שבת ז

Our Sages said (Shabbos 139): through "v'ra'acha v'samach b'libo" — "he will see you and rejoice in his heart" — Aharon merited the K'hunah. Through joy of the heart, one subdues the ko'ach ham'dameh (the fallen loves = atzvus ru'ach). As Rabbainu wrote (LM I:54): through "u's'machtem b'chol mishlach yedchem" — "you shall rejoice in all the work of your hands" — one subdues the ko'ach ham'dameh. Through this one merits the K'hunah — the Kohain, ish chesed, the completeness of the upper loves. The verse about Aharon: not only would he not be jealous of Moshe's greatness (the aspect of ra ayin [evil eye]), but moreover he would be guarded from the ko'ach ham'dameh entirely — "he will see you and rejoice in his heart," the opposite of the ko'ach ham'dameh. 20

Through Bircas Kohanim, which subdues the ko'ach ham'dameh (atzvus ru'ach), the limbs are nechelalin [hollowed/opened] — becoming the aspect of: "Nisah l'vavainu el kapayim el Ail bashamayim" — "Let us lift our hearts upon our hands to God in heaven." "Ki esah el shamayim yadi" — "When I raise My hand to heaven." This is the aspect of N'si'as Kapayim. (See the teaching beginning "U'v'Yom HaBikurim," LM I:56.) 21

And this is the aspect of the Shabbos boundary — techum Shabbos — of two thousand amos, which is the aspect of two Alephs. For Shabbos is the aspect of teshuvah, through which is formed the aspect of the Aleph mentioned above, which is the aspect of Adam etc. And all this is accomplished through the aspect of Ehyeh — the aspect of ana zamin l'mihavei [I am destined to become] — and there is no Ehyeh without an Aleph, the aspect of the Aleph mentioned above. And one must do teshuvah upon teshuvah, and one must also be expert in halachah — expert in ratzo, expert in shov, expert in entering, expert in exiting — in the aspect of "If I ascend to heaven, there You are; and if I make my bed in She'ol, behold You are there" — which is the aspect of the secret of the kavanos of Elul, through which one merits to walk in the ways of teshuvah. And this itself is the aspect of teshuvah upon teshuvah, as is brought in our words elsewhere.

For it is impossible to merit the aforementioned expertise except for one who is strong within himself to walk in the ways of teshuvah constantly, however things may be etc. And all this is impossible to merit except through the power of the Tzadik, who does teshuvah upon teshuvah constantly etc., as mentioned above. And all this is the aspect of Shabbos, as mentioned above. Therefore, techum Shabbos is two thousand amos — the aspect of two Alephs mentioned above. For teshuvah is the aspect of Aleph, the aspect of Ehyeh, but one needs teshuvah upon teshuvah, and one also needs the two expertises mentioned above — the aspect of "If I ascend to heaven" etc. "and if I make my bed in She'ol, behold You" etc. Therefore they are two Alephs, for each teshuvah is the aspect of an Aleph, the aspect of Ehyeh — ana zamin l'mihavei etc.

Likutay Halachos — Hilchos N'si'as KapayimHalacha 2 (§1–4) For on Shabbos it is said (Shemos 16): "Let every man remain in his place; let no man go out from his place" — for it is a day of rest and repose in which there is no upheaval of travel. For all the journeys and upheavals of the six weekdays are for the sake of berurim — to refine the holy sparks from amidst the kelipos that were scattered to the four corners of the earth through the sin of Adam HaRishon and through the sins of all the generations. For this reason one must travel the roads to refine them. And this itself is the aspect of what Rabeinu z"l said (in siman 40 and in Part II, siman 62) — that all journeys are for the purpose of rectifying the damage to emunah that is damaged through sins. For "all Your commandments are emunah" (Tehillim 119), and according to the damage one inflicts through some transgression or neglect of a mitzvah, so is the emunah damaged, chas v'shalom. Therefore one must return in teshuvah to rectify the damage of the sin, which is the damage to the holy emunah — and for this come the upheavals of travel, as mentioned above.

Based on the Chanukah teaching, LM II:2 1 And one who merits to travel or journey on the road as befits a Jewish person — who remembers Hashem always, in the aspect of "when you sit in your house and when you walk on the way" (Devarim 6), and especially on the road where one must be extra careful to remember Hashem, for "all roads are presumed dangerous" — and the essential danger is that through the upheaval of travel one may forget Hashem, from which stem all dangers even physically — and one who merits to travel on the road as befits a Jew, then the road is in the aspect of "The way of emunah I have chosen" (Tehillim 119), the aspect of ways of teshuvah. But the essential rectification of the road, the rectification of emunah, the rectification of the ways of teshuvah, is on Shabbos — for then there is no birur; rather, all the berurim of all the weekdays return to their place on Shabbos and come to their resting place, in the aspect of "repose of tranquility, quietude, and security" etc. And therefore, on Shabbos it is forbidden even to take a large stride, for then is the essential rectification of teshuvah, which is the aspect of Shabbos, which is the aspect of "they say to him: Wait!" — for it is impossible to take a large stride. For the completeness of teshuvah, the aspect of Shabbos, is in the aspect of deliberateness — the aspect of the aforementioned "Wait!" And therefore it is forbidden on Shabbos to walk on distant roads, only two thousand amos for a stroll — which is the aspect of techum Shabbos. For all the walking of Shabbos is only in the aspect of ways of teshuvah that are completed on Shabbos and come to their rest. Therefore they are two thousand amos — the aspect of the two Alephs mentioned above, which are the aspect of the ways of teshuvah, as mentioned above.

See there the entire teaching well: through Halachos — which are the aspect of todah [thanksgiving] and hoda'ah [acknowledgment], the aspect of sha'ashua Olam HaBa [the delight of the World to Come] — through this, the light of truth is revealed. This light shines through three Names upon the dibbur [speech], and the dibbur is completed. The completeness of dibbur is Lashon HaKodesh, which is connected to Shabbos — in the aspect of (Sotah 38): "Koh s'varchu" — "Thus shall you bless" — in Lashon HaKodesh. Through this, the simchah of Shabbos is drawn into the six weekdays. Then achdus haPashut [the simple Unity] is revealed — and one knows that all the p'ullos mishtanos [diverse actions/operations] of the six weekdays all derive from the simple One, blessed be He. 2

And this is the aspect of "L'chah dodi neitzei ha'sadeh, nalinah ba'k'farim, nashkimah la'kramim" — "Come, my beloved, let us go out to the field; let us lodge in the villages; let us arise early to the vineyards" (Shir HaShirim 7). "Let us lodge in the villages [k'farim]" — and our Sages of blessed memory expounded (Eiruvin 21b): "among the kof'rim" — those who are the wicked, who have distanced themselves greatly from Hashem, for they too must be returned in teshuvah. This is the aspect of "and if I make my bed in She'ol, behold You are there" — to subdue and nullify their evil, which is the aspect of cutting off the seed of Amalek — the aspect of subduing the utter evil of the blood in the chalal has'mali and refining the good from them, to return them in teshuvah. "Let us arise early to the vineyards [kramim]" — these are the aspect of the upright and righteous, who are called kramim, as it is written (Hoshea 2): "And I shall give her her vineyards" etc., from there — as our Sages of blessed memory expounded (Rashi; see Yalkut Hoshea). And likewise (Iyov 24): "He does not turn to the way of the vineyards" — as Rashi explains there. For even the righteous must be in a state of constant teshuvah, as mentioned above — which is the aspect of "If I ascend to heaven, there You are."

This is the aspect of Bircas Kohanim in Lashon HaKodesh, which was placed between Hoda'ah [the Modim berachah] and Shalom [the seem Shalom berachah]. The Kohain is the ish haChesed, the aspect of chasadim — therefore he merits Halachos: "Yoru mishpatecha l'Yaakov" (Devarim 33). And: "He shall come to the Kohain or the Shofait" — to inquire the halachah from them. The Halachos were entrusted to the Kohanim, for they are the aspect of chasadim — and the Halachos are the aspect of chasadim, as explained there. 3

And all this is said in Shir HaShirim regarding the holiness of Shabbos, as is brought in the Ksavim [writings of the Arizal] — for then the essential road, to go out to the field, is only for the sake of the aspect of the ways of teshuvah that are completed then, in the aspect of "If I ascend to heaven, there You are; and if I make my bed in She'ol, behold You are there" — which is the aspect of "let us lodge among the villages, let us arise early to the vineyards" etc., as mentioned above. And this is: "There I will give you my love" — for this is the essential completeness of the bond and the love between Knesses Yisrael and Hashem: when the ways of teshuvah are completed as mentioned above. And this is: "The dudaim have given forth fragrance" — the two types of dudaim, the good and the bad, as Rashi explains there — that is, as mentioned above.

