תשעה באב ושאר תעניות ג

He led Israel out with silver and gold; none among their tribes faltered.

38 שָׂמַח מִצְרַיִם בְּצֵאתָם כִּי-נָפַל פַּחְדָּם עֲלֵיהֶם And this is the main point of the distress [tzarah] of the Churban of the Bais HaMikdash and the Galus [exile] of Yisrael from their land — it was all through the damage to emunas Chachamim [faith in the Sages], as is written. And they were mockers [mal’igim] of the malach’ay ha’Elokim [messengers of G-d] (and as Rabbainu, of blessed memory, said in Maseches Shabbas: “and from then there is for us no counsel [aitzah]”; as is written, “counsel [aitzah] has been lost from the wise [banim],” etc. And this is — counsel was lost from the wise — their wisdom was taken away — meaning, through foul smokes [ashanos s’ruchim] that confuse the wisdom — in the aspect of “their wisdom was taken away” — through this, counsel was lost from the wise, etc., as above. And about this, Dovid HaMelech cried out, “until when will I place counsels [aitzos] in my soul,” etc.) — this is stated about the four exiles [arba galyuyos], as Rashi explains there, that the main point of the distress is that one cannot place counsel [aitzah] in his soul about what he needs.

For a person needs much counsel [aitzah] in this world all the days of his life, in order to be able to save himself from that which he needs — to be saved so as not to lose both worlds, chas v’shalom. For whoever has brains [m’chin], in his holy [kodshai k’dashav] — it is fitting for him to place his heart upon his matters — what is happening with him in this world, and for what reason he came to this world — to pass through in worry and distress and suffering and anger and pains, as if the end [sof] of everything is dust and ashes, worms and maggots! And who knows how his judgment and sentence will come out on the Great and Awesome Day of Judgment — for it is great and awesome indeed, as is written: awesome and fearful is He, and who can contain it!

Sumach meetzra-yeem bitzaisum key nufal pachdum alaihem. Certainly every person needs to take stock of [l’fakei’ach] his dealings and to place counsel [aitzos] in his soul — perhaps he can save his soul. And the main thing is true counsel [aitzos amitiyos]. For the main purpose of all wisdom is counsel — for certainly this is no wisdom, to make schemes of robbery — a wondrous marvel [nifla’ah] in great wisdom. And afterward it is by itself destroyed through his hand, as one who has already committed many evils of this sort — as is explained (and as Rabbainu, of blessed memory, said: “gradually, gradually, it will be written [Sadna b’Sadnaih yaseiv]”). (And see this below in Hilchos Sukkah.) And certainly the main purpose of wisdom is — when one succeeds through the brilliance [ziv] of the wisdom — meaning, when counsel [aitzah] comes out of the wisdom that succeeds through his hand. But also when one succeeds in this world through the wisdom — still, this is not true complete counsel [aitzah sh’laimah be’emes] — for this world is entirely darkness [tzail ovayr], and the main purpose of true complete counsel is when one merits to succeed through his hand in the eternal world. And counsel of this sort — it is impossible to attain except through emunas Chachamim [faith in the Sages] and drawing close to them and studying their holy books [s’faraihem], which are full of true and deep counsel [aitzos amitiyos, aitzos amukkos]. For also in the service of Hashem itself there are how many and how many counsels [aitzos] where the person is confused in them and turns them to evil — for the Torah contains two strengths [koichos], merit, etc., not merit, etc. — as is written: “the righteous will walk in them and sinners will stumble in them.” And therefore we need to serve many true Tzaddikim and holy faithful ones [k’shairim amitiyim] in order to merit true complete counsel at every time and at every moment.

Egypt rejoiced when they left, for dread of Israel had fallen upon them.

