חול המועד ג

Va-yuvoa Yeesru-ail meetzru-yeem viYaakoav gur bi-eretz chum.

Then Israel came to Egypt; Jacob sojourned in the land of Ham. Based on the Torah “Tik’u Tochachah” in Likutay Tinyana, siman 8; see there well, the entire Torah from beginning to end. See there regarding the matter of the prayer in the aspect of din [judgment] of the Baal Koach [the man of great power], etc.

For the essence of prayer is mercy and supplication, and the essence of mercy depends on Daas, etc. And sometimes, when the Sitra Achara suckles from the mercy, etc., then mercy is diminished among us, etc., and cruelty results, etc. And through this, Daas is blemished, etc. And then the Sitra Achara suckles in the aspect of “and the serpent was cunning” (B’raishis 3:1). And from this comes, G-d forbid, the lust of adultery, etc. For there are three mochin [brains/intellects] that are the aspect of three partitions spread before this lust, etc. And they are the aspect of the three t’fillos, etc. And when Daas is blemished through the blemish of mercy as above, then the prayer is in the aspect of din, and the Sitra Achara swallows it, G-d forbid. And then one needs a great Baal Koach who will pray a prayer in the aspect of din like Pinchas, etc. — so that the prayer will stand in the gullet of the Sitra Achara when it wants to swallow this prayer, and then it must vomit everything, etc. — even its essential vitality, which is the aspect of gairim [converts], in the aspect of “the wealth he swallowed he shall vomit from his belly” (Iyov 20:15), etc.

24 וַיֶּפֶר אֶת-עַמּוֹ מְאֹד וַיַּעֲצִמֵהוּ מִצָּרָיו And this is “VaY’fallail” (T’hillim 106:30) [“and he prayed” — regarding Pinchas], etc. And this is “You shattered the sea with Your might” (T’hillim 74:13), etc. And this is the aspect of the Splitting of the Sea and the war of Amalek, through which “Yisro heard” (Sh’mos 18:1) and converted, etc.

Va-yefehr es amoa mi-oad va-yaatzeemaihoo meetzuruv. And this is the aspect of “thunders, clouds that pour water,” etc. — the aspect of the revelation of His glory, blessed be He. And through the kavod, prophecy is drawn. And through this, the m’dameh [imaginative faculty] is refined and one merits the faith of the creation of the world (emunos chiddush ha’olam), which is the aspect of the Hay of “HaShishi” (B’raishis 1:31), etc. For the essential faith of the creation of the world was revealed through the Giving of the Torah, which is the aspect of all the levels of prophecy, etc. And through this faith, there will be the renewal of the world. And the renewal of the world will be in the aspect of Eretz Yisrael, in the aspect of hashgachah and wonders not according to the way of nature.

He made His people very fruitful, more numerous than their foes.

And through this, a new song will be aroused — a song of wonders, which is the aspect of a simple, double, triple, quadruple song, etc. — that equals chesed, which is the aspect of the song that will be played on 72 strings (called s’trinus), corresponding to the numerical value of chesed, in the aspect of “the world is built with chesed” (T’hillim 89:3), etc. And this is the voice of the worthy rebuker (mochiach), through which specifically one can rebuke — for one arouses a good fragrance, etc., in the aspect of “my spikenard gave forth its fragrance” (Shir HaShirim 1:12), etc. For through this voice, all the fragrances of Gan Aiden grow, for this voice waters the Garden in the aspect of “and a river goes out from Aiden to water the Garden” (B’raishis 2:10), etc. (See there all of this well.)

25 הָפַךְ לִבָּם לִשְׂנֹא עַמּוֹ לְהִתְנַכֵּל בַּעֲבָדָיו And all the Yomim Tovim are a remembrance of the Exodus from Mitzrayim. And the essential Exodus from Mitzrayim was through the prayer of the Baal Koach in the aspect of din described above — which is the aspect of VaY’fallail, the aspect of “and cast [it] before Pharaoh; it shall become a serpent” (Sh’mos 7:9) — [the initials of whose Hebrew words spell VaY’fallail] — the aspect of “You shattered the sea with Your might,” etc. Through this was the Exodus from Mitzrayim and the Splitting of the Sea, through which all the R’galim were sanctified, for they are all a remembrance of the Exodus from Mitzrayim.

Hufach leebum leesnoa amoa liheesnakail baavuduv. And therefore all the Yomim Tovim are forbidden in the performance of labor. For all the 39 labors have the serpent’s filth clinging to them, in the aspect of “and the serpent was cunning” described above — through which was decreed “by the sweat of your brow shall you eat bread” (B’raishis 3:19), which is the aspect of all the exertions of all the affairs for the sake of livelihood, all of which are included in the 39 labors. And the essential filth of the serpent, the aspect of “and the serpent was cunning” above — which is the aspect of the 39 labors — is principally drawn through the above-mentioned aspect: through the Sitra Achara suckling from the mercy and drawing the mercy to itself. This is the aspect of “even the tanin draws out the breast and nurses its young” (Aichah 4:3), etc. As explained there in the above Torah. Namely: the essential mercy of the Sitra Achara is to draw upon a person the burdens and worries of this world — to toil in affairs and labors for the sake of livelihood, which is the aspect of the 39 labors. And the Sitra Achara and all those people who follow after it entice the person and attribute everything to mercy — as though they have great mercy upon him. And they say to him: “What are you thinking? You need to live! You need to support yourself and your wife and your children! You need to have mercy on yourself and on them, to seek livelihood!” And through this, they bring him to remove the yoke of Torah from himself and draw upon himself the yoke of worldly affairs, which are the totality of the 39 labors and the toiling for livelihood — and nothing shall he carry away for his labor. It emerges that the essential enticement of the Sitra Achara to remove the yoke of Torah and engage in the exertions of this world — which are the aspect of the 39 labors — is through the mercy of the Sitra Achara: through their suckling from the mercy of holiness and inverting the true mercy into their mercy, which is in truth not mercy at all. For in truth, the essential mercy is the true mercy: to have mercy upon a person to bring him to the eternal purpose. For in this world there is no purpose at all, for it is a passing shadow, full of sorrows and anger and pains, and there is no person who has this world, as it is written: “All his days are anger and pains” (Koheles 2:23), etc. And it is written: “Man is born to toil, short of days and full of agitation” (Iyov 14:1), etc. And as is understood by anyone with a bit of Daas, the great, bitter bitterness of the affairs of this world — especially the anxieties of money and livelihood. And as is explained among us in many true conversations regarding this. Therefore, in truth, certainly the above-mentioned mercy of the masses — which is the mercy of the Sitra Achara — is not mercy at all. For the essential mercy is to speak upon the heart that one should engage only in Torah. And Hashem, blessed be He, will certainly provide for him through a simple means, as it is said: “Make your Torah fixed and your work incidental,” etc. And as our Sages of blessed memory said: “The earlier generations who made their Torah fixed, etc. — both this and this were fulfilled in their hands,” etc. And as it is written: “This generation, see the word of Hashem” (Yirmiya 2:31). And our Sages expounded that Yirmiya said to them: “See by what your forefathers were sustained,” etc. It emerges that the essential 39 labors — which are the aspect of the filth of the serpent — are drawn from the aspect of the mercy of the Sitra Achara, which is the aspect of “and the serpent was cunning,” etc. This is the aspect of the exile of Mitzrayim, where they embittered their lives with hard labor, etc. — which is the aspect of the bitterness