And for this reason, people travel to the Tzadikim for Shabbos. For every Tzadik is in the aspect of Moshe, as is written elsewhere. And the essential secret of the holiness of Shabbos — Hashem made it known to Moshe, that he should go and inform Yisrael, in the aspect of "go and inform them," as mentioned above. And so in every generation, one must come to the true Tzadik, who will inform him of the holiness of Shabbos, which is the aspect of teshuvah. For certainly the essential reason people travel to the true Tzadikim is in order to merit teshuvah from wherever one may be. For one who travels and comes to the Rav for some other agenda — to receive from him some rabbinical appointment or other position etc. — this is not included in the category of drawing close to the Tzadik at all, for he is traveling for his own honor. But the essential drawing close to the Tzadik is when one's intention is for Hashem alone — that the Tzadik should draw him close to Hashem and bring him back from the place where he has fallen etc. And therefore, most people travel for Shabbos, for the essential way of teshuvah — which is the aspect of expertise in halachah etc., the aspect of "If I ascend to heaven, there You are; and if I make my bed in She'ol, behold You are there" — is through the holiness of Shabbos, as mentioned above.

Through this they merit emes [truth]: "Tumecha v'Urecha l'ish chasidecha" — "Your Tumim and Urim to Your devout one" — the Kohain who merits truth through the Halachos (chasadim). Therefore the Kohain merits completeness of dibbur: "V'hu yihyeh l'cha l'feh" — "He shall be your mouth" (Shemos 4) — said regarding Aharon the Kohain. Therefore the berachah in Lashon HaKodesh was entrusted to the Kohanim — Bircas Kohanim, "Koh s'varchu" — "Thus shall you bless" — in Lashon HaKodesh — for they merit completeness of dibbur (Lashon HaKodesh) through the Halachos. 4

And therefore, all the preparation for the holiness of Rosh HaShanah, the Ten Days of Teshuvah, and Yom Kippur, is through the Shabbasos that precede them. As our Sages of blessed memory said (Orach Chaim 428) — they instituted that before Rosh HaShanah we read: the t'lasa d'fur'anusa [three of punishment] on the three Shabbasos of Bein HaMetzarim, and afterwards the shiv'ah d'nechemta [seven of consolation] and the tartei d'siyuvta [two of teshuvah]. For the essential holiness of Rosh HaShanah and Yom Kippur is to merit teshuvah, for they are the Ten Days of Teshuvah. And the essential teshuvah is through Shabbos, as mentioned above. For the essential unification between Moshe and Yehoshua — who are the aspects of the sun and the moon, the upper point and the lower point — is through the holiness of Shabbos, as mentioned above. For the essential rectification is that the aspect of Moshe etc. should illuminate the aspect of Yehoshua etc. Through this, the aspect of the Aleph is completed and Adam is formed to sit upon the Throne — and this is principally accomplished on Shabbos, in the aspect of "On the seventh day He was elevated and sat upon His Throne of glory" etc.

Therefore they must bless with simchah, as stated in the Shulchan Aruch — for Bircas Kohanim (Lashon HaKodesh) is connected to Shabbos, through which the simchah of Shabbos is drawn into the weekdays. 5

For when a person sins, chas v'shalom, then according to his sin, the upper point withdraws and becomes concealed and does not illuminate the lower point. This is the aspect of separation — which is the essential damage of all sins, chas v'shalom. And through this, the Beis HaMikdash was destroyed — for it is the aspect of the upper point that has withdrawn upward and does not properly illuminate the lower point. For it is explained there in the aforementioned Torah that the Beis HaMikdash is the aspect of the upper point. Therefore, when sins prevailed and the upper point withdrew upward, the Beis HaMikdash was destroyed — the established place from which the upper point illuminated the lower point. And then it is the aspect of the departure of the Shechinah — the aspect of "ten journeys the Shechinah traveled" etc., as our Sages of blessed memory said (Rosh HaShanah 31a). And then all our vitality comes specifically from the concealment — from the ma'amar sasum [closed utterance] that gives life to all places distant from holiness etc., as is explained in the Torah "V'ayeh ha'seh l'olah" (Part II, siman 12). And then one must cry out "Eichah" — which is the aspect of "Ayeh" [Where?] (as is brought from this in our words, in Hilchos Yibum V'Chalitzah, Halachah 4).

Therefore immediately after Bircas Kohanim we say seem Shalom — the aspect of shalom and achdus haPashut revealed through Bircas Kohanim in Lashon HaKodesh (connected to Shabbos). 6

And this is the aspect of the three Shabbasos of Bein HaMetzarim, which begin from the seventeenth of Tamuz when the Luchos were broken on account of the Sin of the Golden Calf. For the breaking of the Luchos that Moshe broke when he saw the enormity of the destruction — that they had done such unseemly deeds, which is the making of the Calf, which is avodah zarah, which is "filth without a place" (Yeshayahu 28), and also "and they arose to make merry" etc. (Shemos 32), as our Sages of blessed memory expounded (Tanchuma Ki Sisa 20) and is brought in the commentary of Rashi — and then Moshe broke the Luchos and Hashem concurred with him, as our Sages of blessed memory said (Shabbos 87). For in this — that he broke the Luchos — he wrought a wondrous rectification. That is, he saw that now it was impossible in any manner to receive any holiness in a revealed manner, but only in a hidden manner — through the aspect of seeking and searching, which is the aspect of "Ayeh" mentioned above, which is the ma'amar sasum that gives life to all distant places, even those called "filthy places," as is written in the aforementioned Torah. And this is the aspect of the breaking of the Luchos — the letters flew upward, and the holiness ascended upward. These are the letters of the Torah, through which His glory is principally revealed in the Ten Utterances, which are the aspect of the Ten Commandments. And through this, he drew forth the aspect of the rectification of seeking "Ayeh" mentioned above — to show that now all rectification comes specifically through the concealment and the withdrawal. One who wishes to have compassion on himself, when he sees the enormity of the destruction, must search and seek: "Where is the place of His glory?" — for His glory has withdrawn and become exceedingly concealed etc. And for this reason they cry out "Eichah" at chatzos and on Tisha B'Av — the aspect of "Ayeh" mentioned above.

Therefore the Kohain uproots his feet during the avodah [begins walking toward the duchan] — for the essential Bircas Kohanim is for the sake of the avodah: to rectify the aspect of eved [servant], the aspect of Metatron. Through Bircas Kohanim (Lashon HaKodesh), the simchah of Shabbos is drawn into the six weekdays — the aspect of eved Metatron. Tefillah is called avodah: "The first three berachos — like a servant praising his master; the middle ones — like a servant requesting reward from his master" (brachos 34). In tefillah a person is like an eved, the aspect of Metatron, comprised of the chey bircha'in [eighteen berachos] of tefillah. One must draw from the simchah of Shabbos to the aspect of eved Metatron: "Ivdu es Hashem b'simchah" — "Serve Hashem with joy" (Tehillim 100). This is accomplished through Bircas Kohanim. 7

And then, during Bein HaMetzarim, all the rectification is through the three Shabbasos of Bein HaMetzarim, on which we read the t'lasa d'fur'anusa to arouse Yisrael in teshuvah. And the essential teshuvah then is through the seeking of "Ayeh" mentioned above, which is the aspect of the cry of "Eichah," as mentioned above. And therefore they are three Shabbasos, corresponding to the three uppermost [sefiros], which are the aspect of the ma'amar sasum — the aspect of the upper point, which is the aspect of Kisei d'miskas'ya etc. — which is the aspect of the nekudas segol that comprises three points. For the three uppermost are considered as one and are all included in the aspect of Keser, the ma'amar sasum — for regarding them it is said (Chagigah 13): "Into what is too wondrous for you, do not inquire" — as is brought on the verse (Devarim 4): "And from one end of heaven to the other end of heaven you inquire" — which are the aspect of the seven days of creation etc.