For the main purpose of the downfall began from evil counsels [aitzos ra’os], which are the counsel of the Primordial Snake [Nachash haKadmoni], in the aspect of the counsel of the Primeval Snake, etc. And from then the nation was corrupted, and the main purpose of the tikkun began from Avraham Avinu, from whom the drawing of the Torah into the world that is called “counsel” [aitzah] began, as is written: “I have counsel [aitzah] and sound wisdom [tushiyah]” (Mishlai 8:14). In the aspect of 613 counsels [TaRYa“G aitzin], for Avraham merited that his tools [kailav] were springs [nov’os] of wisdom, as Rabbainu, of blessed memory, said. “His tools” [kailav] specifically, for kli [vessel] is “counsel,” and there the main point of the completeness of wisdom is found. When one merits through the wisdom to true counsel that will succeed through his hand — to escape the “storm-wind” [ru’ach s’arah] of this world, and to succeed through one’s hand forever. And therefore Avraham merited to be called a “counselor” [yo’aitz] to the Holy One, blessed is He, as is written: “with whom He took counsel [no’atz] and he will make him understand” (Y’shayahu 40:14), etc. And is written: “and the man of his counsel [atzaso] will make him know.” This is stated about Avraham, as Rashi explains there. And so too, all the Tzaddikim are called “counselors” [yo’atzim], as is written: “they were potters and dwellers of plantations [n’ta’im] with the King in His work.” For in them is taking counsel [nimlach] and consulting [nis’ya’aitz] in the creation [b’riyah] of worlds.

39 פָּרַשׂ עָנָן לְמָסָךְ וְאֵשׁ לְהָאִיר לָיְלָה And the main purpose of the Churban of the Bais HaMikdash and the exile of Yisrael from their land is the aspect of the damage to the counsel [p’gam ha’aitzah] that was divided into two — which came through the damage to emunas Chachamim, as above. For through this, Yisrael is driven from their land, as is explained there. And through this one cannot sweeten the dinim [judgments] through Kodesh Kodashim [the Holy of Holies], and therefore through this the Bais HaMikdash was destroyed. And therefore we are established to fast the four fasts [arba ta’aniyos] over this, in order to rectify through the fasts the damage of the foul smokes [ashanos s’ruchim], which are the excesses [mosros] of eating that rise to the brain [m’chin] through the damage to emunas Chachamim. And this is the aspect of the three calamities [sh’losh tzaros] that befell in the good [days] when the Churban of the Bais HaMikdash began, as is written: “write for yourself this very day.” And they are mentioned in the S’lichos [penitential prayers] of Yom Kippur in the good [days] in which the Torah was written in Greek [Yevanis], and the eizra hasofer [Ezra the Scribe] died, and then Samach Melech Bavel [a king of Babylon came close], etc., which is the beginning of the Churban. For all these calamities are interdependent. For the Torah was written in Greek — this is the main point of the aspect of the damage to “the writing of their hand” [k’sav yadainu], and an impairment requiring rectification so that their writing [k’sivah] — since the holy Torah itself was written in their writing. And this is the aspect of the death of Ezra the Scribe — who was the foremost scribe, whose entire endeavor was to rectify the writing of the Torah as is fitting. And therefore the distress of his death is connected to the distress of the writing of the Torah in their writing — which is the opposite of the tikkun that Ezra the Scribe worked through being occupied in being a scribe and writing in our writing as our law. And the continuation of the completeness of the writing of the books of the Torah in the world — and therefore the Churban began. For the main point of the Churban is through this — through the damage to emunas Chachamim — through which the “writing of our hand” is damaged and Yisrael are driven from Eretz Yisrael and the counsel is divided. And then there is no completeness for the Torah through damaging [pogmim] the true books [s’farim amitiyim] of our holy Torah — for through this, one cannot draw the sweetening from Kodesh Kodashim. See there and see how all this is connected with this. And this is the aspect of the division of the Sh’vatim [tribes] together with Yosef — the aspect of their exile and Churban — for Yosef is the aspect of the Tzaddik of truth. And the Sh’vatim — even though they are all holy ones [k’doshim] — even so, the Satan leaped between them and misled them with evil counsels [aitzos ra’os], as if to recognize the Yosef of the true counsel [aitzah]. For also great Tzaddikim need to guard themselves very much and to seek from