of the servitude of livelihood affairs and the 39 labors. And to leave this — which is the aspect of the Exodus from Mitzrayim — is through the above-mentioned Baal Koach who prays the prayer in the aspect of din, which is the aspect of “and cast [it] before Pharaoh,” etc. Through this was the Exodus from Mitzrayim. And therefore, the R’galim were sanctified, being forbidden in the performance of labor. For the Tzaddikim, mighty ones of power, the above-mentioned Ba’alay Koach who can pray as above, subdue the Sitra Achara and extract from it all the Daas and the mercy, etc. — until one merits the Exodus from Mitzrayim. And then all the 39 labors are nullified, for they are the aspect of the mercy of the Sitra Achara. And therefore, the Yomim Tovim — which are a remembrance of the Exodus from Mitzrayim — are forbidden in the performance of labor. For then all the 39 labors are nullified — for then it is the aspect of the Exodus from Mitzrayim, through the great power of the above-mentioned Ba’alay Koach, through which the mercy of the Sitra Achara is nullified, and the suckling of the aspect of “and the serpent was cunning” is nullified — through which all the 39 labors are nullified, for they are the aspect of “by the sweat of your brow,” etc., as above. And this is the aspect of the great joy of Yom Tov. For through the above prayer of the Baal Koach, all the above-mentioned aspects are drawn — which are the revelation of the kavod, through which the flow of prophecy is drawn, etc. — until one merits the aspect of the voice of the song that will be aroused in the future — which is the voice that waters the Garden, in the aspect of “and a river goes out from Aiden to water the Garden,” etc. — through which voice one can rebuke, etc. And from there, from this great voice of the song, all the joys are drawn. For this song includes all ten kinds of melody, as explained there — from which come all the joys of all the worlds, in the aspect of “upon the ten-stringed instrument and upon the harp, for You have made me rejoice, Hashem, through Your work” (T’hillim 92:4-5), etc. (As explained elsewhere.) And from there is the great joy of Yom Tov. For on Yom Tov one must draw upon oneself a great joy from the aspect of this voice of the song, whose illumination is drawn on Yom Tov. For all the Yomim Tovim come through the Exodus from Mitzrayim, which was through the prayer of the Baal Koach, through which this voice of the song is drawn, as above. And through this itself, all the labors are nullified on Yom Tov. For when this voice of the song is aroused, all the labors are nullified — for this voice is the aspect of “a river goes out from Aiden to water the Garden,” which is the aspect of Oneg Shabbas. For Aiden, Nahar, Gan are the initials of O’Ne’G, as brought in the holy Zohar. For then it will be “a day that is entirely Shabbas,” when all the labors are completely nullified. Only, because on Yom Tov one needs to draw this voice of the song through the above prayer of the Baal Koach, therefore it has some permitted labors, which are the labors of ochel nefesh [food preparation]. For on Shabbas, the river that goes out from Aiden, etc. — which is the aspect of the above voice — is drawn of itself, for Shabbas is “established and standing” (k’vi’ah v’kayma). And then is the essential mercy and Daas (as explained in siman 149 on the saying of our Sages: “She is able to have mercy”). For then the filth of the serpent is nullified of itself through the essential holiness of the day, which is holy from the six days of creation. And therefore, then there is a complete nullification of labors. But Yom Tov, which falls on weekdays where there are bairurim [refinements] and one needs the performance of labor — the essential holiness of Yom Tov is through the above Baal Koach who wages a great war with the Sitra Achara through the prayer in the aspect of din described above, until it vomits all the holinesses, etc. — until one merits the above voice of the song, which is the aspect of the river that goes out from Aiden, etc. — which is the aspect of the holiness of Shabbas, from which Yisrael receives to sanctify the Yomim Tovim. And because the holiness of Yom Tov is drawn through the above war — through the great power of the above Tzaddikim, Ba’alay Koach — therefore it has some permitted labors, which are the aspect of is’arusa dil’sata [arousal from below], because the essential holiness of Yom Tov is drawn through is’arusa dil’sata — through the above Tzaddikim, Ba’alay Koach. For Yom Tov — “Yisrael are the ones who sanctify them,” as our Sages of blessed memory said. And therefore, all the holiness of Yom Tov depends on the Tzaddikim, to whom was given the authority to intercalate years and establish months upon which all the festivals depend. (And as brought in siman 133 on the verse: “When I take the appointed time” (T’hillim 75:3).) For all the essential holiness of Yom Tov is drawn through the prayer in the aspect of din described above, which is drawn through the Tzaddikim, Ba’alay Koach described above. And because of this, it still has some permitted labors, as above. And therefore, the permitted labors on Yom Tov are the labor of ochel nefesh. For the essential battle above of the Tzaddikim through the above prayer, until they draw the above voice — the essential [purpose] is for the sake of the rectification of ochel nefesh: to make the sustenance of the soul prevail over the sustenance of the body (m’zona d’nafsha v’nishmasa over m’zona d’gufa), as explained there. And on Shabbas, all this is accomplished automatically through the essential holiness of the day that is established and standing, as above. But on Yom Tov, where one needs to draw this through is’arusa dil’sata through the prayer in the aspect of din described above — therefore, even though all the labors are nullified on it (because the Sitra Achara has already been greatly subdued and vomited all the holinesses, etc., until the river etc. began to shine and be drawn — which is the above voice) — nevertheless, when one comes to eat the Yom Tov meal, one still needs some arousal from below in order to make the sustenance of the soul prevail over the sustenance of the body. And therefore it has the labor of ochel nefesh specifically — for one needs labor for the sake of rectifying the eating, which is the completion of all the above tikkunim: namely, to make the sustenance of the soul prevail over the sustenance of the body, as above. And this is the aspect of why it is called “the labor of ochel nefesh,” as it is written: “that which shall be eaten by every soul” (Sh’mos 12:16), etc. “Ochel nefesh” specifically — namely, that the food should be in the aspect of “food of the soul” — the sustenance of the soul subduing the sustenance of the body. For this, one still needs some is’arusa dil’sata, as above. And this is the aspect of Chol HaMoed. For because this matter is a great war (as understood there in the above Torah), and one needs for this a great Baal Koach who can pray the above prayer until he subdues the Sitra Achara that it vomit all the holinesses, etc. — therefore, at the time of the Exodus from Mitzrayim, even though through the great power of Moshe and Aharon they subdued the Sitra Achara — which is Pharaoh and Mitzrayim — nevertheless, immediately afterward they returned and were aroused and wanted to provoke them. For such is the way of the Sitra Achara: even though one subdues it greatly, nevertheless, each time it returns and is aroused. For it is known that it is impossible to subdue and nullify the Sitra Achara completely, for it is a necessity of the world. Therefore, even though Moshe and Aharon subdued it then greatly, until Yisrael left Mitzrayim — which was drawn through the above prayer, through which it vomited all the holinesses in the aspect of “the wealth he swallowed he shall vomit,” etc., as above — and also expelled its essential vitality, which are the gairim, the aspect of the Eirev Rav who