Therefore in the avodah he uproots his feet — hinting that he uproots his feet toward Bircas Kohanim, through which the avodah will be rectified with the simchah of Shabbos. The very walking (halichah) is itself a dimension of the berachah — for the Halachos are called "halachos" after halichah [walking], as explained there. Therefore the Kohanim request during their walking: "Y'hi ratzon shet'hai habrachah..." — "May it be Your will that the berachah..." — for the walking (hinting at Halachos) is the segulah of the berachah, since the essential berachah is through Halachos. 8

And the main point is: the essential rectification is when there is unification between the sun and the moon, between Moshe and Yehoshua — which are the aspects of the upper point and the lower point — which is when the seed of Amalek is subdued, which is the aspect of the intensity of the blood in the chalal has'mali etc. And then the upper point illuminates the lower point — Moshe illuminates Yehoshua through the aspect of the Vav within the Aleph. And then the Aleph is completed and Adam is formed to sit upon the Throne etc. And all this will not be in completeness until the Beis HaMikdash is built, which is the aspect of the upper point etc. But in the time of the churban, which is the aspect of Bein HaMetzarim, then the rectification is only through the cries of "Eichah" — the aspect of seeking "Ayeh" mentioned above. But even this is impossible to merit except through the holiness of Shabbos Kodesh — for then the aspect of "Ayeh" illuminates, and then one merits to ascend there in holiness. For then is the ascent of all the worlds to the ma'amar sasum. And with this power, one can draw the holiness of Shabbos into the six weekdays — to merit complete teshuvah, even those who have fallen very far, who are in the aspect of v'nafik — that they too can find Hashem through seeking and searching: "Where is the place of His glory?" (As is explained in all this in Hilchos Shabbos, Halachah 5; see there well.) And see in our words regarding the seeking of "Ayeh" mentioned above — that the main point is that even when a person sees in himself that he has distanced himself very, very far through his evil and wretched deeds, until he has fallen, chas v'shalom, to the aspect of "filthy places" — even then, he should never despair of himself in any way. Rather, he should seek and search and inquire even from there: "Where is the place of His glory?" And through this, the descent will become the ultimate ascent, as is explained in siman 12 mentioned above and in the places where we have discussed this; see there.

The three berachos of Bircas Kohanim contain three Names — hinting at the three Names of truth. These three Names are the aspect of the three lines of truth. The essential Bircas Kohanim is shalom — the aspect of shalom and achdus haPashut revealed through Bircas Kohanim in Lashon HaKodesh (connected to Shabbos). 9

And after Tisha B'Av we read the shiv'ah d'nechemta [seven of consolation]. For through the mourning of Klal Yisrael during the three weeks and on Tisha B'Av, through this is drawn the aspect of the building of the Beis HaMikdash. As our Sages of blessed memory said (Ta'anis 30b): "Whoever mourns over Yerushalayim merits and sees her joy" — as is brought in the sefarim that at the end of Tisha B'Av, the sprouting of the horn of Mashiach occurs. And then Hashem consoles us with all manner of consolations, which are the shiv'ah d'nechemta that we read from Shabbos Nachamu until Rosh HaShanah, in which begins the sweetening of the charon af [fierce anger] of the Sin of the Golden Calf, as is written elsewhere. And therefore they are seven consolations, corresponding to the aspect of the Vav within the Aleph that illuminates the lower point — which are in their totality seven — through drawing the light from the aspect of the sprouting of the horn of Mashiach. For then all the above is rectified — the upper point illuminates the lower point properly through the aspect of the Vav, which is the essential rectification, as mentioned above.

This is the aspect of Nefilas apeye'im [falling on one's face] after tefillah — when the ultimate yichud, the aspect of achdus haPashut, is revealed. The matter of the falling — one must actually fall on one's face. In the Writings [of the Arizal] it says this is an actual n'filah [descent] — casting oneself down to the lowest levels. 10

And all this we read before Rosh HaShanah and the Ten Days of Teshuvah. For the essential holiness of Rosh HaShanah, the Ten Days of Teshuvah, and Yom Kippur, is through these Shabbasos on which we read these Haftaros — for the essential rectification is through Shabbos, as mentioned above. And therefore, we afterwards read the tartei d'siyuvta [two of teshuvah] — "two" specifically — the aspect of teshuvah upon teshuvah, which is the aspect of "Were Yisrael to keep two Shabbasos" specifically, as mentioned above (in section 8).

During the weekdays (the aspect of Olam HaZeh), it is impossible to be included in the kedushah of yichud (achdus haPashut) except through falling and descent — which is the ultimate ascent. As explained by Rabbainu (LM II:12) regarding the concept of tachlis ha'aliyah [the ultimate ascent]: when one falls, chas v'shalom, to the lowest places, and there seeks and searches "Ayeh m'kom k'vodo" — "Where is the place of His glory?" — THIS is the ultimate ascent. For Ayeh is the upper kedushah. 11

And it is known that all the rectifications that Yisrael are engaged in on Rosh HaShanah and Yom Kippur — all are completed on Shemini Atzeres and Simchas Torah, for then is the essential completion of the rectification and the unification. And then we finish the Torah and begin it anew from Beraishis etc., and conclude with Shabbos — which is Parshas "Vay'chulu". For this is the essential completion of all the rectifications we have been engaged in from Elul and Rosh HaShanah etc. until now — all in order to draw and illuminate within us the holiness of Shabbos, which is the aspect of teshuvah, so that from now on all Yisrael will merit to begin fulfilling the Torah anew and to return in teshuvah, each one from wherever he may be. So that there will be drawn upon us the aspect of expertise in halachah mentioned above — the aspect of expert in entering, expert in exiting — the aspect of "If I ascend to heaven, there You are; and if I make my bed in She'ol, behold You are there" etc. Through this, the Aleph is completed and Adam is formed to sit upon the Throne etc. All of this is drawn through the holiness of Shabbos — for then the aspect of Moshe illuminates Yehoshua.

This is Nefilas apeye'im: at the very time of falling and descent, precisely then is the ultimate yichud — the ultimate ascent. For Ayeh (the upper kedushah) is the achdus haPashut that no thought can grasp at all — the aspect of Ayeh. To reach this upper kedushah requires descent — which IS the ultimate ascent. 12

And in this they conclude the Torah: that Moshe died and departed, and "Yehoshua bin Nun was filled with the spirit of wisdom, for Moshe had laid his hands" etc. And they conclude: "And for all the mighty hand and all the great terror that Moshe wrought before the eyes of all Yisrael" — that he broke the Luchos before their eyes. For this was his greatest act of might, more than all the wonders he performed — as is understood from this verse according to the exposition of our Sages of blessed memory mentioned above, who expounded this verse regarding his breaking the Luchos. For certainly it is a wondrous and awesome act of might and an exceedingly awesome novelty. For through this he drew the aspect of the rectification of seeking "Ayeh" mentioned above — through which there is great hope even for all those who have fallen very far, the aspect of "filthy places," which are the aspects of exceedingly wretched thoughts of immorality and heresy and crooked thoughts of the heart against Hashem and difficulties etc. — which are the aspect of avodah zarah etc. And nevertheless, even for them there is hope if they wish, through the seeking of "Ayeh" mentioned above, which was drawn through the breaking of the Luchos, as mentioned above.

This is why we say Viduy [confession] before Nefilas apeye'im — for this falling/descent that is the ultimate ascent is the aspect of teshuvah: when one seeks and searches "Ayeh m'kom k'vodo" — this is the essential teshuvah. 13

And therefore, afterwards we begin Beraishis — which is the ma'amar sasum [closed utterance], the aspect of "Ayeh" mentioned above — and conclude with Shabbos. For the essential rectification is through the holiness of Shabbos, as mentioned above. (See regarding this matter above in section 23, and in Hilchos Nefilas Apayim, Halachah 6, section 7.)

This is the aspect of the Thirteen midos [Attributes of Mercy] recited then — the thirteen tikkunay dikna [rectifications of the "beard"] drawn from Arich Anpin — the aspect of Keser, the aspect of Ayeh. 14

And therefore, Moshe departed on Shabbos, at the time of Minchah, at ra'ava d'ra'avin [the will of all wills]. For he drew the aforementioned rectification to all those who have fallen and are distant, as mentioned above. For he departed in awesome holiness to the aspect of "Ayeh" — for "no man knows his burial place" (Devarim 34:6) — for there is the ultimate knowing of not-knowing, which is the aspect of the holiness of Shabbos (as is written in Likutay Tinyana, siman 83). And from there he draws illumination to the aspect of Yehoshua — so that Yehoshua can illuminate to all Yisrael this path: to strengthen and arouse and support all those who have fallen greatly, that they should never despair in any way. Rather, they too should search and seek His glory, in the aspect of "Where is the place of His glory?" — until they merit each time to find Him, that He will shine His countenance upon them and they will be able to pray etc., they too.

