ענין ספירת העומר ב

And this is the bechinas: "And the king removed his ring from his hand and gave it to Haman, etc." [Esther 3:10] — for everything has its root above, as is known. And the removal of the ring from the king's hand alludes to the removal of the ring from above — for Hashem, blessed be He, as it were [kivyachol], extended His hand and held in judgment His hand — to remove the judgment from the wicked Haman — on the contrary: He gave into his hand, as it were, great greatness. In the bechinas "For You behold toil and vexation — to give it into Your hand" [Tehillim 10:14]. Until the face of Hashem was hidden within those who do evil [b'osei ra] — which was Haman. And then at the time when the face of Hashem is hidden within them, they have all their greatness and honor. And this is the bechina of the removal of the king's ring to Haman — for the ring is the seal of the king, with which all the king's judgments are sealed, as is explained there in the matter of how all the king's judgments were [administered] through the ring. And then Hashem removed His judgment from him — on the contrary: as it were, He hid His face and His judgment within him and gave him the judgment at that time in the bechinas one who prevails in the verdict — as if all the judgment were in his hand. For the face of Hashem is hidden within those who do evil, as stated — for the face of Hashem is the bechina of the judgment that goes forth from the face of Hashem, as we say: "From before You let our judgment go forth" [Tehillim 17:2]. And as it is written: "And I will set My face against that man, etc." [Vayikra 20:6] — and similarly. And then at the time when Hashem advocates merit on behalf of the wicked man — He extends His hand over him and hides the face and the judgment, G‑d forbid, in the bechinas "the face of Hashem is against those who do evil" [Tehillim 34:17], etc. And then they have all the greatness and honor, as stated, and he prevails in the verdict as if the judgment were his — as stated. And this is the bechina of the removal of the king's ring — the seal of the king, namely the king's judgments — which was then given to Haman, as stated. For now all the judgment is hidden with them in exile. And therefore, even in holiness, when one wishes to effect some judgment and authority for the sake of upholding our holy faith — one must act through them specifically [through the governmental authorities] — as Rabbainu, of blessed memory, wrote elsewhere [§20] — for the face of Hashem, which is the judgment, is hidden with them, as stated.

Every person needs to always remember this: that all the obstacles that pass over him are all the aspect of the koach hamachriach [the compelling / repelling force] that wants to distance him. But when one strengthens oneself to always draw oneself toward one’s root, toward the point of truth, toward the place from which one’s n’shamah was quarried — and the essence of everything is the true Tzaddik, as above — then one can easily overcome the koach hamachriach. For the koach hamoshech [the drawing force] of the true Tzaddik draws of its own accord toward the truth. And when one’s will is always drawn toward him, one will certainly overcome the compelling force. For certainly the drawing force is much stronger than the compelling force. The drawing force endures forever, while the compelling force operates only temporarily — only for the time that the compeller has power to repel. But when the compeller departs, the thing returns of its own accord to its place and root through the drawing force. Therefore, when one strengthens oneself to always draw oneself with one’s will toward the point of truth — where the true drawing force resides — certainly the compelling force will be nullified and one will return to one’s true place. And then there will be a great benefit from having had the compelling force that was distancing him. For one came into the world only for this: to engage in this battle and this craft — to cause the drawing force to overcome the compelling force. And then, wondrous vessels and great tikkunim are made through this specifically. For most of the craft of the wondrous vessels that are made with great wisdom — what they call mashin [machines] — all of it operates through the wisdom of the compelling force and the drawing force. For example, the craft of a clock (zaiygir): the essential reliability of its movement is through the compelling force and the restraining force — which is the shprinzineh [mainspring]: they bend the iron and compel it through the chain against its nature. And its nature is to expand and uncoil, but they restrain it and compel it and force it against its will. And through this is the entire craft of the clock — for through the fact that it constantly draws itself toward its nature to expand as is its way, through this it draws the wheel that is connected to it, and each wheel draws its fellow. And everything operates in wondrous craft until it performs its function of marking the hours. And similarly there are other vessels, ever greater, that perform ever greater functions — and the essence of their craft is through the multiplicity of springs within them, all of which operate through the compelling force and the drawing force. For the drawing force is impossible to nullify. And understand well the analogy to the nimshal: for the nature of the n’shamah is to always be drawn toward its true root, for there is the true drawing force. But it was compelled to descend into this world, which in its entirety is the aspect of the compelling force against the n’shamah — whose longing and desire is always drawn upward to its root. But His entire intention, blessed be He, is so that it should cause the drawing force to overcome the compelling force. And then it will draw others with it, and others draw still others — like the wheels and gears of the clock described above, which rise and proceed and perform their function specifically through the fact that there is a compelling force and a drawing force, as above. And the more the compelling force intensifies and distances further, the more wondrous the vessels that are made — for one who is expert in the craft of calibrating the measure of how to cause the drawing force to overcome with wondrous wisdom, so that it performs its crafted function. And the human being is a baal b’chirah [possessor of free will] and always has the power to strengthen, through his desire and powerful will, the drawing force. And then wondrous vessels and awesome tikkunim will be made specifically through the fact that there was a compelling force, as above. For through this specifically, one draws another with him, etc. — elevating all the fallen holinesses, in the aspect of “and he too shall remain for our G-d” (Zecharya 9:7). As our Sages of blessed memory said: “In the future, the theaters and circuses [will be used for holiness],” etc., in the aspect of “Yisrael was exiled only so that converts might be added to them.” And understand well how to compare the analogy to the nimshal, for it is wondrous. And the essential matter: that in the midst of the intense strengthening of the compelling force, one should not forget the drawing force, which is much greater than it and endures forever and for eternity. And one should draw oneself from very far toward the true drawing force, which is the Tzaddik, who is the point of truth. And this is the aspect of the Mishkan that Moshe erected in the wilderness. For the essential drawing force is the aspect of Eretz Yisrael — where there is the earth of the holy ground, which is the drawing force of holiness. And the essence is Yerushalayim and the Bais HaMikdash and the point of