converted then — nevertheless, it was still not completely nullified, and certainly some vitality still remained in it. Therefore, immediately when Yisrael left Mitzrayim, they returned and were aroused and said: “What is this that we have done, that we sent away Yisrael?!” (Sh’mos 14:5). And they returned and pursued them with a great army. And the essential power of the Sitra Achara to return and be aroused is through the aspect of the k’lipas Amalek, which is the beginning and the totality of the Sitra Achara, in the aspect of “the first of the nations is Amalek” (Bamidbar 24:20) — which is the essential filth of the serpent, as is known. And therefore it is brought in the Midrash on the verse “And it was told to the king of Mitzrayim that the people had fled” (Sh’mos 14:5) — that the one who told was Amalek. For he is the principal one who prevailed against Yisrael, and enticed and aroused Pharaoh and Mitzrayim to return and pursue Yisrael — after they had just been subdued so greatly and were compelled to let them leave. And therefore our Sages of blessed memory truly said regarding Pharaoh that about him was said: “Like a dog that returns to its vomit” (Mishlei 26:11), etc. “Like a dog that returns to its vomit” specifically — for his subjugation was in the aspect of “the wealth he swallowed he shall vomit,” as above. And now he returned to his vomit and wanted to return and prevail after he had already been compelled to vomit everything, as above. And when Pharaoh returned upon them, Yisrael were in great distress, and Moshe was compelled to return and arouse the power of the above prayer, through which was the Splitting of the Sea, in the aspect of “You shattered the sea with Your might,” etc. As is written there, that this was on the seventh day of Pesach, when was the final downfall of Mitzrayim. Therefore, the days between the first day of Yom Tov and the last day are Chol HaMoed — where most of the labors are nullified and only the labors of davar ha’avaid are permitted. For the Sitra Achara has already been greatly subdued through the above prayer, until Yisrael have already left Mitzrayim and the voice of the above song has been heard — through which the first day of Yom Tov is sanctified, in the aspect of “the song shall be for you like the night when the festival is sanctified” (Yeshaya 30:29) — for the essential sanctification of the holy festival was through the above song. But because the Sitra Achara wanted to return and be aroused and pursue them — until they were compelled to return and fight them through the above prayer — therefore there are still some labors on it, and they are the labors of davar ha’avaid. For the essential power of the Sitra Achara then was through the prevailing of k’lipas Amalek, as above. And the essential k’lipas Amalek prevails over the aspect of lost things (d’varim ha’avudim) — which are the souls that fell into the depths of the Sitra Achara, who are in the aspect of “lost,” G-d forbid — regarding whom it is said: “And the lost ones shall come” (Yeshaya 27:13), etc. For Amalek prevails and pursues always after the lost ones. For he pursues the camp of Dan, who gathered all the camps of holiness and found all the lost things and returned them to Yisrael, as our Sages of blessed memory said. And Amalek prevailed against them regarding this and pursued the camp of Dan, for he provokes regarding the above lost ones. And because all the pursuit of Pharaoh who returned and was aroused after Yisrael was through k’lipas Amalek, who pursues the above lost ones — from which he returns and receives the power of the holy vitality that still remains in the aspect of the above lost souls — for behold, the Sitra Achara has already been greatly subdued and expelled and vomited all the holinesses; only its essential power is through the aspect of the above lost ones who still remain with it, even though it also expelled its essential vitality, which are the gairim, as above. But the aspect of the lost ones still remain with it, and from there is all its power to return and be aroused — until one must return and fight them through the above prayer, through which was the Splitting of the Sea in the aspect of “You shattered the sea with Your might,” etc. Therefore, on Chol HaMoed, the labor of davar ha’avaid specifically is permitted. For according to the hold of the Sitra Achara — and one must still fight them — so are the labors permitted. Therefore, on Chol HaMoed, when the essential battle is for the sake of the lost things, therefore it has the labor of davar ha’avaid specifically, as above. And this is the aspect of Chol HaMoed Sukkos. But Shavuos has no Chol HaMoed. For on Shavuos was the receiving of the Torah, which is the essential tikkun. For then all the ten levels of prophecy were drawn in completeness, through which is the essential refining of the m’dameh, which is the essential rectification of faith — through which one merits the above song, which is the essential tikkun. And therefore, it was truly fitting then that the tikkun of all the worlds should be completed in its entirety. And as our Sages of blessed memory said: “Yisrael who stood at Har Sinai — their filth ceased.” And they said: “Do not read ‘charus’ [engraved] but ‘chairus’ [freedom]” — freedom from the Angel of Death and from the subjugation of kingdoms. And because then, on Shavuos, at the time of the receiving of the Torah, the filth of Yisrael ceased, therefore it has no Chol HaMoed. And it is only one day, like Shabbas — which is the aspect of the completion of the tikkun in its entirety, which was “one day for Hashem,” the aspect of “a day that is entirely Shabbas.” For the giving of the Torah was in a manner that the Sitra Achara would have no power to be aroused again — for their filth had ceased, as above. And as it is written: “I said: you are gods” (T’hillim 82:6), etc. — as our Sages expounded on this verse, etc., as above. But nevertheless, the Baal Davar was cunning and devised for itself a scheme to do harm — through the Eirev Rav, who are the gairim that Moshe extracted through his great power from the essence of the Sitra Achara, in the aspect of “from his belly G-d shall expel it,” as above. For they are the ones who made the Golden Calf and caused Yisrael to sin, as our Sages of blessed memory said. For the Eirev Rav are the sorcerers and diviners, who are the essential filth of the serpent — who stand against the upright ones of Yisrael who draw close to the true Tzaddikim, who are in the aspect of Moshe and who have the aspect of the spirit of prophecy, through which their m’dameh is refined and their holy faith is purified — which is the aspect of being refined from the filth of the serpent (as explained there in the above Torah). But those who are from the side of the Eirev Rav prevail with heresies and false beliefs that are drawn from the aspect of false prophets — who are the aspect of false leaders, who are the aspect of sorcerers and diviners who sometimes perform certain wonders through their divinations. And they provoked Yisrael until they misled them into the sin of the Calf. For from the aspect of the Eirev Rav, certainly the filth did not cease — only from Yisrael alone. On the contrary, from the jealousy of the Baal Davar against Yisrael — seeing that their filth had ceased and was almost completely finished — he provoked through the Eirev Rav and aroused their polluted filth even more, until they completely denied — until they enticed even Yisrael. For it is already explained elsewhere that a human being with free will has great power to entice and lead astray and cause a person to sin — more than the Baal Davar itself. And therefore, even though the Baal Davar did not then have power over Yisrael to cause them to sin — for their filth had ceased — nevertheless, through the Eirev Rav, who are human beings with free will, they caused them a great sin. Through this they caused the destruction of the first Bais HaMikdash and the destruction of