Therefore there is no Nefilas apeye'im on Shabbos and Yom Tov. On Shabbos and Yom Tov, there is the actual revelation of achdus haPashut — therefore no descent is needed for the sake of ascent. Only on weekdays (the aspect of Olam HaZeh, diverse actions) — even the weekday tefillah itself consists of diverse actions (thirteen different middle berachos) — when one wishes to be included in achdus haPashut, one can only reach this ascent through descent (Nefilas apeye'im). Then all diverse actions are included in achdus haPashut. 15

As is known — all this — to one who has begun to enter these holy paths: that even though it seems to him that he has already distanced himself so much that it is impossible for him to pray at all etc. — nevertheless, when he strengthens himself and asks and seeks "Ayeh" etc., as mentioned above, in the meantime Hashem helps him so that he too can pray somewhat. And if he is strong in this all his days, his end will be good forever. And all this is the aspect of the expertise in halachah mentioned above, which is drawn through the true Tzadik — the aspect of Moshe — who makes known and draws the holiness of Shabbos, which is the aspect of teshuvah upon teshuvah always, however one may be, on every level — in ascent and in descent — until all Yisrael return to Hashem. Through this will come the complete redemption speedily in our days, amen selah.

But on Shabbos and Yom Tov (the aspect of Olam HaBa), there is the actual revelation of achdus haPashut: "Bayom hahu yihyeh Hashem Echad" — "On that day Hashem will be One" (Zechariah 14). Therefore all middle berachos are included in one berachah (only one middle berachah is said). No falling/descent is needed — falling is only to reach the ascent (kedushah of Shabbos = achdus haPashut). On Shabbos itself this is unnecessary. Similarly, any day with additional kedushah (derived from Shabbos, the totality of kedushah) — since Shabbos-kedushah is present, no Nefilas apeye'im is needed. These are the days on which we do not fall on our faces, as listed in the Shulchan Aruch. 16

And therefore, on Simchas Torah we immediately read the Haftarah from Yehoshua (Yehoshua 1): "Moshe My servant has died — now arise" etc. (See below, section 39.)

This is the aspect of K'dushah disidra [the Kedushah of U'va LiTzeyon], which was composed in lashon targum [Aramaic] — the targum is included within the Kedushah. The p'ullos mishtanos that are included in achdus haPashut through the tikkunim of tefillah — this is the aspect of lashon targum ascending and being included in Lashon HaKodesh. 17

And this is (Shemos 17): "For a hand is on the Throne of Y-ah — a war for Hashem with Amalek from generation to generation" — that "His Throne is not complete and His Name is not complete until the remembrance of Amalek is erased" (Tanchuma Ki Seitzei). For the main thing is to cut off the seed of Amalek, and this is accomplished through the aspect of Yehoshua specifically — in the aspect of "Go out and fight with Amalek" — which is the aspect of the lower point. But it is impossible for Yehoshua to accomplish anything except through the power of Moshe, the aspect of the upper point, as it is written: "And it was, when Moshe raised his hand" etc. And throughout the exile, Hashem fights with him, and then the Throne is not complete — the Aleph is lacking — and the Name is not complete. For when the aspect of Adam is formed to sit upon the Throne — this is the completeness of the Name Havayah, which is Havayah spelled with Alephs, equaling Mah [45] in gematria — equaling Adam. When the blood draws sustenance — when the Aleph in the middle of the Vav of the Name Mah withdraws, chas v'shalom — then it rises to Dam [blood], the aspect of the reverse of Ehyeh equaling Dam, as is explained in the writings of the Arizal in many places.

Targum is the aspect of Aitz HaDa'as Tov VaRa [the Tree of Knowledge of Good and Evil] (LM I:19) — the aspect of Metatron — the six weekdays — diverse actions. For all diverse actions are the aspect of the Tree of Knowledge of Good and Evil. Kedushah itself is entirely good, entirely one — no divergent action exists there, chas v'shalom — only entirely one, entirely good. As soon as a divergent action is found, there is a hold of evil — the Tree of Knowledge of Good and Evil. (See LM I:51, "Amar Rabbi Akiva: k'shetagia l'avnay shayish tahor..." — "Rabbi Akiva said: When you reach the stones of pure marble [do not say 'water, water']") 18

And in every generation, to the degree that each person exerts himself to draw close to the true Tzadik amidst insults and much spilling of blood — so does the aspect of Moshe illuminate Yehoshua, the aspect of Rav and talmid, as mentioned above. Through this they cut off the seed of Amalek and all the rectifications are accomplished. But the war is very, very long. For Amalek has from of old been a "strap of chastisement for Yisrael" (Tanchuma Chukas) and spreads each time more and more, both collectively and individually, upon each person. Therefore the Torah warned us (Devarim 25): "Remember what Amalek did to you" — for one must remember well his great war, in order to flee each time to the true Tzadik and his holy Torah. For only he fights the war of Amalek in every generation — the aspect of one "trained in war" — until Mashiach comes speedily in our days, when his seed will be cut off completely, as it is written: "And it shall be, when Hashem your G-d gives you rest in the land… you shall erase the memory of Amalek" etc.

Targum (the Tree of Knowledge = Metatron = diverse actions = weekdays) is now included in kedushah, within Lashon HaKodesh (connected to Shabbos) — the Kedushah is recited in Lashon HaKodesh AND in lashon targum, and the targum is included in the Kedushah. This = diverse actions included in achdus haPashut (the essence of kedushah). 19

And this is the aspect of the mitzvah of Milah. Through the cutting of the orlah and the spilling of the infant's blood — this is the aspect of cutting off the seed of Amalek. For Amalek is the aspect of the contamination of the orlah, the damage to the Bris. Therefore he contested the mitzvah of Milah — he would cut off circumcisions and hurl them upward, as it is written: "And he cut off the tail — all the weakened ones behind you" — as our Sages said (Tanchuma Ki Seitzei). And the mitzvah of pri'ah, through which the atarah is revealed — this is the aspect of appointing a king. For the revelation of the atarah is the rectification of the Bris, through which one merits malchus, as with Yosef HaTzadik — as the Zohar says: "One who guards the Bris merits kingship." Afterwards the infant is given a name — the aspect of the upper point. For the name of a Jew is included in His Name — "His Name is joined with our name" — drawn from the root of "Yisrael arose in thought first," which is the upper point. Then the Aleph is completed and Adam is formed. For only now is the infant in the aspect of Adam — when the orlah covers the Bris, this is not the form of Adam. Therefore only Yisrael who are circumcised are called Adam.

This is why our Sages said: "The world stands on K'dushah disidra" (Sotah 49a). The essential sustaining of the world is for the tachlis — that everything return and be included in its root. For this the world was created, and on this it stands. The world stands on K'dushah disidra — composed in lashon targum — the diverse actions included in achdus haPashut. This is the world's sustaining: the wondrous thing that diverse actions (the world and all that fills it) receive life-force from and are drawn from achdus haPashut. This can only be through K'dushah disidra — through which all diverse actions are included in achdus haPashut. 20

Therefore Milah overrides Shabbos. Though the holiness of Shabbos is exceedingly lofty — even the building of the Beis HaMikdash is pushed aside before it — nevertheless, it is impossible to draw the holiness of Shabbos into this world except through Yisrael specifically, as we say: "You did not give it, Hashem our G-d, to the nations of the lands… for to Yisrael Your people You gave it in love." For Yisrael and Shabbos are one aspect at their root, as understood from Havdalah: "Who distinguishes between holy and mundane, between Yisrael and the nations, between the seventh day and the six days of work." Since the illumination of Shabbos can only be drawn through Yisrael — on the contrary, "a gentile who observes Shabbos is liable to death" — it is an excess of light that causes death.

This is the aspect of Shir Shel Yom [the daily Psalm] recited after K'dushah disidra — in which we mention Shabbos every day: "Today is the first day of the week" [literally: "the first day in Shabbos"]. This is to remember Shabbos each day — to draw the simchah of Shabbos into the six weekdays. This is the Shir Shel Yom itself: all songs are essentially from Shabbos (Olam HaBa, where the future song will be aroused). The songs of the weekdays (Olam HaZeh) are only what is drawn from Shabbos into the weekdays — song and simchah. Therefore we first say "Today is the first day of the week" and then say the song — for the song derives from the simchah of Shabbos drawn into the weekdays. 21

This is what our Sages established in the Shabbos prayer: "Therefore all His creatures shall glorify and bless G-d… who bequeaths rest to His people Yisrael in His holiness on Shabbos Kodesh." For on Shabbos, rest and repose is drawn to all creatures — through which is their entire sustenance. As it is written: "And the heavens and the earth were completed… And Elokim completed on the seventh day His work" — and our Sages expounded: "What was the world lacking? Rest. Shabbos came, rest came." But all this vitality and rest drawn on Shabbos upon all creatures — this is through Yisrael keeping Shabbos. This is (Shemos 31): "And the children of Yisrael shall keep the Shabbos… between Me and the children of Yisrael it is a sign" — the secret of Shabbos holiness is only between Him and Yisrael, and nothing interposes between them, in the aspect of "and in His joy no stranger shall mingle" (Mishlei 14).

