חול המועד ב

Lesohr suruv binafshoa oozkainuv yichakaim.to discipline his princes at will, to teach his elders wisdom. For it is explained in the teaching “U’v’yom HaBikkurim” and “V’es HaOr’vim Tzivisi L’chalk’lecha” that through the Three R’galim, the Ratzon [Will] is revealed. For the Three R’galim call out and reveal that everything is conducted only according to His will, blessed be He, alone — and there is no compulsion of nature at all. And when the Ratzon is revealed, from this comes yirah [awe], etc. And through the yirah, chesed [lovingkindness] flows, etc. And when one merits the flow of chesed, one does not need to perform any activity or business from the 39 labors, etc., for it is fulfilled: “And strangers shall stand and tend your flocks” (Yeshaya 61:5), etc.

But against the voice of the calling of Yom Tov that calls and reveals the Ratzon, there is the voice of the roaring of the evil beasts that trample and tear — which are the wise men of nature (chachmay hateva), etc. But the true wise men of the generation connect the Ratzon to the root of the Ratzon, which is the aspect of the Maitzach HaRatzon [the Forehead of Will], etc. But there is the aspect of the Maitzach HaNachash [the Forehead of the Serpent], the root of the wisdom of nature, etc. And one must subdue and topple it. And this is accomplished through tzedakah, etc. (See there all of this well.)

23 וַיָּבֹא יִשְׂרָאֵל מִצְרָיִם וְיַעֲקֹב גָּר בְּאֶרֶץ-חָם But even when one subdues the root of the wisdom of nature through tzedakah, etc. — despite all this, when the revelation of the Ratzon is not yet strong and firm, they can still, G-d forbid, return and prevail, etc. And for this too, the power of tzedakah is needed, for tzedakah subdues them constantly. And one merits that the revelation of the Ratzon should strengthen and prevail, and the wisdom of nature should fall and be completely nullified. And then the voice of the calling of Yom Tov is heard, etc. And this is the essential joy of Yom Tov, etc. And then the chesed flows through the yirah, etc. And then one does not need to perform any business or any labor, etc., as above. (See there all of this well, in Likutay Moharan Tinyana, siman 4.) And this is the aspect of Chol HaMoed. For on Yom Tov, when the Ratzon is revealed, and through the revelation of the Ratzon the chesed flows, and then one does not need to perform any business or any labor, etc., as above — therefore, all labors are forbidden on Yom Tov. For then all the labors are nullified through the revelation of the Ratzon, as above. And therefore, the essential holiness of Yom Tov depends on Yisrael — namely, on the true wise men of the generation, who sanctify the month. And through this, Yom Tov is made — according to how they sanctify the month, as our Sages expounded: “These are the festivals of Hashem that you shall call them” (VaYikra 23:4) — “Do not read ‘osam’ [them] but ‘atem’ [you],” etc. For the essential holiness of Yom Tov, which is the revelation of the Ratzon, depends only on the true wise men of the generation, who have the power to connect the Ratzon to the root of the Ratzon, the aspect of the Maitzach HaRatzon — through which is the essential holiness of Yom Tov, which is the revelation of the Ratzon, as above. And this is why the Torah placed Shabbas before the Mo’adim and included Shabbas in the section of the festivals, as it is written: “These are the festivals of Hashem: six days you shall perform labor” (VaYikra 23:2-3), etc. For the essential holiness of Yom Tov receives from Shabbas, as brought. As we say on Shabbas: “the beginning of the mikra’ay kodesh” — Shabbas is the head and beginning of the mikra’ay kodesh. For all the mikra’ay kodesh receive their holiness from Shabbas. Namely, the essential holiness of Yom Tov is the aspect of mikra kodesh — calling and revealing the Ratzon above. This power is received only from Shabbas, which is the aspect of the root of the Ratzon, the aspect of the Maitzach HaRatzon, etc. — the aspect of the departure of Moshe on Shabbas at Minchah, etc. (as explained in the above teaching). And this is the aspect of “M’kadaish HaShabbas v’Yisrael v’hazmanim” [“Who sanctifies the Shabbas and Yisrael and the seasons”] — for Shabbas is established and standing and precedes all. Namely, the essential holiness of Yom Tov, which is the revelation of the Ratzon, is only through Yisrael — namely the wise