the second, as our Sages of blessed memory said. And the essential tikkun was drawn through the last forty days — from Elul until Yom Kippur — when Hashem, blessed be He, was reconciled to Yisrael, as our Sages of blessed memory said. And the essential tikkun is completed in the holy month of Tishray, which is Yerach HaAisanim [the month of the mighty ones] — when they return and draw all the above tikkunim in a wondrous manner, so that the tikkun will be completed in its entirety. Even though it prevails to ruin things each time — for in Tishray they return and draw the prayer in the aspect of din through the Ba’alay Koach (as explained in the above Torah) — and then this prayer is in wondrous completeness, for all Yisrael are aroused then and cry out and roar to Hashem, blessed be He, in a very great and strong voice. And as is brought in the holy Zohar: “And then, from the midst of voices and roars,” etc. And through this, the Tzaddik, the Baal Koach, has even greater power to draw the tikkun more completely through the above prayer. For the essential power of the Tzaddik is through Yisrael, as is known. And also, then on Rosh HaShanah, they pray the above prayer in its proper time and season. For Rosh HaShanah is the day on which Adam was created and sinned then with the Tree of Knowledge — which was drawn through “and the serpent was cunning” — through which the filth was drawn and all the prevailing of the Sitra Achara. The essential tikkun is through the voice that waters the Garden, which is drawn through the prayer of the above Baal Koach — whose essence is on Rosh HaShanah, which is the day of judgment, the day on which he was created and sinned. And therefore, then is the essential gathering to the true Tzaddikim. And then, through the great power of the Tzaddikim, they extract from the Sitra Achara all the holy sparks that it swallowed from the beginning of the sin of Adam, because on that very day was his failure — and on that very day, Hashem, blessed be He, began to engage in his tikkun, through the aspect of “I heard Your voice in the Garden and I was afraid” (B’raishis 3:10) — which is the aspect of the above voice. Only, the completion of the tikkun requires engagement in every generation through the Tzaddikim and the upright of Yisrael who attach themselves to them. And as explained in the Kavanos of the Ari, of blessed memory, that one must engage in this tikkun every single year from Rosh HaShanah until Sh’mini Atzeres and Simchas Torah. And therefore, they return and arouse the merit of the Giving of the Torah on Rosh HaShanah — for they say then “You were revealed,” etc. — and they blow the shofar, which is the aspect of the shofar voice of the Giving of the Torah. For now the Tzaddikim return and draw the aspect of the prayer in the aspect of din described above in even greater completeness, and they return and draw the aspect of all the levels of prophecy — which is the aspect of the Giving of the Torah in even greater completeness — through which is the essential refining of the m’dameh from the filth of the serpent, which is the refining of emunah from heresies and false beliefs. And then they begin to draw the voice of the above melody in wondrous completeness. And this is the aspect of the ten shofar blasts, ten Malchuyos, etc. — all of which correspond to the ten kinds of melody from which the above melody is comprised (and as understood in Tikkunay Zohar; see there). And this is the aspect of the Ten Days of T’shuvah from Rosh HaShanah until Yom Kippur, which also correspond to the ten levels of prophecy that are drawn then from Rosh HaShanah until Yom Kippur — when is the receiving of the Torah, for it is the day on which the Second Tablets were given — through which one merits the above ten kinds of melody. And then, on Yom Kippur, the clouds are consumed — which are the sins that were drawn from the filth of the serpent — for then is the forgiveness of sins, in the aspect of “I have wiped away like a thick cloud your transgressions, and like a cloud your sins” (Yeshaya 44:22), etc. And therefore, after Yom Kippur one merits Sukkos, which are the aspect of the holy Clouds of Glory, in the aspect of “and the glory of Hashem appeared in the cloud” (Sh’mos 16:10). For the [evil] clouds above — which were all kinds of darkness that darkened the light of holiness and prevented from praying, in the aspect of “You have covered Yourself with a cloud so that prayer cannot pass through” (Aichah 3:44), etc. — are transformed and become Sukkos, which is the aspect of the Clouds of Glory, the aspect of “and the glory of Hashem appeared in the cloud.” These Clouds of Glory guard and protect us so that the spirit of prophecy that is drawn from the kavod should no longer be ruined — as explained there, that it should not be ruined through the Eirev Rav who are from the side of Amalek. For the Sukkos — which are the Clouds of Glory — protect us. For the Clouds of Glory subdue k’lipas Amalek, as is brought in the holy Zohar on the verse “And the Canaanite, the king of Arad, heard” (Bamidbar 21:1) — which is Amalek, who has dominion only when the Clouds of Glory are removed, G-d forbid. But on Sukkos, the Clouds of Glory protect us from k’lipas Amalek, which is the essential filth of the serpent, the aspect of the Eirev Rav. And then one merits to complete the drawing of the spirit of prophecy, which is the completing of the Torah that we are engaged in completing then at the end of Sukkos. And the essential [purpose] is to draw the aspect of the above voice, which is the above melody, from which come all the joys. And therefore, then is z’man simchosainu [the time of our joy]. And everything is in order to merit the above voice of the worthy rebuker who can, through his rebuke, transform sins into merits, in the aspect of “my spikenard gave forth its fragrance,” as above. And therefore, on Sukkos they engage in Sefer Eileh HaD’varim [the Book of D’varim], which they complete on Hoshana Rabbah. For Eileh HaD’varim is the aspect of the rebuke of Moshe, who merited the above voice — therefore he was able to rebuke Yisrael. And therefore the book begins with rebuke, as it is written: “Eileh HaD’varim” — which are words of rebuke, and he recalled all their sins — “in the wilderness, in the plain,” as Rashi explained there. And the book concludes with blessing — which is “V’Zos HaB’rachah” — where he praised and blessed all Yisrael. For he merited the above voice, through which the rebuke is in the aspect of chesed that is transformed to good and to blessing. And in this we are engaged on Sukkos — in the completion of the tikkun of Rosh HaShanah and Yom Kippur, which is the completion of the tikkun of all the Three R’galim that began on Pesach, which is the Exodus from Mitzrayim. It was fitting that the tikkun should be completed on Shavuos, which is the receiving of the Torah. And because the Eirev Rav ruined it, Moshe labored until he returned and drew the tikkun in even greater completeness in the last forty days — and the essential [completion] is in Tishray, as above, and the culmination is on Sukkos, as above. And the essential tikkun is that one needs to draw all the above tikkunim until one merits the above voice of the worthy rebuker who can rebuke Yisrael and arouse a good fragrance through his rebuke. And this is what is drawn on Sukkos, when they engage in Sefer Eileh HaD’varim, as above. For the great Tzaddik, even though through the greatness of his power in praying the above prayer he extracts from the Sitra Achara all the holinesses that it swallowed — until gairim are even made, as above — nevertheless, certainly these gairim and ba’alay t’shuvah that he extracts from the Sitra Achara that swallowed them initially, certainly still need a great tikkun after they come out from there. For certainly, one who has been between its teeth — even when one extracts him from there, he needs many remedies and tikkunim. Therefore, the essential tikkun is through the voice of