This is also the aspect of Ketores after tefillah — the aspect of simchah: "Ketores y'samach laiv" — "Incense gladdens the heart" — for now one merits simchah through the simchah of Shabbos drawn into the weekdays. 22

Therefore Milah overrides Shabbos — for only through Milah is one formed into Adam, a Jewish man with a share in drawing Shabbos holiness into this world. And this is precisely pikuach nefesh overriding Shabbos — when one of Yisrael is lacking from the world, the drawing of Shabbos holiness is diminished. Therefore Milah and Shabbos are trein sahadin — both depend on each other. It is impossible to draw Shabbos holiness except through Yisrael sealed with the holy seal of Milah; and it is impossible to endure in the holiness of Yisrael except through Shabbos. The essential holiness is the Bris, but few merit this in completeness. The sustenance of most of Yisrael — who have damaged this as they have — is through Milah and Shabbos. Through Milah, all Yisrael are called "Tzadikim" (as Rabeinu z"l wrote in the Torah "Tzivisa Tzedek," siman 23). Through Shabbos, one merits teshuvah. On weekdays, the two witnesses are Tefillin and Milah — for on weekdays, Shabbos holiness is drawn through binding the Tefillin. But on Shabbos itself, Tefillin are forbidden — for through Shabbos holiness itself one is included and bound to Him.

Then we conclude with Halachos and Shalom: "Kol hashoneh halachos b'chol yom..." — "Whoever studies halachos every day is assured of the World to Come" — for this encompasses all the aspects above. Everything is accomplished through Halachos, through which one merits shalom — the aspect of achdus haPashut that is revealed. 23

Due to the immense stature of Shabbos holiness, even the mitzvah of Shofar on Rosh HaShanah is pushed aside on account of Shabbos shvus — when Rosh HaShanah falls on Shabbos, we do not blow the Shofar, lest one carry it four amos in the public domain (Rosh HaShanah 29b).

Baruch Hashem l'olam, Amain v'Amain! 24 For on Shabbos it is forbidden to carry from the public domain to the private domain or vice versa. The Tanna began Maseches Shabbos with hotza'ah specifically — "because it was dear to him, he placed it first." This is: "The goings-out of Shabbos are two that are four inside, and two that are four outside. How so? The poor man stands outside and the householder inside." Inside and outside — the aspect of ayeil and nafik. Within each there is ratzo va'shov. The poor man and householder are the Rav and talmid — Moshe and Yehoshua, the upper and lower points. Within the householder (Tzadik/Moshe) himself, there is ayeil and nafik — inner avodos (Torah and prayer) and outer avodos (eating, speaking with people) — each with ratzo va'shov. And the nafik of the Tzadik is far higher than the ayeil of the rest of the world. Likewise among ordinary people, each has ayeil (Torah and prayer) and nafik (commerce, eating), each requiring ratzo va'shov — not to enter or exit beyond the boundary. Therefore: two that are four inside, two that are four outside.

This is also the aspect of K'dushah disidra on Motza'ai Shabbos: immediately upon the departure of Shabbos and the beginning of the weekdays, we recite K'dushah disidra (in Lashon HaKodesh and lashon targum) — to draw the kedushah of Shabbos into the six weekdays by connecting and including lashon targum within Lashon HaKodesh (connected to Shabbos), reciting the order of Kedushah in them. 25

All the thirty-nine melachos of the weekdays are berurim — refining holiness from outside to inside. The essential holiness is inside, in the aspect of ayeil; but one must be expert in nafik as well, for this is why a person comes to this world — for the test and the choice. One is compelled to go outside to attend to bodily needs, where the essential test lies. One must be expert there, withstand the test, refine what needs refining, and bring it from outside to inside. This is the service of every person in this world. Therefore the Tanna placed hotza'ah first — all melachos are included in the prohibition of carrying from domain to domain. All melachos are berurim from the public domain to "the domain of the Singular One of the world," as the Zohar says. On Shabbos, carrying is forbidden — for on Shabbos there is no birur. Shabbos holiness is the aspect of "Wait!" — the essential assistance of "one who comes to purify — he is assisted: they say to him, Wait!" All transgressions come from not waiting. Adam HaRishon sinned because he did not wait (Beraishis Rabbah 21:7) — "Who will uncover the dust from your eyes, Adam HaRishon" etc. The essential damage is through haste — "and one who rushes with his feet sins" (Mishlei 19).

Therefore on Shabbos and Yom Tov we do not recite K'dushah disidra in Shacharis — only at Minchah. They do not need kedushah drawn upon them — they themselves are holy (Yom Tov also reveals Shabbos-kedushah). Only at Minchah, which is close to the weekdays (Minchah is linked to the following day regarding Tachanun) — therefore K'dushah disidra is said then. 26

All this stems from the damage to the expertise — not waiting and settling one's mind properly. From this comes "he peered and was stricken," "he peered and died" — the damage of the great Tzadikim who damaged the expertise of ratzo va'shov, of ayeil and nafik — until there are those in the aspect of Acher who "cut the saplings," Rachmana litzlan. Only Rabbi Akiva entered in peace and exited in peace — expert in ayeil and nafik. When Shabbos arrives, it is forbidden to carry in or out — for then there is no birur, but the aspect of "Wait!" — rest and repose upon all the berurim. Every person must rest and not leave his place: "Let every man remain in his place; let no man go out from his place" (Shemos 16). One must draw upon oneself the holiness of Shabbos — "repose of tranquility and quietude" — to draw settling of mind, the expertise, the "Wait!" — the essential ways of teshuvah rectified on Shabbos.

On Rosh HaShanah is the essential teshuvah, for it is the first of the Ten Days of Teshuvah. For then Adam HaRishon was created and called Adam — in order that he merit being included in the aspect of Adam mentioned above. He damaged this through his sin, and the rectification is through teshuvah — which one must engage in every year from Rosh HaShanah until Shemini Atzeres, all to rectify the aspect of Adam. The essential teshuvah is through the blowing of the Shofar, as it is written: "Awake, you sleepers, from your slumber" etc. Therefore they blow TaRaT — a tekiah at the beginning and a tekiah at the end, the aspect of the upper point and the lower point — and a teru'ah in the middle (or teru'ah and shevarim out of doubt), in which are the changes of voices of groaning and wailing. This is the aspect of the Vav — the aspect of changes of colors, that one's face changes to many colors through the shame and spilling of blood, which is the essential teshuvah, as is written there. Therefore Rosh HaShanah is on Rosh Chodesh — for then is the essential rectification of the moon, the aspect of Yehoshua, rectified through teshuvah — whereby the sun illuminates the moon, Moshe illuminates Yehoshua, as mentioned above.

Translator's Overview 27

Therefore, when Rosh HaShanah falls on Shabbos we do not blow the Shofar — lest one carry it four amos in the public domain. For all teshuvah is through Shabbos, and the main thing is through the aspect of "Wait!" — "Let no man go out from his place on the day of Shabbos" — not to go outside one's four amos. For the four amos each person has in the public domain are like a private domain for him; when one carries out from them, this is carrying from the private domain to the public domain — the essential prohibition of melachah on Shabbos, the essential damage to teshuvah, the damage to the expertise of ayeil and nafik. Therefore, on account of this decree — lest one carry the Shofar from domain to domain — they prohibited blowing the Shofar on Shabbos entirely, outside the Mikdash. For outside the Mikdash one must be very careful not to damage the expertise. Especially now, in the time of the churban and the length of the exile, both collectively and individually — one must wait a great deal, as it is written (Chavakuk 2): "If He delays, wait for Him." And (Yeshayahu 6): "Therefore Hashem will wait to be gracious to you." And (Tzefaniah 3): "Therefore wait for Me, until the day I arise."