Hashem, blessed be He, that He will always be blessed with them — to be saved from evil counsels [aitzos ra’os], particularly in the matter of machlokes [strife] that places the main root of the struggle between the Tzaddikim, until it was shown to them [the Sh’vatim] that they are thieves [ganavim] and deceivers [ramaim], chas v’shalom — as if all their conduct was robbery and deception, chas v’shalom — and then the Sh’vatim recognized the great damage, and how damage reaches through the Tzaddik of truth who damages through the damage of the true counsel of the Sages that are caused through this — specifically the counsel of the higher world [seichel ha’elyon] as above. And the Sh’vatim returned in t’shuvah in completeness, and then were included together, and then Moshiach will come — the aspect of the final tikkun at the end, when Moshiach comes — then the kingdom of the house of Dovid will be reunited, which was initially divided — the aspect of the tikkun of the damage to the counsel as above — and they will no longer go out to two kingdoms [malchuyos] any more. For the division of the kingdom of the house of Dovid and the division of the counsel are one aspect (as is written elsewhere). And therefore they read the Haftarah of this in Parashas VaYigash, which speaks about the unification of the kingdoms of the house of Yisrael, as is written there; and they will no longer go out to two kingdoms any more, etc. And therefore it is called Moshiach Peleh Yo’aitz [“Wondrous Counselor”]. And is written: “and upon him rests the spirit of Hashem, a spirit of wisdom and understanding, a spirit of counsel [aitzah] and might” (Y’shayahu 11:2). For the main purpose of the tikkun is the tikkun of the counsel, which is the main purpose of the completeness [sh’laimus] of the Torah, when one merits through the Tzaddik of truth to receive true counsel each and every one according to his aspect — in a way that he can save his soul from the pits of destruction [min’ai shachas] and to merit through his hands the eternal salvation [ha’hatzalah ha’nitzchis]. And therefore when the Sh’vatim together with Yosef — it was impossible for Yosef to return and to rejoin with them until they brought Binyamin [Benjamin]. For Binyamin is the main focus of the aspect of the tikkun of the counsel, the complete counsel — for it is only born in Eretz Yisrael, where the Bais HaMikdash stands — where the main focus of the counsel [aitzah] is, as above. And therefore it is called Binyamin — Ben Yamim [“son of days”], in the aspect of true counsel that is in the aspect of “the heart of a wise man [chacham] to his right [li’mino]” — the very opposite of evil counsels which are in the aspect of “the heart of a fool [k’sil] to his left [li’s’moilo]” — for the twelve [Yud-Bais] Sh’vatim are the aspect of the complete counsel [sh’laimus] of the totality of the holy counsel, which is the totality of the Torah called “counsel” as above. For the twelve Sh’vatim are the aspect of the twelve sons [Banei] of Yaakov who are all included in one stone (as brought there in the Torah, as above; see there) — meaning, this is the aspect of what is included in the stone — it was the aspect of Kodesh Kodashim [the Holy of Holies] — which is attained through emunas Chachamim — through which are composed the true books [s’farim] of the holy Torah — for all of this is the aspect of the complete counsel of the holy counsel, which is the totality of the Torah called “counsel,” as above. For the twelve Sh’vatim are the aspect of the twelve stones [avanei] of Yaakov that were all included in one stone (as brought there in the Torah, as above; see there) — that this is the aspect of what is included in the stone — it was the aspect of Kodesh Kodashim, which is attained through emunas Chachamim. And therefore Yaakov was very weary when Yosef was born, to flee with his flocks outside the Land, as is written in the Zohar HaKadosh, that he is “born from one from within another” — the aspect of the holy of the holiest [kodesh k’dashim] — the aspect of the completeness of the holy Torah on Yaakov’s behalf, as is written “and He chose Yaakov for Himself.” And therefore the completeness of the holy bed [mitah sh’laimah] is completed through Binyamin, that the necessity is to be in Eretz Yisrael where the Bais HaMikdash and Kodesh Kodashim stand — where the main focus of the tikkun of the counsel [aitzah] is, as above. And therefore when the Sh’vatim came to Mitzrayim and [Yosef] saw that they were returning in t’shuvah over their selling of him, and yet still they needed to return and rejoin with him, and then it would be finished and complete [nigmar v’nishlam] — the counsel — therefore he did not want to make himself known [l’hisvada] to them until they would bring Binyamin. And also then he added to cause them pain, in order that they would return in complete t’shuvah even more. And he would cause them pain through Binyamin specifically, so that they would feel through the truth what was impacted through the selling of Yosef the Tzaddik — which is the aspect of the damage to emunas Chachamim, which was caused through this — the damage to the counsel as above. For the main point of the “damage” reaches Binyamin, the Tzaddik of truth, who comes to the completeness of the Torah through his holy teachings [D’rashos], which are the aspect of the completeness of the Torah through the masters [ribbuyai] of the holy books of the Tzaddikim of truth — for through this, specifically, they are included in the intellect of the all-inclusive [seichel haKolail] (see there) — through which all the dinim [judgments] are sweetened throughout the world. And this is the aspect of “and it was written in the book” [v’nichsav baSeifer], as said in the war of Amalek. And this is the aspect of “and it was written in the book” — meaning, the main purpose of the subduing of Haman-Amalek is through the masters of the holy books of the Torah — through which they are included in the intellect of the All-Inclusive and as above. And this is the aspect of the fasts that are decreed over the rains [ta’aniyos she’gozrim al ha’g’shamim]. For the main point of the ceasing of rains [atziras g’shamim] comes from the damage to emunah [faith], as is written: “and you turned away and you served [idols]”, etc., “and He closed the heavens,” etc. Meaning, through the damage to emunas Chachamim, which is the main point of the foundation [y’sod] of the emunah, and therefore fasts are decreed — for through the fasts, the excess [mosros] of eating are rectified, which confuse the brain [m’chin], etc., as above, regarding the matter of the four fasts. For the fast is the aspect of t’shuvah, and through this is drawn the aspect of peleg Elokim malei mayim [“the stream of G-d is full of water”] which brings the rains (as is explained in the Torah, as above; see there). And therefore the main purpose of the fasting over the rains is in Eretz Yisrael, where specifically all the thirteen fasts are decreed, corresponding to the Sh’losh Esreh M’chilin D’Rachamei [thirteen implements of mercy] — through which the sweetening of all the dinim [judgments] — that the main point of which is rooted in the intellect of the higher world [seichel ha’elyon] — in the aspect of the holiest holy ones [kodshai k’dashim] — where the place of all the thirteen implements of mercy as is known. And from there are drawn the thirty-two midos [dimensions] of the Torah, which are taught in them — through which the main point of clarification of all the halachos of the Torah — which are the aspect of clarification of the holy counsel — for the halachos of the Torah are themselves the counsel, in the aspect of TaRYa“G counsels [aitzin] of the Oral Torah [D’Oraisa] — which are TaRYa“G counsels that it is impossible to clarify all their laws and halachos except through the thirty-two midos by which the Torah is expounded [nidreshes] in them. And likewise regarding the matter of avodah [service] and the fulfillment of the Torah, we need to place counsel in our souls through the aspect of the thirteen midos by which the Torah is expounded in them (as is explained elsewhere). It emerges that the main purpose of the tikkun of the counsel that comes through the sweetening of the dinim through t’shuvah over the damage to emunas Chachamim — through this the Torah is made complete — through which one merits the intellect of the all-inclusive [seichel ha’kolail] — where the sweetening of all the dinim is rooted — all of this is drawn through the Sh’losh Esreh M’chilin D’Rachamei, which are the aspect of the thirty-two midos [of Torah exposition] — which are themselves the aspect of the tikkun of the counsel both for the halachah and for action — for the fulfillment of the Torah, as above. And therefore thirteen fasts are decreed, as above, for the fasts over the rains are for the purpose of the tikkun of the counsel, which is drawn through the aspect of peleg Elokim malei mayim that brings the rains — which is the aspect of the water [mayim] that purifies from the filth [tinofes] and the foul smokes [ashanos s’ruchim], as above, which come through the damage to emunas Chachamim — through which the counsel is damaged and divided (as all this is explained in the Torah, as above; see there, well). And this is the aspect of the fasts that are decreed over the rains. For the