rebuke described above, which rebukes them with the above voice — through which it returns them to the good and rectifies them. And from this comes that which many draw close to the true Tzaddikim and then fall back again, the Merciful One protect us. For their drawing close was from outside, from the place where they were swallowed, etc. This is the aspect that through the great power of the Tzaddik, through his above prayers, he extracted them from the swallowing of the Sitra Achara, in the aspect of “Were it not for Hashem... then they would have swallowed us alive” (T’hillim 124:1-3), etc. And as Dovid HaMelech, peace be upon him, requested: “Let them not say: we have swallowed him” (T’hillim 35:25). And as it is written: “They opened their mouth against us, said: we have swallowed” (Aichah 2:16). And so Dovid HaMelech cried out further: “Let not the deep swallow me” (T’hillim 69:16), etc. And when the Tzaddik, through the greatness of his power, extracts them — those that he extracts from the swallowing of the Sitra Achara, from between the teeth of the Samech Mem — certainly they still need tikkunim and healing of the soul, very very much. Therefore, they specifically need to incline their ear and heart well to hear the voice of rebuke of the true Tzaddik who merited the above voice. And one who does not wish to incline his ear to the holy voice — he falls back, G-d forbid. For the Sitra Achara follows after him constantly, to return and swallow him, G-d forbid, as above. And therefore, now, even though it is the completion of the tikkun of all the above tikkunim, nevertheless it is impossible now to draw the tikkun in one time, in the aspect of “you cannot consume them quickly” (D’varim 7:22), etc. And therefore there is Chol HaMoed on Sukkos between the first day and the last day. For even though on the first day of Sukkos all the chasadim are drawn — which are drawn from the gathering of chasadim drawn through the refining of emunah, accomplished through the aspect of receiving the Torah, which is the drawing of the spirit of prophecy drawn on Yom Kippur when we received the Second Tablets, as above — in the aspect of “to tell in the morning Your chesed” (T’hillim 92:3), etc. — through which is the renewal of the world, through which the voice of the above melody is aroused, from which come all the joys. And therefore, then is truly z’man simchosainu. And also then, Hashem, blessed be He, had compassion upon us and commanded us to take the four holy species, which are the aspect of manay k’rava [weapons of war] — to show that we have in our hand the power of the staff of might, which is the aspect of the prayer in the aspect of din of the Baal Koach, through which is the essential victory of the war, as above. (And see all of this elsewhere.) Nevertheless, we still know that the tikkun has not been completed in its entirety, for it is impossible to rectify in one time. And therefore, one must necessarily pause after one day, and then is Chol HaMoed, which is holy in part — and is not as holy as Yom Tov — in which one is engaged in rectifying lost things, as on Pesach, as above. For this is the essential tikkun: through knowing that it is impossible to rectify in one time. For one needs to draw the above voice of rebuke to rebuke those who came out from the Sitra Achara and have not yet been rectified, as above. And certainly when one needs to rebuke them, certainly one still needs to engage and deal with them a great deal. And many there are who fell back, as above, and one needs to return and engage in tikkunim through wondrous means. And this is the aspect of Chol HaMoed Sukkos, which has the labor of davar ha’avaid for the sake of the above lost ones. For just as at first, on Pesach, there was Chol HaMoed because Pharaoh prevailed after the first day and pursued Yisrael, as above — so too now, on Sukkos, which is the completion of the tikkun, one must not snatch to rectify everything in one time, for this is impossible, as above — as we saw the great ruination that occurred after Shavuos, after the Giving of the Torah. Therefore, one now needs to draw the tikkun through wondrous means: to begin on the first day and pause to make Chol HaMoed for the sake of the above lost things — until Hoshana Rabbah, when we engage with the arvay nachal [willows of the brook] to rectify the aspect of the sinners of Yisrael. And then they engage in Mishneh Torah [the Book of D’varim], which is the aspect of the above voice of rebuke. And then they complete the entire Book of T’hillim, which comprises all the ten kinds of melody — which are the aspect of the above voice of the melody. And then afterward, they make Simchas Torah and complete the Torah. For then is the essential completion of the tikkun that is drawn through the receiving of the Torah, which is the aspect of the spirit of prophecy, through which the faith of the creation of the world is revealed — which is the essential [purpose]. And therefore, the joy then is very great, for all the joys are drawn from there, and now the joy is drawn from there in wondrous completeness — because they then complete the Torah, through which is the essential drawing of the above melody, as above. And therefore they conclude and immediately begin the Torah again. In this we reveal that after all these [tikkunim], one still needs to begin each time to engage in our tikkun. For it is impossible to complete the tikkun in one year (as is written in the writings of the Ari, of blessed memory). Rather, each year one refines and rectifies a number of sparks. And even those that are rectified need to be rectified over many days from Rosh HaShanah until Sh’mini Atzeres through wondrous means, and it is impossible to snatch in one time. But after all this, one still needs to engage in this tikkun every single year. And therefore they begin the Torah immediately — for they show that as soon as any tikkun is completed, one needs immediately to return and begin again. For this is the essential tikkun: to begin each time, until through the great power of the true Tzaddikim we shall merit to complete all the tikkunim in their entirety, and the Redeemer shall come to Tziyon speedily in our days, Amain. And this is the aspect of Chanukah and Purim in general. For Chanukah and Purim are in a single category: they are very holy days in the actual weekdays, where all the labors are performed. And yet they are sanctified with awesome mitzvos such as these — the lighting of the Chanukah candle and Hallel on Chanukah, and the reading of the M’gillah on Purim, etc. For this is the essential innovation and wonder about them, and through this is our essential survival in this long, bitter exile — in the general exile of Yisrael that is greatly prolonged, and in particular the bitter exile of the soul that prevails so greatly upon each and every person, as each person knows in his own soul, until the strength to bear it has almost failed. And many have sunk because of this, the Merciful One protect us — were it not that Hashem was on our side, Who prepared for us holy remedies such as these for our grievous wounds — which are the Torah and the mitzvos, and especially the holy days and seasons, which are Shabbas and Yom Tov. And He added for us in His mercy, after the destruction of the first Bais HaMikdash, two holy festival days — which are Chanukah and Purim — and sends us in every generation awesome Tzaddikim such as these, who through the greatness of their power and their immense might and their awesome perception, they illuminate within us and draw upon us all these holy remedies, in order to sustain us as on this day. For the essential filth of the serpent, from which come all the sins and blemishes, the Merciful One protect us, clings most to the 39 labors, which are the totality of all the affairs that one does for the sake of livelihood — from which come all the lusts that embitter a person’s days — drawn from the aspect of the mercy of the Sitra Achara, the aspect