the Kodesh HaKodashim [Holy of Holies], where is the essential holy earth — the drawing force of holiness. For there is impure earth — the aspect of the earth of Chutz LaAretz [outside the Land], which is the drawing force of the Sitra Achara. In truth, it is the compelling force that disguises itself as the drawing force — for in this world, everything is intermingled. And there are obstacles that distance and separate from the truth through their words and deeds; they are the essential compelling force, but they reverse the matter as if they were the drawing force, wanting to draw people toward evil. This is the impure earth. But the essence is the holy earth — the earth of Eretz Yisrael, where the Bais HaMikdash and the point of the Kodesh HaKodashim stand. And therefore Adam was created from earth, from the ground, from the place about which it is said: “An altar of earth” (Sh’mos 20:21), as our Sages said — namely, as above: so that the drawing force would be empowered in him, that he would be drawn toward his true root. And this is the aspect of “and His earth shall atone for His people” (D’varim 32:43). Therefore, the essential redemption from Mitzrayim — there [in Mitzrayim] was the exile, the aspect of the compelling force. And when they left, the essential hope was to come to Eretz Yisrael and the Bais HaMikdash, where is the essential drawing force, as it is written: “And He brought us out from there in order to bring us to the Land” (D’varim 6:23). And as it is written in the Song of the Sea: “You shall bring them and plant them in the mountain of Your inheritance” (Sh’mos 15:17). And they were ready to come there immediately. But when they sinned with the Golden Calf, and Moshe saw that the compelling force had the power to distance so greatly, etc. — therefore Hashem, blessed be He, had mercy and commanded him to make a Mishkan, which is the aspect of the holiness of the Bais HaMikdash. Namely, He made such a wondrous tikkun that there would be the power to cause the drawing force to prevail even in the wilderness — through erecting the Mishkan each time. Even though it stood upon the earth of the wilderness, which is the place of “serpent, fiery serpent,” etc. — nevertheless, such holiness was made there that even there, all the holiness of the Bais HaMikdash was drawn, which is the drawing force of holiness. For this reason it is called “Mishkan” — the aspect of “Draw me [mosh’chaini]” (Shir HaShirim 1:4), as explained there. And from this, he drew a wondrous tikkun to show that even now, in the bitterness of the exile — when we are so far from Eretz Yisrael, and even in Eretz Yisrael we have no Mikdash — nevertheless, we have the power even now to cause the drawing force to prevail over the compelling force, even in this great distancing, in the aspect of “From afar Hashem appeared to me” (Yirmiya 31:2). And this is the aspect of the greatness of the synagogue and bais midrash that Yisrael make in exile — they are the aspect of a “miniature Mikdash,” as it is written: “Although I have scattered them among the nations” (Yechezkel 11:16), etc. And all the more so the bais midrash of the true Tzaddik, who is truly in the aspect of earth — who is the essential drawing force, as above. And this is the aspect of the greatness of the graves of the Tzaddikim. For they dwell in earth, and even in their lifetimes they were “neighbors of earth,” as our Sages said: “One who became a neighbor of earth in his lifetime” — how much more so now after his departure, when is the essential strengthening of the drawing force, which is the holy earth that is the Tzaddik’s burial place, where is the aspect of Eretz Yisrael, as it is written: “The Tzaddikim shall inherit the earth” (Tehillim 37:29). And this is what is written after the verse “And it was on the eighth day”: “Take for yourself a calf, a young ox, for a sin-offering” (VaYikra 9:2). And Rashi explains: to atone for the sin of the [Golden] Calf. For now the compelling force was reversed and ascends as a sacrifice. This is the aspect of elevating specifically a calf, a young ox, as a sin-offering. For from there — from the aspect of the ox and calf — from there itself was the chain of sustenance of the idolatry of the Calf, which grew strong from the left side, as is known: that the root of the yetzer hara is from the left side, which is the aspect of the ox and calf, as it is written: “And the face of an ox from the left” (Yechezkel 1:10). And Hashem commanded to elevate specifically the calf as a sin-offering — to turn the compelling force toward holiness. For afterward, when they repent, a wondrous tikkun is made through this specifically, as above. (First edition; and see further in the second edition below, where this is explained well.) And this is the aspect of the distinction between Shabbas and Yom Tov. For all the labors that are included in the 39 melachos must be sanctified in the aspect of the labor of the Mishkan, as our Sages said: “These 39 labors — we derive them from the Mishkan.” For all of them were drawn through the sin of Adam HaRishon, when it was decreed: “By the sweat of your brow you shall eat bread, until you return to the ground, for you are earth” (B’raishis 3:19). For all the exertions of the labors are for the purpose of purifying eating and livelihood, in the aspect of “All of man’s toil is for his mouth” (Koheles 6:7). For eating connects the nefesh and the body, which are in the general aspect of the compelling force and the drawing force. The nefesh is always drawn toward its root — for it descended into this world under compulsion, placed within the body that has the compelling force that compels it to remain there. And His intention, blessed be He, is for good: so that the wondrous craft should be completed through this specifically, as above. And the essential connection and craft is through eating, in the aspect of “and works wondrously” (Birchas HaMazon) — as Rashi explains there, that He binds [the soul to the body], etc. Therefore, eating must be in holiness, in a manner where everything is in a wondrous balance so that the two forces operate properly. And this is the aspect of the blemish of eating from the Tree of Knowledge of Good and Evil — he ate an eating through which the two forces can no longer be bound and conducted properly, and through this, death was decreed. And then all the 39 labors were decreed — all of which are purifications to purify and rectify the food in wondrous craft, in a manner that can bind and conduct the two forces in proper measure and balance, so that what the person needs to accomplish and rectify in this world can be completed. And therefore, “the 39 labors we derive from the Mishkan” — for there the drawing force was in its proper state, as above. And the essential tikkun is Shabbas — when everything returns to its place and rest, in the aspect of “rest of tranquility and calm and security.” And therefore all labors are nullified then. But on Yom Tov, there is the labor of ochel nefesh. For then it is only the aspect of mikra kodesh [a calling of holiness] — not holiness in itself, as brought in the Kavanos. And therefore, one still needs some purification close to completing the food. But the other labors that are distant are forbidden, for there the compelling force intensifies more, being still far from the purpose. For commerce and labors to earn money for livelihood — money is from the left-north side, where is the essential compelling force. And therefore, the essential tikkun is tzedakah to worthy poor people, the aspect of earth — for then it is immediately drawn toward the drawing force. (And all this still needs further explanation.) And this is the aspect of “When