main point of the ceasing of rains comes from the damage to emunah, as is written, etc. Meaning, through the damage to emunas Chachamim, which is the main point of the y’sod of the emunah — and therefore fasts are decreed (as explained in the Torah, as above; see there). And this is the aspect of the secret of the g’vi’ah [goblet] that is found in the truthfulness [amitachus] of Binyamin. For Binyamin is the main point of the tikkun of the complete counsel [sh’laimus ha’aitzah], for it is only born in Eretz Yisrael — the Bais HaMikdash and Kodesh Kodashim — in their portions, etc. And there — the secret of the g’vi’ah — which is the aspect of the completeness of the counsel drawn through t’shuvah over the damage to emunas Chachamim — through which the books of the Torah [s’farim] are composed and the Torah is made complete, and it is included in the aspect of Kodesh Kodashim — where all the Sh’losh Esreh M’chilin D’Rachamei reside — through which all the dinim are sweetened, etc., as above. For as it says in the Yerushalmi, the “G’vi’ah of depth” [M’gillah Amukkos] — its g’vi’ah is the aspect of thirteen parts [P’rakim], 72 [letters], which are the letters of g’vi’ah — which are the thirteen M’chilin D’Rachamei, meaning as above. And this is what is brought there, that the Yud-Bais times 72 of the above are in gematria “complete” [shalom] in the Mem s’sumah [closed final Mem], etc. See there. For the main purpose of the tikkun through shalom [peace] — which is the tikkun of machlokes [strife/division] — which is the aspect of the tikkun of the damage to emunas Chachamim (as is explained there in the Torah, as above and as above). And this is the aspect of the twelve Sh’vatim who correspond to the twelve months [Yud-Bais chodshim], in the aspect of true counsel that is the aspect of “the heart of a wise man to his right” [lev chacham li’mino] — the very opposite of evil counsels which are in the aspect of “the heart of a fool to his left” — for the twelve Sh’vatim are the aspect of the complete counsel of the holy counsel — the totality of the Torah — called “counsel,” as above. For they are the very bed of the completeness that Yaakov Avinu established, from whom all the seed of Yisrael went out, who received the Torah at Har Sinai, which is the main focus of the complete counsel [aitzah sh’laimah], as above. For the twelve Sh’vatim are the aspect of the twelve sons of Yaakov who are all included in one stone (as brought there in the Torah, as above; see there). This is the aspect of what is included in the stone — it was the aspect of Kodesh Kodashim — attained through emunas Chachamim — through which the true books of the Torah are composed — for all of this is the aspect of the complete counsel of the holy counsel that is completed through Binyamin — the need being to be in Eretz Yisrael where the Bais HaMikdash and Kodesh Kodashim stand — where the main focus of the tikkun of the counsel [aitzah] is, as above. And this is the aspect of the machlokes between the Sh’vatim together with Yosef — the aspect of their exile and Churban — for Yosef is the aspect of the Tzaddik of truth. And the Sh’vatim — even though they are all holy ones — even so, the Satan leaped between them and misled them with evil counsels, as if to recognize Yosef, the Tzaddik who damages through the damage of the true counsel of the Sages (as brought there in the Torah, as above; see there). That the main point of the “damage” reaches Binyamin, the Tzaddik of truth, who is more exalted even than the intellect of the all-inclusive as above — which is the aspect of Kodesh Kodashim — its preciousness being from the inside and from the inside — like the great honor that enters before him and before his face. And a Tzaddik such as this, in the aspect of Mordechai, can draw the sweetening from even the “gate of the fifty” [sha’ar ha’chamishim] — from there — and to bring down Mordechai from the gate of the fifty of holiness [k’dushah] and to hang himself there specifically (for when they cannot draw the sweetening from there, they can strengthen the dinim even more, chas v’shalom). And therefore in truth there was a time of great distress, but Hashem, blessed be He, with abundant mercies reversed His counsel — for Mordechai had the power to ascend in Hashem’s Name in the aspect of the higher world [ha’aliyah] — for Mordechai is “mar d’ror” [pure myrrh] — first in the heavens, which is the holiness of the Oil of Anointing [Shemen HaMishchah], from which is anointed the Mishkan and the vessels and Kodesh Kodashim. It emerges that the holiness of Kodesh Kodashim itself, and the holiness of the vessels — all is drawn from the Oil of Anointing, which