And likewise every individual — regarding the bitter exile of his soul, having strayed through his sins, his soul greatly distressed, desiring and yearning to return to Hashem, yet it has not been achieved — he must be very careful never to despair in any way, as has been explained countless times. For one must wait a great deal. And all this is drawn through the holiness of Shabbos, through which is the essential rectification of teshuvah. Therefore, on account of the concern lest one carry — which is the damage to Shabbos, the damage to the expertise of ayeil and nafik, the damage to the aspect of "Wait!" — they overrode the Shofar on Shabbos. The essential concern is that due to the preoccupation with the mitzvah of blowing the Shofar, one will go to a sage etc. and thereby carry four amos — specifically from the concern of haste and urgency. For every Jew is in a great rush to return to Hashem. But one who truly wishes to return in teshuvah, though he must urge himself and run with all his might to the true Tzadikim — nevertheless, he must wait. Therefore they were concerned that through the preoccupation with the mitzvah of Shofar — which is itself teshuvah — one might damage the holiness of Shabbos, which is the essential teshuvah. So they overrode the Shofar and relied on the holiness of Shabbos itself — that through Shabbos holiness alone, the ways of teshuvah will be rectified on Rosh HaShanah.

And this is the aspect of the five remembrances one must recall in the blessing of Ahavas Olam and in Krias Shema — which is the emunah of the Unity, as our Sages said. One must remember the deed of Amalek, as it is written (Devarim 25): "Remember what Amalek did to you on the way, when you went out from Mitzrayim" — the aspect of cutting off the seed of Amalek, corresponding to the lower point — "Be still before Hashem" — subduing the blood in the chalal has'mali. For now all the wars fought against Amalek are only through remembrance, which is the essential mitzvah. Therefore we read Parshas Zachor in the Torah — a positive commandment from the Torah. And likewise one must remember every day, especially before accepting the yoke of Heaven in Krias Shema — to focus the thought that the kelipah of Amalek constantly ambushes every Jew without limit. It is impossible to completely uproot him — lest free will be annulled — only in the end of ends his memory will be erased. For now, one must remember and believe in this, so that our eyes always look to Hashem to save us — to fulfill "Be still before Hashem" and bear the spilling of blood etc. All this through the power of the holiness of Shabbos, the aspect of the holiness of the Tzadik — which one must remember always, in the aspect of "Remember the day of Shabbos" — "remember it from the first day of the week" etc. (See below.)

The following summary and diagram are not part of the original text. 28

And this is the aspect of the remembrance of the deed of Miriam — not to speak lashon hara. For lashon hara is equivalent to the three transgressions — avodah zarah, giluy arayos, and shefichas damim — corresponding to the three points, and it is the greatest of them all. For through lashon hara one separates the Aluf — "a gossip separates" etc. — separating Klal Yisrael (the lower point) from the Tzadik (the upper point). The essential lashon hara is when one speaks against the Tzadik and those attached to him. And even when one speaks against any individual Jew — according to the lashon hara, so is accusation aroused, chas v'shalom, against him, to separate him from the point etc. Therefore the essential rectification is shalom — for this one must make oneself like a wilderness, bear the spilling of blood, and be among "those who hear their disgrace and do not respond" — until they return to us etc.

This halacha maps the final sections of the morning davening onto a single grand theme from LM II:2: drawing the simchah and kedushah of Shabbos into the six weekdays, thereby revealing achdus haPashut (the simple Unity of HaKadosh Baruch Hu) within the multiplicity of the world. 29

And this is the aspect of the remembrance of the Exodus from Mitzrayim. For the Exodus and the downfall of Amalek are one aspect — subduing the enemies and pursuers of Yisrael, who are the aspect of the evil blood in the chalal has'mali, from which is the hold of all the seventy nations. And Yisrael were chosen from every people and tongue — primarily through the holiness of our forefathers, the seven shepherds, and primarily Moshe Rabeinu — who sanctified themselves so greatly that they completely subdued the blood in the chalal has'mali and all the desires and evil traits drawn from it. They drew the holiness to their offspring until all Yisrael are holy vis-à-vis the seventy nations — through receiving the Torah, which is preserved for us to sanctify ourselves in eating and drinking and in matters of marriage according to the Torah. Through this they subdue the blood in the chalal has'mali, through which we went out from Mitzrayim with miracles and wonders — because they had already been somewhat sanctified, through the merit of the forefathers and the merit of the Torah they would receive.

The key mechanism: Halachos → reveal truth → complete the dibbur → achieve Lashon HaKodesh (connected to Shabbos) → draw Shabbos-simchah into weekdays → all diverse actions included in the One. 30

We must remember the Exodus daily — to strengthen our emunah and look forward to salvation always. Just as He took us out of Mitzrayim with such awesome signs and wonders, so may we merit to subdue all enemies. The main one is Amalek who includes them all — "Amalek is the first of the nations" (Bamidbar 24). One must remember well that they have already uprooted him many times — in the days of Moshe and Yehoshua and David and Mordechai — but he is such a strong kelipah that Hashem Himself fights him until the generation of Mashiach, as it is written: "A war for Hashem with Amalek from generation to generation." All this because the power of free will has great force, and He does not wish to annul free will. Every Jew is obligated to fight him — the battle of the yetzer in this world, the essential battle with the turbidity of the bloods from the chalal has'mali. But most people are of weak strength. Therefore all our strength is through the great Tzadikim in every generation who fight on our behalf, as is written in the Torah "T'las nafkin mei'chad" (siman 58). They make known to us and draw to us the holiness of Shabbos Kodesh — through which every Jew has the power to remain standing and not fall completely into the portion of the kelipah of Amalek, who ambushes to uproot a person entirely from both worlds, chas v'shalom.

Likutay Halachos — Hilchos N'si'as KapayimHalacha 3 (§1–4) All of Amalek's war is in many aspects — he descends and entices, intensifying the evil bloods and introducing many evil thoughts into the heart, which are the essential evil inclinations — and he ascends and accuses, and through the accusations his power intensifies further, chas v'shalom. And not content with this, he spreads himself with awesome stratagems to increase machlokes against the true Tzadik who is mighty in strength — until he introduces ti'na even into the hearts of great Tzadikim, to divide their hearts from him by introducing many difficulties against him — until through this many of Yisrael distance themselves from him. And this is the worst of all.

Based on LM I:31 — "Is Lan Baira bidabra" (The Well in the Field) 1

Through all the above, you will understand on your own all the five remembrances one must recall in Krias Shema and its blessings. The remembrance of the deed of Amalek — the essential totality of the kelipos that wishes to distance from Hashem, even introducing heresies into the heart, Rachmana litzlan. Therefore one must remember this well. For now we have no power to fight him physically — only to remember well the deed of Amalek, so we understand that all the evil thoughts and evil desires are all the deeds of Amalek. But we have the power to subdue him — even those who consider themselves very weak — only one must remember the day of Shabbos, the aspect of the power of the true Tzadik. And likewise one must remember Matan Torah, the aspect of Shabbos on which the Torah was given — for through the holy Torah that Moshe drew for us, and through the chidushei Torah of the true Tzadikim in every generation, they subdue him. And most of all, one must remember the Exodus from Mitzrayim — a positive commandment to remember every day aloud — to remember and take to heart that Hashem has already helped us greatly, and we have already gone out from many very powerful kelipos — the aspect of the Exodus from Mitzrayim. Through this our hope and strength will be fortified to prevail against him with the power of the Tzadik — until it will be fulfilled: "As in the days of your going out from Mitzrayim, I will show him wonders." For this reason we mention the Exodus extensively in the prayer, in Emes V'yatziv etc.

See there the entire teaching well: 2 But one must also remember the deed of Miriam — to be careful of lashon hara. For the greatest damage is through lashon hara — through which one distances, chas v'shalom, from the true Tzadik, the aspect of Moshe, through whom comes all the strengthening in this long war. As is written in all the mussar books — all the physical wars between kings are called a "small war" compared to the war a person has with himself, which is called a "long war." This is the essential war of Amalek in every generation — collectively and individually, with every person, at every time. And most of Yisrael have no power to stand in his war except through the power of the Tzadik. Through lashon hara one is separated from him — therefore he is called a "gossip who separates the chief [aluf]." Therefore they warned us to remember the deed of Miriam — to teach that even though they were awesome Tzadikim, nevertheless Aharon and Miriam erred in this, that they questioned Moshe. All the more so that it is forbidden for the rest of the people to question, chas v'shalom, the true Tzadik — even if one hears from other Tzadikim some difficulty against him, all the more so etc.