they drew near before Hashem and they died” (VaYikra 16:1). For the drawing force by itself, without any compelling force at all, is a blemish — for the craft cannot be completed, and why should one have life? For the essential life is through both forces together, as above. And therefore, juxtaposed to this is the service of Yom Kippur, when sins are transformed into merits — which is the essential wonder of the above craft. And it is accomplished through the Kohen Gadol entering lifnai v’lifnim [into the innermost chamber], to the place of the holy earth — the ultimate holy point of the earth, where is the essential drawing force, as above. And therefore, one must fast on Yom Kippur — for then is the intensification of the drawing force. And then is the essential rectification of the sin of the Calf, and then they were commanded regarding the labor of the Mishkan. And therefore, one must eat beforehand on Erev Yom Kippur — in order to create a vessel, etc. For one must draw the compelling force of holiness, so that the craft can be performed in completeness on Yom Kippur — which is made through both forces together specifically. For even in the completeness of holiness, one needs ratzo vashov [running and returning], which is the aspect of the two forces above. And this is the aspect of the warning: “Lest they break through” (Sh’mos 19:21), etc. And therefore, the Kohen Gadol on Yom Kippur changed garments several times — from golden garments to white garments, etc. — so as not to intensify the drawing force beyond the proper measure. And then, when things are conducted properly, sins are transformed into merits — for specifically through this, the wondrous craft of all the tikkunim is completed (as is well understood from the analogy above). And this is what they said: “My will is to do Your will, but the leaven in the dough prevents me” (Brachos 17a), etc. Namely, he declared that the drawing force is very strong and his will is drawn toward the truth, to do His will, blessed be He. But the leaven in the dough prevents him — which is the compelling force. And this very thing — that he declared this in his prayer before Hashem — through this he empowered the drawing force. Since he testified with his mouth that all the obstacles and enticers are the aspect of the compelling force and “this is not mine at all; rather, my will is only to do Your will” — which is the drawing force — through this he empowers the drawing force to perform its function even though there is a compelling force. On the contrary: through this specifically, the craft is completed with great and awesome wonders. In the aspect of “Before all your people I shall make wonders” (Sh’mos 34:10) — “before” [neged] specifically: namely, through those who oppose the truth, who are the compelling force — who obstruct through their words and deeds from the point of truth — through this specifically, “I shall make wonders that have not been created,” etc. “For it is awesome, that which I do with you” — for certainly, afterward, one will see awesome wonders when Hashem completes His works through this specifically, as above. And this is the aspect of “How great is Your goodness... which You have wrought for those who take refuge in You, before [neged] the sons of men” (Tehillim 31:20) — “before” specifically, as above. For through this specifically, “You have wrought great hidden good,” etc. — which is the wonders of the craft above, which are the wonders of Hashem, which are the reward of all the Tzaddikim and the upright. All of them are completed and made specifically through the fact that there was such opposition, which is the compelling force against the drawing force, as above. And this is the aspect of the great value of will and yearnings (ratzon and kisufin) toward holiness, as explained much in the words of Rabainu of blessed memory. For the essential empowerment of the drawing force is through will and yearnings, as above — in the aspect of “Draw me, after You we will run [narutzah]” (Shir HaShirim 1:4) — narutzah, the language of ratzon [will]. For when one is drawn with one’s will toward the truth, toward Hashem and toward the true Tzaddikim, then the root of the supernal drawing force is empowered — which is the aspect of “draw me,” as above. For everything was created for the sake of the human being, so that the human being should elevate everything and draw everything to its supernal root — which is the singular, primordial Creator, blessed be He and exalted. Namely: through the person using a thing for his need, he elevates that thing to its root — if he is a Tzaddik whose intention in everything he does is only for His sake, blessed be He. But nothing is completed in its fullness except through human action. For Hashem created all things so that the human being would complete everything, as it is written: “Which G-d created to make” (B’raishis 2:3). As our Sages said: “The wheat needs grinding,” etc. And these are the totality of all labors the human being must perform — all in the aspect of the compelling force, compelling the thing, changing it from its nature and original place. For example: the plower changes the earth and moves the clods and stones from their place through digging and plowing; the sower takes seeds from where they lie and compels them to fall upon the earth; and likewise the reaper, etc. But this compelling force is for the good — for its intention is for the sake of the drawing force, which is the human being, in whom the essential drawing force toward Hashem resides, as above. For it is impossible for a thing to serve the human being’s need — which is the essential tikkun of that thing, its elevation and return to its root — except by compelling it and rectifying it through all the labors that people perform. But Hashem created everything for the sake of free will. And the essential power of free will is through the two forces above. He gave the power to err — until there are people who are the aspect of the compelling force, wanting to compel and distance completely from the true drawing force through their cravings, their corrupt traits, their evil deeds and words. Therefore, there is a great war for the person in this world — for everything was created only for this war of the one who possesses free will. And this is the aspect of the sin of Adam HaRishon — through which everything was blemished and it was decreed: “By the sweat of your brow you shall eat bread, until you return to the earth” — which is all the 39 labors in which the filth of the serpent has a foothold, as brought. For before, they did not need so many labors, and the little they needed was in great purity. But now, etc. And all the generations are occupied with this tikkun. But all of them have free will, and many, many not only fail to rectify but make things worse. Therefore, the essential ones are the chosen Tzaddikim of the generation, who have an exceedingly wondrous drawing force that can overcome all the compelling forces in the world — until ultimately everything will be turned to good. For specifically through the great multitude of compelling forces, the wondrous craft of the Creator of all will be completed — in the aspect of “like ornaments, handiwork of a craftsman, hollowed out to the depths” (Shir HaShirim 7:2). And from there specifically, everything will ascend, and the holy things will be completed in wondrous craft and handiwork — as our Sages expounded. But for now, the battle is fierce and awesome. And this is the aspect of the distinction between Shabbas and Yom Tov. For “all of man’s toil is for his mouth” — the essence of all labors is for the eating of the human being, which is the vitality of the person. This