of “and the serpent was cunning,” as above. And this is the aspect of the exile of Mitzrayim — namely, the exile of the Sitra Achara that seizes the souls of Yisrael in the bitter exile of the lust for money and the anxiety of livelihood, which is the aspect of “and they embittered their lives with hard labor, with mortar and with bricks and with all labor in the field” (Sh’mos 1:14). All of which is fulfilled in those who are sunk in the lust for money and toil with all kinds of exertions and embitter their lives with all kinds of bitterness for the sake of pursuing this world, and forget Hashem, blessed be He — that the essential livelihood is through Him — and one needs only a small amount of business for the sake of livelihood, as our Sages of blessed memory said: “Minimize your business and engage in Torah.” And not to spend and embitter all one’s days on this — and nothing shall he carry away for his labor. For in truth, the essential livelihood is through bitachon [trust in Hashem] alone. Only, one needs some small business, as our Sages of blessed memory said: “Is it possible that one should sit idle? The Torah says: ‘And He will bless you in all that you do.’” It emerges that one needs only to do some small business so that one should not be sitting completely idle, and Hashem, blessed be He, will bless him through this, as it is written: “And He will bless you in all that you do” (D’varim 15:18). “In all that you do” specifically — namely, in whatever small business one does, Hashem will bless him and make him successful and sustain him according to what he needs for his eternal good, which is the essential thing. And even this small business is only for one who does not wish that his Torah should be his profession. But one whose soul desires the Torah and wants only to engage in Torah and not to do any business — certainly, fortunate is he! And Hashem, blessed be He, will help him that his livelihood and sustenance will be done through others. But from the great prevailing of the Sitra Achara, they embitter a person’s life with hard labors and enormous exertions for all who follow after them — this is the aspect of the exile of Mitzrayim, the aspect of “and they embittered their lives,” etc., as above. And the essential subjugation of the Sitra Achara is through the above Baal Koach, through the staff of might that stands at the throat of the Sitra Achara and the Baal Davar until it gives vomitings, etc., as above — which is the aspect of VaY’fallail, the initials of “and cast before Pharaoh; it shall become a serpent” — through which was the Exodus from Mitzrayim, through which all the Yomim Tovim were sanctified, being forbidden in all the labors — through which the filth of the serpent that clings to them is repelled, as above. And the summary: the essential survival is through Shabbas, which protected Adam from the filth of the serpent, and when all the labors are completely nullified. But one needs to draw the holiness of Shabbas to the six weekdays, to repel the filth of the serpent from the weekdays. And this is the essential war and refinement in the weekdays, and everything is through the power of the above Baal Koach. And when Moshe merited to win this war in the aspect of VaY’fallail described above, through which he took Yisrael out from Mitzrayim, then all the Yomim Tovim were sanctified — that even from the weekdays, Yomim Tovim were made that are forbidden in labor like Shabbas, for there is no difference between Yom Tov and Shabbas except ochel nefesh alone. And through this we have the power to draw the holiness of Shabbas to the weekdays. And through the great power of Moshe who made from the weekdays a Yom Tov that is like Shabbas — but in our essential physicality, our weekdays are still far even from Yom Tov. And He added in His wonders to give us Chol HaMoed, which is holy in part, and some labors are on it. And through this one can refine even lost things, as above. But still, even the days of Chol HaMoed are actual Yomim Tovim and are forbidden in most labors and have many korbanos, etc. Therefore, they too are still far from the actual weekdays. And Hashem, blessed be He, had compassion upon us and gave us Chanukah and Purim, which are the actual weekdays and are permitted in all the labors — and yet they are sanctified with such holinesses. And through this we have the power to repel the filth of the serpent in the actual weekdays. For this is the essential tikkun: when one merits to draw the truth into people who are engaged in commerce and labors, that even they, in the midst of their business, should not forget Hashem, blessed be He, and should know and believe that livelihood is only from Him, blessed be He, through His Providence alone. And they should sanctify their commerce and labors, to do business with great faith, and to remember Hashem, blessed be He, at all times, and to set fixed times for Torah at the very least, and to increase in tzedakah. And through this is the essential subjugation and nullification of the filth of the serpent from the 39 labors — which one merits through drawing the holiness of Shabbas to the weekdays — which we merit through the great power of the Tzaddikim who can pray the prayer in the aspect of din described above, through which all the Yomim Tovim and Chol HaMoed were sanctified. Until, after the destruction, when they saw that the Sitra Achara was prevailing very, very much, and they knew that even though the second Bais HaMikdash would be built, it would not be a complete redemption, for they would be subjugated under the kings of the nations, and also it was destined to be destroyed — and the exile would be greatly prolonged in body and soul — therefore they added in their wonders and established for us two more holy festival days in the actual weekdays — which are Chanukah and Purim — which are permitted in all the labors and yet are so holy. And through this we have the power to sanctify the actual weekdays — namely, to sanctify the 39 labors themselves, which are the totality of all the affairs of commerce and all kinds of physicality and lusts of this world — that we should have the power even there to repel the filth of the serpent and to remember Hashem, blessed be He. And through this is our essential survival in this long exile. And all this is through the great power of the Tzaddikim, Ba’alay Koach described above. For whatever the Baal Davar and the Sitra Achara prevail more, they prevail more and more through the greatness of their power, and pray the above prayer with extra power and might — until they draw holiness to all who are truly far, in all the very distant places. As we see that the Chanukah candle is lit below ten t’fachim, where the Sh’chinah never descended, as our Sages of blessed memory said. But through the great power of the Tzaddikim, mighty ones of power described above, we have the power to draw supernal holiness and such great light down, down below — in order to repel the filth of the serpent in its place and at its time, as above. And this is in greater detail the lighting of the Chanukah candle, which must not be placed above ten t’fachim [hand-breadths]. For [a height of] ten t’fachim is the aspect of the Torah and the true Tzaddik, as is explained in the above Torah (see there well). And the Tzaddik is called “light,” the aspect of “the candle [nair] is a mitzvah, and the Torah is light,” and the Torah is also called “light” — the aspect of “for a candle is a mitzvah and the Torah is light.” And the Tzaddik is also called “light,” as it is written, “light is sown for the Tzaddik.” And they light the candles and illuminate the lights of the m’norah in the Bais HaMikdash, and they light the candle of Chanukah, for we merit through the great power of the Tzaddik to draw the light of the Tzaddik and the light of the Torah even in the depths of the exile — this being in every person’s home, in the places where he is, as above. And the main thing is to refine the m’dameh (as