men of the generation — through the fact that they connect all the r’tzonos to the root of the Ratzon, which is the Maitzach HaRatzon, which is the aspect of Shabbas, as above. And therefore Yom Tov is also called “Shabbas” — for from there it receives its holiness, from the aspect of the root of the Ratzon, which is the aspect of Shabbas, as above. And therefore, we are especially commanded to give tzedakah on Yom Tov, as it is written: “And you shall rejoice before Hashem your G-d — you, and your son... and the stranger, and the orphan, and the widow” (D’varim 16:11), etc. And likewise, one is obligated to bring many korbanos on Yom Tov, as it is written: “And they shall not appear before Me empty-handed, each man according to the gift of his hand” (D’varim 16:16-17) — which is the aspect of tzedakah. And likewise, it is explained in the Zohar the great punishment, the Merciful One protect us, for one who rejoices and does not cause the poor to rejoice on Yom Tov. And likewise, the essential holiness of Yom Tov, which is the revelation of the Ratzon, is through tzedakah, as above in the above teaching. It emerges that the essential holiness of Yom Tov is the revelation of the Ratzon that is revealed on Yom Tov — that everything is conducted only according to His will, blessed be He, alone — through the awesome signs and wonders that Hashem performed for us on every single Yom Tov (as explained in the above teaching). And through this, all the labors are nullified on Yom Tov. And this is the aspect of Chol HaMoed. For it is explained in the above teaching that through tzedakah, one subdues the Maitzach HaNachash, the root of the wisdom of nature, and through this the Ratzon is revealed through Yom Tov. But nevertheless, if the revelation of the Ratzon is still not strong, etc., then the wisdom of nature can return and be aroused, etc. And for this too, tzedakah helps — for through tzedakah, the revelation of the Ratzon is strengthened, etc., etc. And at first glance, the matter is puzzling: since tzedakah has the power to completely subdue the wisdom of nature and to completely strengthen the Ratzon — for also at the end, regarding the strengthening of the Ratzon, the tikkun is only through tzedakah — if so, why is everything not rectified in one time alone? Namely, through tzedakah, one should be able to immediately subdue the wisdom of nature and immediately strengthen the Ratzon, since the entire tikkun at the beginning and end is all through tzedakah. And why is the tikkun divided into two — that at first one subdues the wisdom of nature and the Ratzon is revealed, but it may be that the Ratzon is still not strong, etc., and one needs to return and give tzedakah again, etc., as above? And why is everything not done at once? But this is the aspect of Chol HaMoed — that at first is Yom Tov, and then afterward is Yom Tov, and in between is Chol HaMoed. And all of this is a great kindness from Hashem, blessed be He, Who devises plans so that none shall be cast away from Him (Sh’muel II 14:14). Therefore, the tikkun is divided into two, as above. For there are fallen souls (n’shamos n’fulos) that were also caught in these errors of the wise men of nature, who are the evil beasts that trample and tear many of our people (as explained there in the above teaching; see there). And therefore, when the Ratzon is revealed through tzedakah, through this one rectifies and elevates also those who were confused and led astray by these errors — as explained there at the end, regarding the saying of our Sages: “There were salted birds with them,” etc., “and they flew away,” etc.; see there. And for the sake of rectifying these above-mentioned fallen souls, the tikkun must necessarily be divided into two, as above. For after one merits to subdue the wisdom of nature through tzedakah, etc. — through which the voice of the calling of Yom Tov is heard, which reveals the Ratzon, etc. — nevertheless, they can still cast doubt, etc., if the Ratzon is still not strong, etc. And then one must return and engage in this tikkun — to give tzedakah, etc. — to strengthen the revelation of the Ratzon, as above. And then, specifically between one tikkun and the next, then one works to rectify and elevate these fallen souls. For before everything — before the tikkun of subduing the Maitzach HaNachash, the root of the wisdom of nature, etc. — certainly it is impossible to engage in