is truly the wonders of the Creator, blessed be He — that the vitality of the human being, which is drawn from such a lofty place (for the vitality is the intellect, through which one apprehends and knows Him, as it is written: “wisdom gives life” (Koheles 7:12)) — all this vitality is drawn and sustained in the human being only through eating specifically. And therefore, most of the purifications are in eating. For the essential elevation of things to their root is through the eating of Yisrael — especially the Tzaddikim. For through eating, they receive vitality and serve Hashem and draw themselves toward Him — through which they elevate everything and draw it toward Hashem. But eating requires great purifications, both physically (as is evident to the senses) and certainly spiritually. And all the purifications — the labors — are in the aspect of the compelling force, as above. But everything is for the good, for the sake of the drawing force, as above. And therefore, on Shabbas, all labors are nullified. For then there is no purification, for then there is no dominion for any compelling force. Everything returns to its place and root in rest and tranquility. For then is the ascent of all the worlds to their root — the aspect of “Shabbas Shalom,” in which there is no conflict and no war between the compelling force and the drawing force, for everything returns to its place and rest. And therefore, it is forbidden then to arouse weekday activities. For during the weekdays, even when one performs the labors in holiness, nevertheless, since the compelling force has a foothold in them, there is a great war there. And on Shabbas, it is forbidden to arouse this war at all, lest they gain more of a foothold, G-d forbid. And this is also the aspect of Yom Tov, which is similar to Shabbas in that all labors are forbidden, as they said in the Mishnah: “Everything for which one is liable on Shabbas, one is liable on Yom Tov. There is no difference between Shabbas and Yom Tov except ochel nefesh alone.” For on Yom Tov, there was an overturning of the natural order — all the Yomim Tovim are in remembrance of Y’tzias Mitzrayim. Then the compelling force was nullified — the aspect of Pharaoh and Mitzrayim, who wanted to hold Yisrael in exile physically and spiritually. This is the general aspect of all the obstacles and opponents against the true Tzaddikim in every generation — all of whom must be nullified and [made to] help holiness, through the multitude of signs and wonders, etc. Through this, he too gave into their hands sacrifices and offerings, and all the Mitzrim lent them great wealth, etc. All of this is the aspect of the compelling force being turned to good, as above. But because on Yom Tov, the redemption was through compulsion and overturning of the natural order — therefore there are still some labors on it. But on Shabbas, it is the revelation of G-dliness from the beginning of Creation itself — He created the world in six days and rested on Shabbas. Through this, awareness of His G-dliness is drawn throughout the world — which is the essential rest and cessation. Therefore, all labors are forbidden then, for then they ascend to the aspect of holiness in itself (as found in the Writings [of the Ari]). But Yom Tov is the aspect of mikra kodesh — calling holiness from its place. For the Tzaddikim have the power to draw Him, blessed be He, and to compel Him, as it were, to dwell among us, in the aspect of “a King bound in the channels” (Shir HaShirim 7:6). And therefore, there are still labors of ochel nefesh [on Yom Tov] — to reveal the taste in the food. For the taste is the essential vitality drawn from Him, blessed be He, in the aspect of “Taste and see that Hashem is good” (Tehillim 34:9) — that all tastes are the goodness of Hashem. And for this taste, one needs on Yom Tov still some labor to draw it down — which is the aspect of the labor of ochel nefesh. But on Shabbas, even this is forbidden — for then it is complete cessation, for all the worlds are purified and ascend until all the good is revealed of its own accord, without any action or labor whatsoever, not even the labor of ochel nefesh to draw the taste — the good — in the food. And this is the aspect of the distinction between the first redemption and the final redemption. For the first redemption was in the aspect of compulsion — through the multitude of signs, etc. — when all the Yomim Tovim were sanctified as a remembrance of Y’tzias Mitzrayim. But the final redemption is in the aspect of Shabbas Shalom — that Mashiach will conquer the world without any war at all, only through the greatness of the Daas that he will reveal in the world, as it is written: “Before him the desert-dwellers shall kneel, and his enemies shall lick the dust” (Tehillim 72:9). And it is written: “For not in haste shall you go out” (Yeshaya 52:12). And as written in the Zohar: “In the first exile... but in the last exile, with your reed, which is the quill, you shall split the sea of Torah.” And therefore, all the Mo’adim are nullified in the future. And as it is written: “And it shall no longer be said, ‘As Hashem lives [Who brought you up from Mitzrayim]’” (Yirmiya 23:7), etc. But Shabbas and Yom Tov need each other. For if there had not been the signs, etc., through which the holiness of Yom Tov [came about], they would not have known of Shabbas at all. And if there had not been the holiness of Shabbas, it would not have been possible to reveal His G-dliness in Y’tzias Mitzrayim — for the essential wonders of Y’tzias Mitzrayim were through the power of Shabbas, which is “established and standing” [from Creation]. This is the aspect of Shabbas HaGadol that precedes Pesach. And likewise, the final redemption is impossible except through the fact that the first redemption already occurred. And were it not for the power of the final redemption, the first redemption would not have occurred — in the aspect of “the end has come, the end” (as explained elsewhere). And therefore, on Yom Tov one must ascend to the Bais HaMikdash to receive the holiness there. But on Shabbas, this is not needed — for Shabbas is the aspect of the greatest Tzaddikim, about whom it is said: “She is more precious than pearls [p’ninim] / than the innermost chamber [lifnai v’lifnim]” (Mishlei 3:15). For all the holiness of the Bais HaMikdash, the innermost chamber — everything is from them. For they are in the aspect of the passing of Moshe, who departed in the ra’ava d’ra’avin [the will of all wills] — where is the essential drawing of the drawing force, where “all desires are rooted.” This is the essential holiness of Shabbas, which is the aspect of the holiness of Mashiach — who is Moshe himself — who will complete in the final redemption what he began in the first redemption. For both need each other, in the aspect of “until Your people pass over, until [Your people] pass over” (Sh’mos 15:16). And our Sages expounded: “the first passing” refers to the first redemption, and “the second passing” to the final redemption. For then, at the Song of the Sea, at the time of the Splitting of the Sea — the completion of Y’tzias Mitzrayim — he prophesied about the end of the final redemption, after which there is no more exile. For the two are dependent on each other, as above. And this is the aspect of the three weeks of Bain HaM’tzarim [between the straits], during which we mourn the destruction of the Bais HaMikdash. For then, in our many sins, was the essential intensification of the compelling forces — the nations who rose against us and destroyed the Bais HaMikdash, where is the essential drawing force, and compelled Yisrael into exile physically and spiritually. And all this was drawn