explained in the above Torah; see there), for one needs to seek very, very much for the Tzaddik of truth who has the aspect of the spirit of prophecy, in order to refine the m’dameh, in order to merit complete faith — namely, to believe in the creation of the world, etc. (see there well). And this is the main purpose of the Chanukah candle, for the main purpose of its lighting is at night, as is explained there in the above Torah. For it is the aspect of the darkness of night, which is the aspect of “sleep” — for all the confusions and the perplexities that come through the m’dameh are in the aspect of “darkness,” the aspect of “evening and confusion and the mixed-up m’dameh” — and then, at night, one needs to draw the light from the light of day to the darkness of night, which is the aspect of the lighting of the candles in the Bais HaMikdash every night, from which the light of the candle is drawn to all the world, as is known. For the main purpose of the light is in the daytime, as it is written, “on the day it was commanded,” learning from this that not by day but at night, as our Sages of blessed memory expounded. And therefore, the main purpose of the light is in the daytime, and when the night arrives, which is then the great darkness, which is the aspect of “evening and confusion and the m’dameh mixed up” — then one needs to draw the light from the light of day to also illuminate in the darkness of the night, which is the aspect of the lighting of the candles at night. And this is the aspect of the Chanukah candle, for the wicked kingdom of Yavan stood against Yisrael to make them forget Your Torah, etc. For the wicked kingdom of Yavan are precisely the wise men of Yavan, from whom come all the heresies and the heretical beliefs in the world, as is known (through Aristotle the Greek), may his name and memory be blotted out. (And as explained in the above Torah; see there.) Because they stand against the Tzaddik and the Torah — which are the aspect of the Daas, which is the main purpose of the light — which is the “light of day,” as it is written, because there is an advantage to wisdom as the advantage of light over darkness, for the main purpose of the Torah is drawn in the daytime, as it is written: “On the day it was commanded.” And therefore, the main purpose of the lighting [of the Chanukah candle] is specifically at night, for the main purpose is that one should need to illuminate in the darkness — to also illuminate in the darkness of the night, through the illumination of the Torah of the daytime, which is the aspect of the entirety of prophecy that draws the refining of the m’dameh, and all this in order to merit perfect faith, etc. This is the main purpose of the tikkun that was accomplished at the time of the death [of the armies] of the wicked, since then they precisely rebuked as above. And therefore, there the power is the aspect of the prayer as above, through which the main purpose of the voice of rebuke above is drawn, which is the voice of the melody above — through which the main purpose is to rebuke Yisrael, in the aspect of “my spikenard gave forth its fragrance.” Through which the main purpose is the tikkun that was accomplished at the time of their death precisely, for then they precisely rebuked as above. And therefore, there upon their graves, every single one can rectify himself, even the gravest damage in the bairurim [refinements], for there the main purpose of the power is in the aspect of the prayer as above — through which the main purpose of the voice of rebuke above is drawn, which is the voice of the melody above — through which the main purpose is to rebuke Yisrael in the aspect of “my spikenard gave forth its fragrance” — through which the main purpose of the tikkun is accomplished, and everything is rectified through this, as above and as above. And the lighting of the candles of the M’norah in the Bais HaMikdash is drawn from the aspect of what one needs to illuminate from the light of day to the darkness of night. And this is the main purpose of the lighting of the candles in the Bais HaMikdash every night, from which the light of the candle is drawn to the entire world, as stated above. For the main purpose of the light is the Torah, which is the totality of prophecy that is the main purpose of the Daas, which is the main purpose of the light of day — as it is written, for there is an advantage to wisdom like the advantage of the light over the darkness. And the main purpose of the Torah is drawn in the daytime, as it is written: “On the day it was commanded, learning from this that not by day but at night.” And therefore, the light is the main purpose in the daytime. And when the night arrives — which is then the great darkness, the aspect of “evening and confusion and the m’dameh mixed up,” as above — then one needs to draw the light from the light of day to the darkness of the night, which is the aspect of the lighting of the candles at night, to also illuminate at night — through the illumination of the Torah of the daytime, which is the aspect of the entirety of prophecy through which the m’dameh is refined, and all this in order to merit perfect faith. This is the main purpose needed to clarify all the matters. And this is known, that all the matters that are done for below — all of them have a root above in the holy Torah, which is the spirituality and the life and the existence of all the worlds — and it is full [of meaning]. And behold, the lighting of the candle at night — this is drawn from the aspect of what one needs to illuminate from the light of day to the darkness of night. And this is the main purpose of the lighting of the candles in the Bais HaMikdash every night, from which the light of the candle is drawn to the entire world, as stated above. For the main purpose of the light is the Torah, which is the totality of prophecy, the main purpose of Daas, which is the main purpose of the light of day, as it is written: “For there is an advantage to wisdom like the advantage of the light” (Koheles 2:13), etc. And when the night arrives, which is then the great darkness, the aspect of “evening and confusion and the mixed-up m’dameh” — then one needs to draw the light of day to also illuminate in the darkness of night, which is the aspect of the lighting of the candles at night. And this is the main purpose of the Chanukah candle, for the wicked kingdom of Yavan stood against Yisrael to make them forget the Torah, etc. For the wicked kingdom of Yavan — they are the wise men of Yavan, from whom all the heresies and heretical beliefs spread in the world, as is known, through the philosophies of Aristotle the Greek, may his name and memory be blotted out. (As explained in the above Torah; see there.) Because they stood against the Tzaddik and the Torah, which is the aspect of Daas — the main purpose of the light — which is the light of day, as written. Because in the darkness, when the person errs in himself and does not distinguish between silver and iron, etc. — which, for this reason, the darkness is called “evening,” the aspect of “mixing up” and confusing the m’dameh — then one needs to draw light to also illuminate in the darkness of night, through the illumination of the Torah of the daytime, which is the aspect of the entirety of prophecy through which the m’dameh is refined, and all this in order to merit perfect faith, etc. (as is explained there well). And this is the main purpose of the Chanukah candle that one lights below ten t’fachim. For the ten t’fachim are the aspect of the Torah and the true Tzaddik, as explained in the above Torah. And the main purpose of the tikkun is that the Tzaddik draws the light of the Torah, which is the aspect of the light, to illuminate even below — below the ten t’fachim, where the Sh’chinah never descended. For even there, the Tzaddik can illuminate and draw the holiness of the Torah and faith. And this is the aspect of the Chanukah candle that is lit below ten t’fachim, to show that even