their rectification. For they fell and were deeply confused, and certainly it is impossible to lower oneself to them to elevate them as long as one has not begun to subdue the above-mentioned Maitzach HaNachash. But after one has subdued the Maitzach HaNachash and the wisdom of nature has been subdued and humbled, then it is possible to lower oneself to them to elevate them and rectify them. And therefore, Hashem devised plans and arranged causes in His mercy, that they should still have some power to return and be aroused and cast doubt, as above — even though they have already been subdued — as long as the revelation of the Ratzon has not been strengthened, as above. So that through this, all the fallen souls that were confused by this would be elevated and raised. For now specifically they can be rectified and elevated, since one has already subdued and humbled the wisdom of nature, as above. And this is alluded to somewhat at the end of the above teaching, in what they wrote there regarding the end of the maimra [Talmudic narrative] of Rabbi Yehudah Hindua: “The tanina [sea-creature / serpent] returned and came, his companion, took him and hung him and revived him” — namely, the Maitzach HaNachash returned and cast doubt, etc. “And the tzipra pushkantza [raven-bird] returned and came,” etc. — namely, the aspect of the raven returned and came, the aspect of tzedakah, and subdued the Maitzach HaNachash, the wisdom of nature, etc.; see there. Afterward, the maimra concludes: “There were salted birds with them; they placed [the remedy] upon them, and they flew away” — meaning, there were souls of Yisrael, from our people, who had erred after them, etc. For they too had become confused and erred, etc. And now “they flew away” — they went out in peace through the revelation of the Ratzon that was now revealed, etc. For “the staff of Aharon blossomed for the house of Levi” (Bamidbar 17:23), etc.; see there. It emerges that the tikkun of these fallen souls is not mentioned until the end — after one had already returned and engaged in the tikkun to rectify the doubt that they wanted to cast, G-d forbid. And then specifically, when one returned and rectified this and the Ratzon was strengthened — then specifically “there were salted birds with them, and they flew away.” For the essential rectification of these [souls] is through the fact that one returns and rectifies a second time the weakness of the revelation of the Ratzon, through which they wanted to return and prevail. Then specifically, one rectifies the above-mentioned fallen souls, as above. For this is their essential rectification: through the fact that one rectifies the aspect of the doubt that they wanted to cast through the weakness of the revelation of the Ratzon, as above. Through this specifically, one rectifies the above-mentioned souls. For it is impossible to rectify and elevate them except between one tikkun and the next, etc., as above. For “judgment is only sweetened at its root.” For the essential root of the foothold of the wisdom of nature, through which these above-mentioned souls fell, is only from the above-mentioned aspect [of weakened Ratzon]. For at first, they certainly cannot introduce outright heresy. Rather, at first they only cast doubt. And so it goes with them from thought to thought until one is greatly led astray and confused — like birds caught in a trap, unable to escape. For the root of their foothold is also from this aspect (as understood elsewhere). Therefore, their essential rectification is through the fact that one returns and rectifies the weakness of the Ratzon, the aspect of the doubt that they wanted to cast, G-d forbid. Through this specifically, the above-mentioned souls are rectified, as above. For it is impossible to rectify them and elevate them except between one tikkun and the next, etc., as above. And this is the aspect of Chol HaMoed. For after Yom Tov comes and the Ratzon is revealed, etc., as above — afterward, there must be Chol HaMoed, and then Yom Tov returns again. And Chol HaMoed is also Yom Tov, mikra kodesh — only that some labors are permitted on it. And the essential [permitted labor] is davar ha’avaid. For Yom Tov, which is the revelation of the Ratzon — the tikkun must necessarily be done in two stages: which are the first Yom Tov and the last Yom Tov. And in between is Chol HaMoed, which is between one tikkun and the next. This is