from the sin of the Calf and from our sins in every generation. And therefore, we sit then on the earth — especially on Tisha B’Av, when was the essential destruction and we sit on the earth. For we recognize our lowliness — that we have descended to the earth, in the aspect of “For our soul is bowed down to the dust” (Tehillim 44:26). And this itself is our hope — for the earth is the aspect of the drawing force, as above. And this is the aspect of “Shake yourself from the dust, arise” (Yeshaya 52:2) — “from the dust” specifically: that through the aspect of the earth, which is the drawing force, one rises and the compelling force that binds us in exile is nullified. And this is the aspect of “Open the bonds of your neck” (Yeshaya 52:2) — “bonds” specifically, the aspect of the compelling force that wants to bind with bonds and chains, the Merciful One protect us. For in truth, in the time of rectification, one does not need to sit on the earth literally in order to empower the drawing force. For the Tzaddikim are truly humble and make themselves like the earth, even though they do not literally sit on the earth — for the Tzaddikim are above the earth, above the drawing force in the earth. For all the drawing force in the earth is drawn from above, from the souls of Yisrael, who are the essential drawing force. And this drawing force in the earth — since it descended below to this world — good and evil have become intermingled within it. For all the cravings and traits are drawn from the earth, which is the four elements from which all the cravings come — for earth is the “vessel that contains all” (ma’ana d’chula). For in this world, everything is intermingled and confused. Even in the physical craft of vessels, one who is not truly expert in the craft does not know which is the drawing force and which is the compelling force — for even the compelling force is made into a drawing force, crafted with expertise so that it has the power to draw in the opposite direction, until one draws this way and one draws that way, and one cannot tell which is the compelling force and which is the drawing force. And through this specifically, the craft of the great, wondrous vessels is completed, as known to those expert in them. How much more so regarding the human being — the Yisrael — for whose sake everything was created, to elevate and draw everything to its supernal root, all the more powerfully. Therefore, the essential thing is that one needs to nullify oneself at every turn and remember that one is earth — for one’s origin is from earth and one’s end is to earth. And one should nullify oneself utterly toward the true drawing force of holiness — to draw oneself toward the Source of Life, toward the singular Creator, blessed be He. And one should know that all the cravings and confusions are all the compelling forces — even though they disguise themselves as the drawing force, since a person is naturally drawn after all cravings. But the truth is known to every Yisrael: this is not the true drawing force, and it is not for this that the person was created. Only, from the extreme physicality of the person and the multiplicity of sins, things have been reversed until it seems to him that this is the drawing force. And one must compel oneself to break this force and draw oneself toward the truth, where the true drawing force actually resides. And when one habituates oneself to this — this is the aspect of ratzon [will / yearning] that Rabainu of blessed memory emphasized so much: namely, that however one is, one should always strengthen oneself with strong desires and yearnings to draw oneself toward one’s root. Then certainly the truth will be revealed to him, and he will know where the true drawing force is, which can draw him toward his root and his place from which his n’shamah was quarried. And the essential thing is lowliness, and not to pursue honor. For since he sees that the cravings overpower him so much, it is fitting that at the very least, he should not desire honor, and should know his lowliness in truth. For the root of everything is the glory of Hashem, which is the root of all Creation — and there is the essential drawing force (as understood from the above Torah). And therefore, the essential thing is to nullify one’s own honor before the honor of Hashem and to know one’s lowliness in truth and to make oneself like the earth. Then the true drawing force will be empowered — the holy earth — to always be drawn toward the truth. But one does not always need to literally sit on the earth for this. On the contrary, one needs specifically to elevate oneself to one’s supernal root. And yet, one should know one’s lowliness, down to the earth, in the aspect of “In the place of His greatness, there [you find His humility]”. And this is the aspect of “Awaken and sing, dwellers of earth” (Yeshaya 26:19) — one who was made a “dweller of earth” in his lifetime specifically. Even in the greatness of his life — living true life, with wondrous perceptions, which is the essential life — he was a dweller of earth, for in the place of his greatness, he was exceedingly humble. This is the essential true humility. But now, in the time of the destruction, we need to literally cast ourselves upon the earth — to recognize our lowliness, to know that we lie upon the earth itself. For all the cravings that come from the physicality of the earth still rule. At the very least, we are obligated to know that we deserve no honor, and we are obligated to lower ourselves to the earth itself, in the aspect of “Let him put his mouth in the earth — perhaps there is hope” (Eicha 3:29). And then we empower the drawing force through this, which is the aspect of earth. And through this will be fulfilled: “Shake yourself from the dust, arise,” etc., as above. And this is what we read as the haftarah on Shabbas Nachamu: “A voice calls in the wilderness... Every valley shall be raised and every mountain and hill shall be lowered, and the crooked shall become straight” (Yeshaya 40:3-4). For we declare that the essential drawing force in the earth is entirely from the Tzaddikim, who are the essential drawing force. And therefore they can change the earth itself from its nature — as we saw in the multitude of wonders Moshe performed, turning dry land to water and water to dry land at the Splitting of the Sea and the striking of the rock. And so in the future, the wonders of Hashem will be seen, as it is written: “And half the city shall be split” (Zecharya 14:4), etc. “Every valley shall be raised” also alludes to the value of humility and lowliness, in the aspect of “whoever is small is great,” etc. — the aspect of “He lowers the haughty and raises the lowly”: those who are truly low, like the valley, “shall be raised,” and those who are haughty in their own eyes, like a mountain and hill, “shall be lowered.” Through this is the essential empowerment of the drawing force — through the nullification of pride and honor, knowing one’s lowliness in truth, as above. And juxtaposed afterward: “And the glory of Hashem shall be revealed” (Yeshaya 40:5) — which is the essential true drawing force: the glory of Hashem, which is the root of all, for whose sake everything was created, as above. And our Sages likewise expounded the verse “every valley shall be raised” regarding humility and lowliness. And therefore, there are three weeks containing three Shabbosos — corresponding to the Three R’galim that were blemished. The essential rectification is through the aspect of Shabbas, which is the aspect of the final redemption, as above. And therefore, we read then Parashas Pinchas, in which Shabbas and all the Yomim Tovim are written. For now, through the