there, in the lowest place, the light of the Tzaddik can reach and illuminate. And through this, the wicked kingdom of Yavan was broken. For they wanted to darken the light of the Torah and faith through their philosophies and heresies. But through the great power of the Tzaddikim, who are the aspect of the Chashmonayim [Hasmoneans], who were Kohanay Elyon [priests of the Most High] — through their great power they prevailed and drew the light of Torah and faith even into the depths of the darkness. And they lit the candles of the M’norah again — which is the aspect of drawing the light and the Daas and the faith even in the lowest places. And through this was the essential victory, that through the Torah the subjugation of the nations is broken, as it is written: “In the beginning G-d created the heavens and the earth” (B’raishis 1:1) — in the opposite of their knowledge, which was evil. And this is the reason the Chanukah candle is called “light” and not “candle” — for the main purpose of its lighting is by night, as explained. The main purpose is that the light should overcome the darkness, the aspect of “Your faith in the nights” (T’hillim 92:3). For the m’dameh is the aspect of “night,” as explained. In the aspect of the darkness of night, which is the aspect of “sleep” — for all the confusions and the perplexities that come through the m’dameh are all in the aspect of darkness, the aspect of “evening and confusion and the m’dameh mixed up,” the aspect of the power of the m’dameh as above. And then, at night, one needs to draw the great light — to also illuminate in the darkness of the night through the illumination of the Torah of the daytime — to refine the m’dameh in order to merit perfect faith. And this is also the main purpose of the reading of the M’gillah on Purim, which corresponds to all of this. For Purim is also in the weekdays — as above regarding Chanukah. And the Chanukah candle and the reading of the M’gillah on Purim are both the aspect of pirsumay nisa [publicizing the miracle]. The Chanukah candle is literally “light” — to illuminate the light of faith through the refining of the m’dameh as above. And the reading of the M’gillah — this is the aspect of the voice. For the main purpose of the M’gillah is reading it aloud specifically, to make it heard, in the aspect of “the voice of the melody” above. For it is known that all the miracles of Purim were accomplished through Mordechai and Esther, and the essential power of their deliverance was through prayer and fasting and t’shuvah. For they cried out to Hashem, and Esther said: “Go, gather all the Jews” (Esther 4:16), etc. And through this was their deliverance. And this is the aspect of the prayer in the aspect of din of the Baal Koach described above. For Mordechai was the Tzaddik, the Baal Koach of that generation, who drew the prayer of din of the Baal Koach. For Haman the wicked — may his name be blotted out — who is the aspect of Amalek, wanted to swallow Yisrael, G-d forbid, in the aspect of “the wealth he swallowed he shall vomit,” etc. And through the prayer of Mordechai and Esther, who drew the prayer of the Baal Koach in the aspect of din, the Sitra Achara was compelled to vomit everything. And then the holy body was returned to its owners — as is hinted at in the M’gillah itself, for the entire downfall of Haman and the enemies came about through the prayer and the fasting and the crying out, which is the aspect of the prayer of the Baal Koach in the aspect of din, as above. And therefore the main mitzvah of the M’gillah is specifically the reading aloud, to make it heard by all. This is the aspect of the voice of the melody above, which is the voice that waters the Garden, through which all things are rectified — from which come all the joys. And therefore on Purim there is great joy — the joy of the banquet and gladness — for all the joys come from this voice, which is drawn through the prayer of the Baal Koach, as above. And therefore the reading of the M’gillah comes to publicize the miracle — the miracle that was accomplished through the prayer as above, through which the voice of the melody was drawn, from which come all the joys and the rectification of all things, as above and as above. And this is also the aspect of visiting the graves of the Tzaddikim, which is a great tikkun for the soul beyond measure. For the main purpose of the tikkun is through the Tzaddikim, the Ba’alay Koach, who pray the prayer in the aspect of din described above, through which all the above is drawn — until one merits the voice of the melody above, which is the voice of the worthy rebuker. And the main purpose of the Tzaddik’s power is the power of his prayer, in the aspect of the prayer of din described above — which is the aspect of the ten t’hillim chapters that are said there [at the grave], which are the aspect of the ten kinds of melody (as explained in siman 141) — which are the aspect of the voice of the melody above that will be aroused in the future, through which the main purpose is to rebuke Yisrael, in the aspect of “my spikenard gave forth its fragrance.” Through which the main purpose of the tikkun is done at the time of their death precisely, for then they precisely rebuked as above. And therefore, there upon their graves, every single one can rectify himself, even the worst damage. For there is the main purpose of the power of the prayer in the aspect of din above, through which the main purpose of the voice of rebuke above is drawn — which is the voice of the melody above — through which he rebukes Yisrael in the aspect of “my spikenard gave forth its fragrance” — through which the main purpose of the tikkun is accomplished, and everything is rectified through this, as stated above. And therefore, the death [of the Tzaddik] contaminates with a severe impurity. But the great Tzaddik — he dies upon the sanctification of Hashem’s Name, for all the days of his life he gives over his soul every single day for the sanctification of the Name, and in particular at the time of his death, when he is certainly dying for the sanctification of the Name. And the main purpose of death for the sanctification of the Name is in the aspect of the prayer in the aspect of din of the Baal Koach, which is the aspect of the ten harugay malchus [ten martyrs], for all the refinements from the k’lipos until now and until the end — it is upon their hands. (And as is explained in Hilchos Ov’day Kochavim on the matter of “he shall be killed and he shall not transgress”; see there.) In particular the death of the Tzaddikim who died in Chutz LaAretz, where all the power is in the aspect of the prayer in the aspect of din as above, for their bodies are handed over to be buried in Chutz LaAretz, where the Sitra Achara rests, and it is likened to the Sitra Achara which is the swallower of this holy body — but this holy body is a Baal Koach, great and mighty, standing against the Sitra Achara in its neck, until by force of this, it is compelled to vomit many from nearby and from afar, etc. — until the Tzaddik shall accomplish what he began, for then he does not cease from engaging in the tikkun of the prayer above until he shall accomplish, as his will — in the aspect of “I went out from the city, I shall spread out my palms” — as when he goes out from the city to the grave, then he shall spread his palms in the prayer above, until he shall accomplish what he desires. And therefore there upon his grave, every single one can rectify himself, even the worst damage in the bairurim [refinements] — for there the main purpose of the power is the aspect of the prayer above, through which the main purpose of the voice of rebuke above is drawn — which is the voice of the melody above, through which he rebukes Yisrael in the aspect of “my spikenard gave forth its fragrance” — through which the main purpose of the tikkun is accomplished, and everything is rectified through this, as above and as above. Blessed is Hashem forever, Amain and Amain.