In brief: Tzedakah is the aspect of the galgalim [celestial spheres]. The tzedakah is incomplete — it ought to have nineteen berachos corresponding to seven planets and twelve spheres. Yet our Sages said (Bava Basra 9b): "One who gives tzedakah is blessed with six berachos, and one who appeases [the poor person] with eleven" — still short. This indicates that tzedakah has no completeness except through emunah, which is the source of all berachos. 3

Therefore Rosh HaShanah is called Yom HaZikaron [the Day of Remembrance]. For then is the first of the Ten Days of Teshuvah, and the essential teshuvah is through remembrance — remembering Hashem and the World to Come, prevailing over whatever each person must prevail over. This is the aspect of remembering Shabbos, which is the aspect of the World to Come — through which one subdues the aspect of Amalek etc. Likewise all the remembrances are included in Rosh HaShanah, which is the first of the Ten Days of Teshuvah, comprised of all of them. For in it is the aspect of the beginning of teshuvah, which is very difficult, as our Sages said (Mechilta, Parshas Yisro): "All beginnings are difficult." Therefore Rosh HaShanah is called Yom HaZikaron.

Emunah depends on the Bris [covenant]. Sh'miras habris operates in two aspects — the aspect of Malach Hashem Tzva'os. One who merits sh'miras habris: Chesed is revealed — love, yearning, and kisufin [longing] for Hashem. Through this, n'fashos [souls] are made and n'kudos [vowel-points] are formed for the letters — the letters of Torah are configured to receive good. 4

For Amalek is the totality of the kelipos, the totality of the exile of the seventy nations, who wish to cause His Name to be forgotten from the world, chas v'shalom, as it is written (see Yirmiyahu 23): "who plan to make [the people] forget Your Name." Therefore they devise plans against Yisrael, as it is written (Tehillim 83): "Against Your people they conspire cunningly… so that the name of Yisrael will no longer be remembered. They have conspired with one heart against You; they cut a covenant" etc. Therefore one must remember the deed of Amalek — to know that all manner of evil thoughts, whether of fantasies and desires, or of difficulties and heresies — all are the aspect of Amalek. And one must remember that the ancient Tzadikim already uprooted him, yet he still intensifies and spreads. But Hashem will uproot him completely — "A war for Hashem with Amalek from generation to generation" — in every generation Hashem sends great Tzadikim who draw the magnification of His Name and His remembrance in the world, in the aspect of "This is My Name forever, and this is My remembrance from generation to generation" (Shemos 3). For through the erasure of Amalek from generation to generation, His remembrance is maintained from generation to generation. And this is (Pesachim 50): "'This is My Name' and 'this is My remembrance'… Not as I am written am I read" etc. — this is the aspect of the upper point and the lower point. For the Name Havayah — the aspect of "This is My Name forever" — is the upper point, the aspect of "the glory of G-d is to conceal a matter." And the Name Adnus — the aspect of "this is My remembrance" — is the lower point, the aspect of the revelation of His malchus. When these two Names are included and unified together — the lower point and the upper point — through this the aspect of Adam is formed.

Not only must one have yearning and longing — one must also express the kisufin with one's lips, so the nefesh emerges from potential into actuality. This is the aspect of gilgulai han'fashos [transmigrations of souls] and zivugay han'fashos [unions of souls]: the is'arusah dil'satah [awakening from below] (longing toward the holy thing) creates a nefesh nukva [feminine soul]; then the holy thing longs back — the is'arusah did'churah [awakening from above] creates a nefesh d'churah [masculine soul]. 5

And this is the aspect of the five remembrances mentioned above: the remembrance of the deed of Amalek and the Exodus from Mitzrayim — the aspect of the lower point. Shabbos — the aspect of the upper point, comprised of all of them, the aspect of Moshe etc. The remembrance of Matan Torah — the aspect of the Vav within the Aleph, for the essential binding and drawing of vitality from the upper point to the lower point is through the Torah, which is the amuda d'emtza'isa [middle pillar]. And one must also remember the deed of Miriam — to be very careful of lashon hara and machlokes, which is the opposite of all this and ruins everything, chas v'shalom — for it is the aspect of "a gossip separates the chief [aluf]," as mentioned above.

When one becomes a ba'al nefesh [a person of soul]: all one's eating and meals are in the aspect of Lechem HaPanim [the Showbread]. Then all the nations toil for his sustenance, and the aspect of Panim [the Face / Divine countenance] is revealed — the light of the sun — "V'lo yikanef od morecha" — "Your Teacher shall no longer be hidden" (Yeshayahu 30) — for the face of Hashem is revealed, "ki sar tzilam" — "their shade has departed." These are exceedingly lofty matters. 6

And this is the aspect of Pashta Munach Zarka Segol. Zarka — the aspect of the lower point, the essential teshuvah to return it to its place, to the aspect of the upper point, in the aspect of "Zarka d'izdrikas la'asar d'isnat'lis misaman" [the zarka that was thrown to the place from which it was taken], as mentioned above. And this is the aspect of Segol, which is the upper point, as is written in the aforementioned Torah. And Pashta — this is the aspect of the Vav within the Aleph, through which they are bound and included together, as mentioned above. And this is the aspect of Munach — the aspect of Shabbos, which is repose and rest. For the essential binding and inclusion is through Shabbos, which is a day of rest, as mentioned above.

This is the aspect of Bircas Kohanim. The Kohain is ish haChesed. He is the Chesed that is revealed through sh'miras habris — the Chesed that rests upon the bris shalom: "Hin'ni nosain lo es brisi shalom... bris k'hunas olam" — "Behold I give him My covenant of peace... a covenant of eternal priesthood" (Bamidbar 25). The K'hunah (Chesed) is revealed through sh'miras habris. The Kohanim are in the aspect of sh'miras habris: "Ki shamru imrasecha u'vrischa yintzoru" (Devarim 33). 7

And this is the aspect of Krias HaTorah on Shabbos. For the essential fulfillment of the Torah is through Shabbos. For the fulfillment of the Torah is very difficult to draw into the world — "for the inclination of man's heart is evil from his youth" — and the ba'al davar [Adversary] incites every person greatly to sin, chas v'shalom. Therefore many have stumbled as they have stumbled — Hashem have mercy from now on. For this reason the angels protested greatly about the creation of man, saying "What is man…?" — "he is destined to sin before You" etc. And likewise at Matan Torah they protested the giving of the Torah to Yisrael (Shabbos 88b) — all because they saw that many would transgress the Torah and few would merit fulfilling it completely. But Hashem did not listen to them and said: "For nothing was I called merciful and gracious?" — for He saw that there would be Tzadikim in every generation who would fulfill the Torah in completeness, and they would return Yisrael in teshuvah until in the end the complete redemption will come through Mashiach Tzidkeinu. Therefore He created man and gave the Torah to Yisrael. It emerges that the essential Matan Torah was through teshuvah that preceded the world — Hashem preceded the remedy to the affliction, which is teshuvah. Even if Yisrael sin, He has already prepared for them the remedy of teshuvah. But the essential way of teshuvah is drawn through the holiness of Shabbos, which the true Tzadikim draw, as mentioned above.

Therefore the Kohain is in the aspect of ratzon and kisufin [will and longing]. All the korbanos are through the Kohain, and in every korban "ratzon" is mentioned: "Lirtzon'chem tizb'chuhu" — "For your acceptance shall you slaughter it" (Vayikra 19). Only the Kohain can offer korbanos l'ratzon, because the Kohain IS the aspect of ratzon — Chesed, love, yearning. 8

Therefore we read the Torah on Shabbos more than any other time of the year — reading all seven aliyos and completing the entire Torah from sidra to sidra each Shabbos until completing it on Simchas Torah. This shows that the essential drawing of the Torah into the world — that we merit to fulfill it, which is the main thing — is through Shabbos, the aspect of teshuvah, through which the essential fulfillment of the Torah comes. Therefore we read seven aliyos on Shabbos, corresponding to the seven shepherds from Avraham to David — whose essential one is Moshe, who gave us the Torah. For all the seven shepherds drew the Torah. The beginning was from Avraham, as our Sages said (Yoma 28b): "Avraham fulfilled the entire Torah" etc. — and from him to Yitzchak and Yaakov etc., until it was given through Moshe Rabeinu. But the essential place of the Torah is in Eretz Yisrael and the Beis HaMikdash, as it is written (Yeshayahu 2): "For from Tziyon shall go forth Torah." Therefore the completion of the fulfillment of the Torah is through David, the seventh of the seven shepherds — for he labored and found the place of the Beis HaMikdash and engaged in its building, and it is named after him: "Beis David." Therefore we read seven aliyos on Shabbos, the aspect of the seven shepherds — for the essential fulfillment of the Torah drawn through the seven shepherds is through Shabbos, the aspect of teshuvah.