three Shabbosos, we draw the revelation of the holiness of the Three R’galim, in which the drawing force prevails over the compelling force. For the final redemption that we await is in the aspect of Shabbas, etc. And as it is written: “And it shall no longer be said,” etc. And likewise, the entire haftarah of Shabbas Nachamu speaks of the lowliness of idolatry and the greatness of the Creator, blessed be He, Who created everything — everything is in His domain and His will, to do as He pleases. And all shall be nullified before Him, for the compelling force will soon kneel and fall. And this is: “He Who sits above the circle of the earth... Who makes rulers into naught... they are not planted, they are not sown, their trunk has not taken root in the earth” (Yeshaya 40:22-24). For the essential power of growth is through the drawing force drawn from the earth to all the seeds, that they draw their vitality and grow. But the verse proclaims that all the power of the drawing force to draw vitality is only from Hashem, through magnifying the glory of Hashem, which is the root of all. But whoever desires his own honor and rulership and self-exaltation — everything is null and void, in the aspect of “Who makes rulers into naught... they are not planted... their trunk has not taken root in the earth” specifically. For they have no root in the drawing force, which is the earth — since their honor and rulership is against the glory of Hashem, where is the essential drawing force, as above. For the essential is the drawing force, and it is the root of everything — the glory of Hashem, as above. And this is the essential aspect of the holy earth, the earth of the point of the Bais HaMikdash, where is the essential drawing force. And this is the aspect of “the whole earth is full of His glory” (Yeshaya 6:3) — “the earth” specifically, etc., as above. And the essential glory is in the Bais HaMikdash, as it is written: “And the glory of Hashem filled the House” (Melachim I 8:11). Therefore, the essential drawing force is there. And this is the essential exile — the compelling force prevailed through our sins, and they exiled us from our land, and we were distanced from our holy earth, Eretz Yisrael and Yerushalayim and the Bais HaMikdash — and especially the point of the Even Sh’siyah [the Foundation Stone], where is the essential drawing force, as above. And they prevailed to distance us from there. And this is the essential compelling force, from which stems the entire destruction of the Bais HaMikdash — the essential aim being to distance us from the above-mentioned holy earth, which is the essential drawing force. Therefore, we need to nullify ourselves, to know our lowliness at the very least. And this is accomplished by sitting on the earth, as above, and mourning and weeping over the destruction of the Bais HaMikdash — over the prevailing of the compelling force against the drawing force. For weeping is in the aspect of earth, as it is written: “earth is cold and dry, also the spleen,” etc. And from there come weeping and tears (as understood from the words of Rabainu of blessed memory in the teaching “B’karov,” etc., in siman 30). And this weeping has great power to draw. For through weeping, one can arouse a person’s will and draw him toward one’s desire. And likewise Above: through weeping, one can arouse and draw the will of Hashem to be as our will. And therefore, Eisav — even though he could not prevail upon his father to bless him, and all the arguments he made were to no avail, since [Yitzchak] had already blessed Yaakov — but when he raised his voice and wept, he compelled Yitzchak until he drew him toward his will, until he blessed him. And from there came all the troubles of Yisrael and the entire destruction, as brought. But in truth, all this is the compelling force. For all drawing forces that are not toward the essential supernal root, toward Hashem, are not the drawing force at all, but the compelling force, which will soon be nullified, as above. For the essential drawing force is the tears and weeping of joy — the aspect of “In Your Name they rejoice all the day” (Tehillim 89:17) — for from the greatness of the cleaving and the drawing toward one’s supernal root, one’s eyes flow with tears. As they said regarding Rabbi Akiva, when he engaged in Shir HaShirim. But because the compelling force has already prevailed through the tears of Eisav, we need to sit on the earth and weep over the destruction of the Bais HaMikdash — to sweeten the judgment at its root. For the tears are the aspect of earth, whose root is the supernal drawing force. But below, the drawing force toward all cravings has taken hold of it, which is truly the compelling force. But since we sit on the earth out of lowliness and mourning over the destruction, and weep over the destruction — it emerges that we are drawing ourselves toward our supernal root through the tears and through sitting on the earth. Namely, we long and weep and draw ourselves toward the earth of the Bais HaMikdash — for over all of this we cry out and weep, and we put our mouth in the earth: “When, when will the Bais HaMikdash be rebuilt, and we shall return to the holy earth that is ours!” And through this, we sweeten and nullify the compelling force and empower the true drawing force, as above — which is the aspect of “Shake yourself from the dust, arise” — “from the dust” specifically. And this is the aspect of the distinction between Shabbas and Yom Tov, which is only in the labor of ochel nefesh. For the six days of action, in which Hashem created the entire Creation, are in the aspect of the compelling force in contrast to Shabbas Kodesh, on which He rested from all His work. For then it is only love and will and yearning toward the root — to be included in the light of the Ain Sof — which is the aspect of the true, supernal drawing force. For the entire Creation of the six weekdays is in the aspect of the compelling force, which compelled, as it were, His divine vitality to descend below into every single thing of Creation, to be bound below against its will, in order to enliven and sustain that thing He created. For it is known that the divine vitality within every thing in the world longs and yearns and draws itself constantly toward its supernal root. Only through the compulsion and decree of the Creator is it forced to remain bound in the Creation, for the world’s sustenance. It emerges that the entire Creation of all the six days of action is entirely the aspect of the compelling force. But the essential intention of the Creation was for the sake of the purpose — which is the aspect of Shabbas, the aspect of the World to Come, the aspect of the drawing force. For then, everything returns, ascends, is drawn, and comes back to its root, as is known. Namely, the above aspect: that all the wondrous craft of the Creator of all, Who created the entire Creation with wisdom and labor and wondrous craft — all of it was in the aspect of the compelling force and the drawing force above. He constricted Himself, as it were, and compelled the supernal vitality to descend below to enliven and sustain all things of Creation — which is the compelling force. But they, by their nature, draw themselves toward their root — for everything draws itself toward its root, as is known. And then, through these two forces, the wondrous craft of the Creator of all will be completed at the time of the purpose — the aspect of Shabbas. Then it will be completed through this specifically: through the fact that there were these two forces, wondrous tikkunim and great delights and all the pure, spiritual worlds of the Tzaddikim — their future reward — will be completed. For it is