the above-mentioned aspect: that after one subdues the Maitzach HaNachash and the holiness of Yom Tov is revealed, the Ratzon is still not strong enough, and they can cast doubt, G-d forbid. And this is the aspect of Chol HaMoed — when the wisdom of nature does not prevail as it does during the actual weekdays. For during the actual weekdays, they prevail more, and their essential subjugation is on Shabbas and Yom Tov. But on Chol HaMoed, they do not prevail so much. For certainly, after the holiness of the first Yom Tov has already come and the Maitzach HaNachash has been subdued — even though the revelation of the Ratzon has not yet been fully strengthened, through which they want to return and prevail, etc., as above — nevertheless, they do not now have the power of the Ratzon, for they have already been greatly weakened on the first Yom Tov. And this is the aspect of Chol HaMoed. And therefore, some labors are forbidden and some are permitted on it. For the nullification of labors corresponds to the nullification of the wisdom of nature and the intensification of the revelation of the Ratzon. For through the revelation of the Ratzon, all the labors are nullified, as above. And therefore, on Yom Tov — which is the revelation of the Ratzon — all the labors are nullified, as above. But during the weekdays, when the filth of the serpent, the wisdom of nature, has a foothold, therefore one needs to perform the 39 labors and arouse through them specifically an is’arusa dil’aila [arousal from Above], when one merits sanctifying the weekdays and performing the 39 labors properly (as explained there; see there). And therefore, on Chol HaMoed, when the Maitzach HaNachash has already been subdued, but they still want to return and be aroused somewhat, etc., as above — therefore, some labors are forbidden and some are permitted, corresponding to the revelation of the Ratzon that is revealed then. For then it is not revealed in its completeness as on Yom Tov, for it is between one tikkun and the next, as above. And therefore, the essential labors that are permitted on it are the labor of davar ha’avaid. For the essential reason that there is any labor at all on Chol HaMoed — which is in truth also mikra kodesh — is only for the sake of the aspect of davar ha’avaid, which is the aspect of the above-mentioned souls that fell and were lost through the error of the wise men of nature, as above. And for their sake, the tikkun must be divided into two — which is the aspect of the first Yom Tov and the last Yom Tov, and in between is Chol HaMoed. For then one is engaged only in rectifying the aspect of davar ha’avaid, which is the aspect of the above-mentioned souls. For Hashem devised plans so that none shall be cast away from Him. And specifically then is the time of their rectification, as above. This halacha, based on LM II:4, introduces a new framework for understanding Chol HaMoed: the two-stage tikkun of the Ratzon (Divine Will) and the rescue of fallen souls trapped by the wisdom of nature. The mechanism works as follows. The Three R’galim reveal the Ratzon — that everything is conducted solely by Hashem’s will, not by natural law. Against this revelation, the Maitzach HaNachash (Forehead of the Serpent = root of naturalistic philosophy) roars. Tzedakah subdues it. But if the revelation of the Ratzon is not yet strong enough, the serpent can return and cast doubt. A second application of tzedakah is needed to fully strengthen the Ratzon. The question arises: why not do it all at once? And the answer is stunning: because there are fallen souls — Jews who were seduced by naturalistic philosophy — who can only be rescued between the two stages of tikkun. Before the first subduing of the Maitzach HaNachash, one cannot reach them at all (they are too deeply embedded). After the Ratzon is fully strengthened, there is no longer a “gap” through which to access them. Only in the intermediate space — when the serpent has been weakened but not yet destroyed — can one descend to those trapped souls and bring them back. This is Chol HaMoed: the space between the first Yom Tov (initial revelation of Ratzon) and the last Yom Tov (final strengthening). Davar ha’avaid — the one permitted labor — is the rescue of these lost souls. Hashem divided the tikkun into two precisely because He “devises plans so that none shall be cast away from Him.” ✺ Na Nach Nachma Nachman MayUman ✺