is the aspect of the holiness of Mordechai, “mar d’ror.” And this is the aspect of the great power of the Tzaddikim of truth, who are more exalted even than the intellect of the all-inclusive, as above — which is the aspect of Kodesh Kodashim. And a Tzaddik like this, in the aspect of Mordechai, can draw the sweetening from even the gate of the fifty, etc., as above. And therefore through Mordechai, all the dinim are sweetened through the aspect of the intellect of the higher world, as above — until he is turned from “opposite to opposite,” and his thoughts returned to him “in his head” [b’rosho], etc. And this is the aspect of the joy of Purim [simchas Purim]. For when they are included together in the intellect of the higher world, as above, through this the main purpose of the joy [simchah] is in the aspect of the light of Tzaddikim that shines — as is explained there at the end of the Torah, as above — that this is the aspect of “Chadei Rabbi Shim’on” [“rejoice, Rabbi Shimon”]; see there. For Mordechai — this is [the one who was] open [posai’ach] in words and teachings, as Rabbainu, of blessed memory, said — meaning, that he was the aspect of the completeness of the Torah through his holy teachings — that this is the aspect of the completeness of the Torah through the masters of the holy books of the Tzaddikim of truth — through which specifically they are included in the intellect of the all-inclusive [seichel ha’kolail] (see there) — through which all the dinim in the world are sweetened. And this is the aspect of “and it was written in the book” [v’nichsav ba’Seifer] — that was said in the war of Amalek. And this is the aspect of “and it was written in the book” — meaning, the main purpose of the subduing of Haman-Amalek is through the masters of the holy books of the Torah — through which they are included in the intellect of the all-inclusive and as above. And therefore it is advised [nis’ya’aitz] to make a tree fifty cubits [aitz chamishim amah] high to hang Mordechai — which is as against the gate of the fifty [sha’ar ha’chamishim], as is explained — which is the aspect of the intellect of the higher world of the all-inclusive that wants to bring down [l’hashlich] Mordechai from there — which is the aspect of the hanging [t’liyah]. For Elokim made this opposite this [zeh l’umas zeh]. And the Haman wanted to strengthen himself in the intensity of the dinim, to receive power from the gate of the fifty of the tumah [impurity] and to bring down Mordechai specifically from the gate of the fifty of holiness (for when they cannot draw the sweetening from there, they can strengthen the dinim even more, chas v’shalom). And therefore through the strength and the might and the greatness of Mordechai the Tzaddik, who brought in the awakening of t’shuvah so much in Yisrael — that they uprooted Yisrael to Hashem — the Name will be blessed in every heart until they merited wondrous and awesome miracles through this — to renew a holy book and awesome miracles like this — which is the holy M’gillah, which is “pirsumay nisa” [publicizing of the miracle] — that its publication and revelation of its providence [hashgachah] will be blessed upon us at all times — even in the time of the hester [concealment] — for within the hester, which is the time of the intensity of the exile, in the sins of our many rabbis — even then He will be blessed beyond concealment, and He will be blessed — He Himself will hide, and He will attain us for our good, even in the time of the intensity of the distress, in wondrous and awesome ways, very, very much, that no creature can stand upon this. And through this He saves us from the angle of all our enemies and removes the counsel of our enemies in every generation and generation, as we saw then in the days of Mordechai and Esther — as is explained in the account of the holy M’gillah — that we need to return hearts in simplicity to rectify the awesome trials [nisyonos] that the Name, blessed be He, made with us then. And likewise He conducts with us in mercy in every generation and generation. And this is the aspect of the greatness of the mitzvah of reading the M’gillah. As Rabbainu, of blessed memory, noted in his exalted expression, that they annul the entire all-inclusive in the merit of its reading — as though the Kohanim are in their service and the L’viyim on their platform, and Yisrael in their station — the all-inclusive nullifies the reading of the M’gillah. And there is no mitzvah that is not pushed aside from before it, etc. For this is the main point of the wondrous novelty of Purim, which is greater than all the Festivals in this aspect, as Rabbainu, of blessed