known that everything was created for the sake of the human being, the possessor of free will. And the essential free will is through the compelling force and the drawing force. All the cravings of the body are the compelling forces, for the vitality — the n’shamah — does not desire this; the will of the n’shamah is only to draw toward its root, which is the drawing force, as above. But they compel it to eat and drink, etc., for the body’s sustenance. And the essential free will is in this: that the person must always cause the drawing force to prevail over the compelling force, always remembering his purpose and drawing himself toward his supernal root, which is the drawing force. And even what he is compelled to engage in regarding worldly matters — such as eating and drinking, etc. — it should be only because of the compulsion that forces him against his will. For certainly a person is compelled to eat, etc., for His will, blessed be He, is in the world’s sustenance. And then, when one conducts himself this way, one will certainly do everything according to the Torah. And then, specifically through this, wondrous tikkunim will be made — through having the compelling force and the drawing force, as above. And likewise, all the labors a person performs throughout the weekdays are all in the aspect of the compelling force. For Hashem created everything so that it would be completed by the human being specifically, as it is written: “Which G-d created to make” (B’raishis 2:3) — for “the wheat needs grinding and the lupines need preparation,” etc., as they said in the Midrash. For everything was created for the human being, and nothing was created in its final completeness ready for the human being. Rather, everything requires tikkun and completion through the human being, as above. And when the person performs the action and labor to complete and rectify some thing of Creation, through this he draws new vitality into that thing. For example, the lupines: before their preparation, their taste was bitter and they were unfit for the person. And the person, by preparing and cooking them, draws their proper taste into them. And this taste is drawn from Above, from Hashem, Who is the root of all. Only, Hashem created the lupines in such a manner that their good taste would not be drawn into them until the person works with them in preparation and cooking — and he specifically draws their essential vitality into them, which is their good taste. And likewise with everything in the world: when it is completed by the person, additional vitality is drawn into it, completing and perfecting the thing. And this vitality that the person draws from Above into the thing that he causes and rectifies through his craft and labor — this vitality, when drawn below, is drawn through the compelling force. Just as the essential vitality of the thing when it was created is in the aspect of the compelling force (for its taste and desire is to be drawn upward to its root, as above), so too this additional vitality that the person draws, which is the essential completion of its perfection, is drawn only through the compelling force — compelling the vitality to be drawn below against its will and nature, which is only to be drawn above, as above. But the intention of Hashem is for good — so that through this specifically, the wondrous craft will be completed, as above. And likewise, the person must intend in all his deeds and labors and affairs that everything should be for the sake of Heaven, as it is written: “In all your ways, know Him” (Mishlei 3:6). And as our Sages said: “And all your deeds should be for the sake of Heaven.” And the essence of all labors is for the eating of the person, which is the essential sustenance and vitality of the person, as it is written: “All of man’s toil is for his mouth”. For the essential connection of body and soul — which are the compelling force and the drawing force — their essential connection is through eating. Through eating, the body compels the vitality — the soul — to remain in the person. But one must intend for the sake of Heaven — that one compels the soul to eat and be sustained in the body. And everything is so that through the power of eating, one may praise and glorify His Name and serve Him properly. Through this, everything returns and is drawn to its root with even greater power, and the intentions of the Creation are completed through this specifically, as above. It emerges that all weekday activities are in the aspect of the compelling force. And Shabbas is in the aspect of the drawing force. For even though all the labors and weekday activities must be sanctified — one’s intention being for the sake of the drawing force, so that one can draw toward one’s root with even greater power, as above — nevertheless, since they are in the aspect of the compelling force, the Sitra Achara has a greater foothold in them through the sin of Adam HaRishon. And therefore, great purifications are needed. Therefore, on Shabbas, all labors are forbidden. For on Shabbas, it is forbidden to arouse the compelling force, for then is the essential empowerment of the drawing force. Everything is drawn and returns to its root and rest, as above. Therefore, all labors are nullified, for then they ascend to the supernal root of all things of the entire Creation, which is the aspect of holiness — the aspect of “And you shall guard the Shabbas, for it is holy” (Sh’mos 31:14). But on Yom Tov, even though the drawing force also prevails over the compelling force — for all the Yomim Tovim are in remembrance of Y’tzias Mitzrayim, when Pharaoh and Mitzrayim were subdued — the compelling force that held Yisrael in exile physically and spiritually, the general aspect of all the obstacles and opponents against the true Tzaddikim in every generation, all of whom must be nullified and [compelled to] assist holiness through the multitude of signs and wonders — therefore, all labors are also nullified then. But on Yom Tov, there is still some battle between the compelling force and the drawing force. For Shabbas is established and standing from the beginning of Creation — when everything returns to its root, as above. But Yom Tov is sanctified only through Yisrael, through their good deeds, which cause the drawing force to prevail over the compelling force. Through this, they merited to leave the exile of the nations — the compelling force. Through this, the Yomim Tovim were sanctified, through all the good deeds of the Avos, who empowered the drawing force over the compelling force through their good deeds. Through this, we merited to leave the exile of Mitzrayim and nullify their compelling force and return to draw ourselves toward our root — to receive the Torah and return to Eretz Yisrael. All of this is the empowerment of the drawing force. And likewise in every generation, Yisrael must sanctify the Yomim Tovim. For this reason, we bless on Yom Tov: “M’kadaish Yisrael v’hazmanim” [“Who sanctifies Yisrael and the seasons”] — for regarding Yom Tov, “Yisrael sanctifies them,” as our Sages said. For then, on Yom Tov, is’arusa dil’sata [an arousal from below] is still needed to empower the drawing force over the compelling force. And since there is still some battle between the drawing force and the compelling force — only that through the holiness of Yom Tov, the drawing force is greatly empowered over the compelling force, as above — therefore, there are still some labors on Yom Tov, namely, the labor of ochel nefesh, as it is written: “Only that which is eaten by every soul — it alone shall be done for you.” For then, on Yom Tov, one still needs to engage in the labors of ochel nefesh — the labors close to completing