh, all the holinesses that were sifted during the weekdays ascend and rise, as is understood from all this in the kavanos of the Ari z”l (see there; however, there it is explained in the way of sod, and we are speaking in a way that every person can understand from it counsel and strengthening to draw close to Hashem Yisbarach from wherever he is).

And therefore it is forbidden on Shabbos to walk on the road except within tchum Shabbos of two thousand amos — for there is no berur then, for then the root of holiness of the two aforementioned paths shines — “Azamra” and Ayeh — as explained above. For then, on Shabbos, it is a great chesed, and only the good in Yisrael shines, in the aspect of “I am black but beautiful — black in the weekdays, beautiful on Shabbos,” as above — which is the aspect of the path of “Azamra,” as above. And likewise the aspect of Ayeh shines then, as above — which is the aspect of two alafin, which are the aspect of two thousand amos of tchum Shabbos. It is forbidden to walk on the road except within these two thousand amos, which are the aspect of the two alafin mentioned above. But outside this tchum it is forbidden to go out on Shabbos, for then there is no berur, as above.