memory, said, that all the Festivals are nullified [batailim] and the days of Purim are not nullified. For we merited then through the strength and the might and the greatness of Mordechai the Tzaddik, who brought in the awakening of t’shuvah so much in Yisrael that they uprooted to Hashem the Name — He will be blessed in every heart — until they merited to the wondrous miraculous revelation and awesome miracles, which is the holy M’gillah, “pirsumay nisa” that publicizes and reveals His providence — He will be blessed upon us at all times — even in the time of the hester, as above. For Mordechai — this is [the one who was] open [posai’ach] in words and teachings, as Rabbainu, of blessed memory, said — meaning, that he was the aspect of the completeness of the Torah through his holy teachings — that this is the aspect of the completeness of the Torah through the masters of the holy books of the Tzaddikim of truth. Through which specifically they are included in the intellect of the all-inclusive. See there — through which all the dinim in the world are sweetened. And this is the aspect of “v’nichsav baSeifer” [“and it was written in the book”] that was said in the war of Amalek. And this is the aspect of “and it was written in the book” — meaning, the main point of the subduing of Haman-Amalek is through the masters of the holy books of the Torah, through which they are included in the intellect of the all-inclusive and as above. And therefore it is advised to make a tree fifty cubits [high] to hang Mordechai, which is as against the gate of the fifty, as above — which is the aspect of the seichel ha’elyon of the all-inclusive that wants to bring down Mordechai from there. And the Haman wanted to strengthen the dinim in their intensity to receive power from the gate of the fifty of the tumah and to bring down Mordechai from the gate of the fifty of holiness — where the Kol [all-inclusive] enters, i.e. Kodesh Kodashim. And therefore they read the Haftarah of this in Parashas VaYigash, which speaks about the unification of the kingdoms of the house of Yisrael, and they will no longer go out to two kingdoms any more, etc. And therefore it is called Moshiach “Peleh Yo’aitz” [Wondrous Counselor]. And therefore through Mordechai all the dinim are sweetened through the aspect of the intellect of the higher world as above, until he is turned from “opposite to opposite” and his thoughts returned to him “in his head.” For the main purpose of the tikkun is the tikkun of the counsel which is the main point of the completeness of the Torah — when one merits through the Tzaddik of truth to receive true counsel, each and every one according to his aspect, in a way that he can save his soul from the pits of destruction, and merit through his hands the eternal salvation. And even though one hands over the choice [b’chirah] to man — and therefore the necessity is to help the person that he should choose for himself counsel according to his will [r’tzono] — even so — from Hashem, blessed be He, His counsel will always be done [gumor tamid ki’r’tzono]. (And see this elsewhere.) For the counsel [aitzah] of Hashem stands forever. And is written: “for Hashem Tz’vaos has counseled, and who shall annul it?” And this is the aspect of the simchah of Purim. For when they are included together in the intellect of the higher world, as above, through this the main purpose of the simchah is in the aspect of the light of the Tzaddikim that shines — as is explained there at the end of the Torah, as above — that this is the aspect of “Chadei Rabbi Shim’on” [“rejoice, Rabbi Shimon”] — see there. That through Mordechai, specifically, this is the aspect of the completeness of the Torah through his holy teachings — that this is the aspect of the completeness of the Torah through the masters of the holy books of the Tzaddikim of truth — for through this, specifically, they are included in the intellect of the all-inclusive, as above — through which all the dinim in the world are sweetened. And this is also the aspect of the greatness of the mitzvah of reading the M’gillah. As Rabbainu, of blessed memory, made wondrous in his exalted expression, that they annul the all-inclusive in the merit of its reading. As though the Kohanim were in their service and the L’viyim on their platform, and Yisrael in their station — the all-inclusive nullifies in the merit of reading the M’gillah. And there is no mitzvah that is not pushed aside from before it, etc. For this is the main point of the wondrous novelty [chiddush ha’nifla] of Purim, which is greater than all the Festivals in this aspect, as Rabbainu, of blessed memory, said — that all the Festivals are