the food, to rectify it and draw the taste into it — such as baking and cooking, which is the essential labor of ochel nefesh permitted on Yom Tov. For all labors distant from eating are forbidden on Yom Tov — such as plowing, sowing, and even reaping and grinding for the needs of that day are forbidden on Yom Tov. Only baking and cooking and the like — which are closest to the completion of the food — are permitted on Yom Tov. For the closer the labor is to completing the food, the closer it is to the drawing force. For the essential eating — even though it is in the aspect of the compelling force, as above — its essential purpose is for the sake of the drawing force: that through it, one may praise and glorify Hashem and return and be drawn toward one’s root, as above. And all the labors in the world that are done for the sake of eating, which is the sustenance of the human being — even though they are all in the aspect of the compelling force, as above — their essential purpose is for the sake of the drawing force, as above: so that the thing should be completed, so that the person may eat and be sustained in the world and serve Hashem and draw himself and everything dependent on him toward his root, which is the drawing force. And this is what the person must intend in all his deeds and labors: that everything is for the sake of the purpose — to return and draw and be included in his root. But it has already been explained that in all the labors, the Sitra Achara has a foothold from the sin of Adam HaRishon, and great exertions and purifications are needed. And the more distant the labor is from the purpose, the more purification is needed there. For there, the Sitra Achara has a greater foothold, being further from the purpose. Therefore, the compelling force intensifies there more, being still far from the drawing force. For the essential drawing force intensifies more when the thing reaches its purpose. For example: when the person eats the food — then the drawing force intensifies, which is the good in the food, through which the person longs and yearns for his root. And this is what Rabainu of blessed memory wrote (in Likutay Tinyana, siman 7): that at the time of eating, one can merit the illumination of the Ratzon [Will], etc. — which is the drawing force, namely, as above. And therefore, the labors that are close to completing the food — such as baking and cooking — are closer to the drawing force. And therefore they are permitted on Yom Tov. For this tikkun and purification are still needed even on Yom Tov — namely, to rectify the food, to draw the taste into it through baking and cooking. For the taste is drawn from the goodness of Hashem, as it is written: “Taste and see that Hashem is good” (Tehillim 34:9), as brought. And this still needs to be drawn on Yom Tov through our actions. For it is taught that on Yom Tov, the worlds do not ascend to the ultimate supernal root, which is the aspect of holiness. Rather, it is only the aspect of mikra kodesh — “calling” the holiness, etc. (as explained in the Kavanos). It emerges that then there is still some foothold for the compelling force, since one still needs then to compel the supernal vitality — the aspect of holiness — to descend below from its level. Even though it does not need to descend as in the weekdays (since on Yom Tov too the worlds ascend to a very lofty level), nevertheless, since they do not ascend to the ultimate root as on Shabbas (which is the aspect of holiness) — the aspect of holiness must still descend somewhat below. Therefore, there is still a slight foothold for the compelling force, but through the greatness of the holiness of Yom Tov, the drawing force prevails greatly over the compelling force. However, since it still has some foothold and one still needs a little battle to overcome it — therefore there are still some labors, namely, the labor of ochel nefesh, which are from the labors closest to the food — for the purpose of drawing the taste of the food through baking and cooking and the like. For the taste still needs to be drawn from Above through the labors of ochel nefesh, because some purification through our action is still needed, since even the supernal vitality of all the worlds still needs to be drawn below, etc., as above. But these labors of ochel nefesh are very close to the drawing force, as above. And therefore, there the drawing force prevails more greatly against the compelling force — as explained there in the above Torah: that the closer a thing is to the drawing force, the more quickly it is drawn there; see there. And therefore, on Yom Tov, one performs only the labors of ochel nefesh, which are closest to the drawing force, where the drawing force prevails most. For so it is on Yom Tov: the drawing force prevails over the compelling force, as above. Only, since one still needs a little prevailing, as above, some labors are still needed — the labors of ochel nefesh, as above. But on Shabbas, it is complete cessation and rest. For then it is like the Olam HaBa — all things return and go back to their supernal root, and the compelling force is nullified before the drawing force as is proper. And then, all the wondrous crafts and tikkunim are completed and perfected — made specifically through the fact that there was a compelling force, through which the drawing force completed these tikkunim, as above. Therefore, on Shabbas, all labors are nullified. For then, everything ascends to its supernal root without our involvement. The compelling force has no dominion whatsoever. Therefore, there is no labor at all on it — no aspect of the compelling force. For then, all things return to their root in peaceful rest and tranquility, without any war at all, as above. This monumental halacha, the longest in the series, is built on LM I:70 and its central parable of the clock. Two forces govern all of existence: the koach hamoshech (drawing force) — the n’shamah’s desire to return to its root, embodied in the Tzaddik, the earth, Eretz Yisrael, the Bais HaMikdash — and the koach hamachriach (compelling/repelling force) — the obstacles, the exile, the cravings, the 39 labors, everything that holds the soul below. Like the mainspring of a clock, the compelling force bends the metal against its nature — but this tension is precisely what makes the mechanism work. From this single duality, Reb Nosson derives: why the 39 melachos come from the Mishkan (the Mishkan is the drawing force established even in the wilderness); why eating connects body and soul (the essential craft of binding the two forces); why Shabbas is complete rest (the drawing force unopposed, the compelling force nullified — holiness in itself); why Yom Tov still has ochel nefesh (mikra kodesh — calling holiness, not holiness itself; still some battle, still some labor needed; but only the labors closest to the goal, since proximity to the purpose means proximity to the drawing force); why the first redemption and the final redemption need each other (Yom Tov = compulsion/signs/wonders; Shabbas = Mashiach conquers without war, through Daas alone). The section on the Three Weeks is deeply moving: sitting on the earth is both our degradation (we have fallen to the dust) and our hope (the earth IS the drawing force). The tears of mourning have the power to draw — but they must be tears directed toward the Bais HaMikdash, not the tears of Eisav. And the haftarah of Shabbas Nachamu — “every valley shall be raised” — teaches that the Tzaddikim can change the earth itself, for they are the root of all its drawing power. ✺ Na Nach Nachma Nachman MayUman ✺

Likutay Halachos - Hilchos S'firas HaOmer 2

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