nullified and the days of Purim are not nullified. For we merited then, through the strength and might and greatness of Mordechai the Tzaddik, who brought in the awakening of t’shuvah so much in Yisrael — that they uprooted Yisrael to Hashem — He will be blessed in every heart — until they merited wondrous [revelations] and awesome miracles like this — which is the holy M’gillah, which is “pirsumay nisa”; and that it publicizes and reveals His providence upon us at all times, even in the time of the hester — in the time of the intensity of the exile — in the sins of our many rabbis, even then He is blessed beyond concealment, and He Himself hides and attains us for our good, even in the time of the intensity of the distress in wondrous and awesome paths, very, very much, that no creature can stand upon this. And through this He saves us from the angle of all our enemies and reverses the counsel of our enemies in every generation and generation, as we saw then in the days of Mordechai and Esther. As is explained in the account of the holy M’gillah, that we need to return hearts in simplicity to rectify the awesome nisyonos [trials] that Hashem, blessed be He, made with us then. And likewise He conducts with us in mercy in every generation and generation. And therefore the Haftarah of this is read in Parashas VaYigash, which speaks about the unification of the kingdoms of the house of Yisrael, as is written there — and they will no longer go out to two kingdoms any more, etc. And therefore it is called Moshiach “Peleh Yo’aitz”. And is written: “and upon him rests the spirit of Hashem, a spirit of wisdom and understanding, a spirit of counsel and might.” For the main purpose of the tikkun is the tikkun of the counsel, which is the main purpose of the completeness of the Torah — when one merits through the Tzaddik of truth to receive true counsel, each and every one according to his aspect, in a way that he can save his soul from the pits of destruction and merit through his hands the eternal salvation. And even though one hands over the choice [b’chirah] to man — and therefore the necessity is to help the person that he should choose for himself counsel according to his will — even so, from Hashem His counsel will always be as He wishes. (And see this elsewhere.) For the counsel of Hashem stands forever. And is written: “for Hashem Tz’vaos has counseled, and who shall annul it?” And therefore we fast over the ceasing of rains to rectify the machlokes [strife] — meaning, the wars that cause the ceasing of rains, as above. And this is also the aspect of the four fasts that we fast over the Churban, which is also to rectify the shalom [peace]. As Rabbainu, of blessed memory, said: when there is no shalom, fast! — for the main purpose of fasting is when there is no shalom (as is explained there in the words of Rabbainu, of blessed memory, in siman 268 [of the above]). For Yerushalayim was not destroyed except on account of sin’as chinam [baseless hatred], as Rabbainu, of blessed memory, said. And therefore we fast to rectify this — for through the fast, the machlokes is rectified and shalom is made, as above. And so too regarding every distress [tzarah] that must not come — we fast. For all the distresses and the sufferings [yisurim], chas v’shalom, are the aspect of machlokes [strife]. For whatever is opposite [kneged] a person’s will is the aspect of machlokes (and as is explained there in the words of Rabbainu, of blessed memory, as above). For the distresses, chas v’shalom, are through the strengthening [hisgabrus] of the dinim [judgments], chas v’shalom — which are the aspect of machlokes. For there are no sufferings without sin [avon] (Shabbas 55a), and the sin is the aspect of machlokes — for the main suckling of the Sitra Achara and the yaitzer hara is from machlokes (as is explained there in the words of Rabbainu, of blessed memory, as above). It emerges that through the sins that damaged through machlokes — that gave power, chas v’shalom, to the Sitra Achara, which prevails over the holiness — therefore dinim are aroused upon him, chas v’shalom — and from there come the distresses, chas v’shalom — which are as against one’s will — the aspect of machlokes. And to rectify this, fasting is decreed — which is the tikkun of machlokes, as above. For the general rule is that opposite every type of machlokes, the tikkun is fasting, in the aspect of “marbeh tz’dakah, marbeh shalom” [“abundant charity, abundant peace”]. And the main purpose of the fast is the tz’dakah [charity/righteousness], for “agra d’sa’anisa tzidkasa” [“the reward of a fast is the charity”]; see there. Blessed is Hashem forever, Amain and Amain.