Therefore the Rav who resembles a Malach Hashem Tzva'os — who is in the aspect of sh'miras habris in both aspects, through which Chesed (love, yearning, kisufin) is revealed — this Rav is called "Kohain": "Ki sifsay Kohain yishm'ru da'as, v'Torah y'vakshu mipihu — ki Malach Hashem Tzva'os hu" — "The lips of a Kohain shall guard knowledge, and Torah they shall seek from his mouth — for he is an angel of Hashem Tzva'os" (Malachi 2). Our Sages derived (Mo'ed Katan 17): "If the Rav resembles a Malach Hashem Tzva'os — seek Torah from his mouth." Rabbainu z"l explained: when the Rav is in the aspect of sh'miras habris, Chesed (kisufin) is revealed, and he must express the kisufin from his mouth — through which the letters of Torah are configured for good. "Torah y'vakshu mipihu" — the letters of Torah REQUEST to be configured through this Rav who resembles a Malach Hashem Tzva'os. 9

And this is the aspect of the reading of the Maftir in the Nevi'im. For all the Nevi'im are in the aspect of talmidim of Moshe Rabeinu, who is the master of all the Nevi'im. Therefore they are all included in Yehoshua — the first book of the Nevi'im — for he was the first talmid-prophet of Moshe, "who did not depart from the Tent." All the Nevi'im received through him, as they said (Avos 1): "Moshe received Torah from Sinai and transmitted it to Yehoshua, and Yehoshua to the Elders, and the Elders to the Nevi'im" etc. Yehoshua is the aspect of the lower point, receiving from the upper point which is Moshe — through whom specifically Moshe illuminates the Torah to Yisrael. Therefore all the seven shepherds — whose essential one is Moshe, through whom the Torah is drawn — all their illumination of the Torah to Yisrael is through the aspect of Yehoshua, the lower point, the aspect of the chirik of S"G, the aspect of "and if I make my bed in She'ol, behold You" — as is explained in the aforementioned Torah. For the essential thing is to cut off the seed of Amalek, from whom comes the seething of the bloods in the chalal has'mali, from which come all sins and damages, Rachmana litzlan. This war is waged by Moshe — the true Rav of the generation — through the aspect of Yehoshua the talmid. For specifically Yehoshua pertains to this, as it is written: "Go out and fight with Amalek." Through this specifically, the upper point illuminates the lower point and the way of teshuvah is drawn into the world. Therefore we read the Nevi'im for Maftir, for all the Nevi'im are in the aspect of Yehoshua — and we read them after Krias HaTorah, for the essential fulfillment of the Torah is through the aspect of Yehoshua the talmid, the lower point, through whom the Tzadik (the aspect of Moshe) draws the way of teshuvah into the world — through the holiness of Shabbos.

Therefore the Kohain was commanded with extra kedushah regarding the bris, more than a Yisrael: "K'doshim yihyu... ishah zonah vachlalah... u'g'rushah lo yikachu." Through bris, Chesed is revealed → ratzon and kisufin → the Kohain IS the Rav described above. 10

Therefore we mention in the blessings of the Haftarah the sprouting of the horn of Mashiach — that in the end Hashem will finish and all Yisrael will merit fulfilling the Torah through Mashiach Tzidkeinu, as is stated in those blessings: "Faithful are You, Hashem our G-d, and not a single word of Your words shall return empty… for in Your holy Name You swore to him that his light shall never be extinguished" etc. For the essential fulfillment of the Torah — which is the sprouting of the horn of Mashiach — is through the aspect of the Nevi'im, the aspect of Yehoshua, the lower point, through which the Tzadik (the aspect of Moshe) draws the way of teshuvah into the world.

This is: "Tumecha v'Urecha l'ish chasidecha... ki shamru imrasecha u'vrischa yintzoru — yoru mishpatecha l'Yaakov v'Sorascha l'Yisrael" — the Kohain (ish chasidecha) merits this through sh'miras habris ("they guarded Your word and Your covenant they watch") → therefore "they shall teach Your judgments to Yaakov and Your Torah to Yisrael." He is truly fit to teach mishpat and Torah, for "Torah y'vakshu mipihu" — the letters request to be configured through the Kohain/ish haChesed/the Rav described above. 11

And this is what our Sages said — that they instituted reading the Nevi'im for Maftir because once the wicked kingdom decreed that the Torah should not be read, and they read from the Nevi'im instead; afterwards, when the decree was annulled, they retained the practice of reading the Nevi'im for all generations. That is: even when the wicked kingdom wishes to nullify the Torah from Yisrael through their great provocations — nevertheless, the Torah is sustained through the Nevi'im. Therefore they did not abolish this practice of reading the Nevi'im after Krias HaTorah — to show and make known that the essential fulfillment of the Torah is through the Nevi'im, the aspect of Yehoshua, the aspect of the talmidim of the true Tzadikim, through whom the essential drawing of the way of teshuvah comes — through which the Torah is fulfilled, as mentioned above.

When the Kohain teaches Torah to Yisrael, he configures the letters of Torah for good — because he is in the aspect of Chesed through bris. 12

Therefore before Rosh HaShanah, Yom Kippur, and the Ten Days of Teshuvah is the month of Elul, in which Yisrael are aroused in teshuvah. For then they are engaged — through the power of the Tzadikim — in making the road for teshuvah, which is the aspect of "Who makes a way in the sea and a path in mighty waters" (Yeshayahu 43) — which is the secret of the kavanos of Elul, as mentioned above. Its essential aspect is the expertise in halachah mentioned above — the aspect of "If I ascend to heaven, there You are; and if I make my bed in She'ol, behold You" etc. For through this one merits Rosh HaShanah, Yom Kippur, and the Ten Days of Teshuvah, in which is the essential teshuvah. For it is impossible to merit teshuvah except through this path — when one accepts upon himself that however things may be, he will strengthen himself in Hashem always, in the aspect of "and if I make my bed in She'ol, behold You" — then specifically he will merit teshuvah. For there are many ascents and descents that every person must pass through, which cannot be explained in writing. Especially one who has already stumbled as he has stumbled — therefore, if he wishes to have compassion on his life and better his end, he must go on his hands and knees to receive this path of the expertise in halachah mentioned above. And then he will merit a good end forever.

Thus: the Kohain = bris = Chesed. Therefore all berachos come through the Kohain — for all berachos are incomplete without emunah, and emunah depends on sh'miras habris. Through bris → Chesed is revealed → kisufin d'kedushah → letters of Torah configured for good → berachos flow. The letters of Torah have no action except according to how they are configured through kisufin — for good or, chas v'shalom, the opposite. (See in the teaching after the maimrah d'savay d'vay asunah — "Zivugan v'hitztarfusan shel ha'osiyos.") 13

And now — how beautiful and how pleasant is the order that our Sages established for us: "everything beautiful in its time" (Koheles 3)! For immediately on Simchas Torah, when we conclude the Torah with the passing of Moshe — "and Yehoshua was full of the spirit of wisdom" etc. (as above, section 25) — we begin Beraishis and read until the parshah of the holiness of Shabbos, which is Vayechulu, as mentioned above. For the essential avodah from Elul until now is to draw the way of teshuvah into the world — primarily through Shabbos, which the Tzadikim — the aspect of Moshe who illuminates and makes known through the aspect of Yehoshua — make known to us. Therefore we immediately read the Haftarah from the beginning of the Book of Yehoshua, which speaks of the passing of Moshe and Yehoshua's need to strengthen himself, as it is written there (Yehoshua 1): "Moshe My servant has died — now arise, cross over" etc., and they conclude with: "Only be strong and courageous." For this is the essential rectification and hope — that Moshe drew such a rectification that even after his passing he continues to draw the way of teshuvah into the world through the aspect of Yehoshua, through which they conquer Eretz Yisrael etc.

Through kisufin d'kedushah all berachos flow. Through the Chesed revealed via sh'miras habris (ratzon/kisufin) — all berachos are completed, their completeness being through emunah that depends on sh'miras habris. 14

And this we read every single year. For "His dominion is in every generation" — each year this aspect is accomplished anew, beginning the Torah from sidra to sidra each Shabbos until completing it at the conclusion of the seal within the seal of Rosh HaShanah and Yom Kippur, which is on Shemini Atzeres and Simchas Torah. And it is all in order to illuminate and draw the holiness of Shabbos, which is the way of teshuvah in the world. For I heard from his holy mouth, zichrono livrachah, after he said the aforementioned Torah, that wherever there is a true Rav and a talmid who learns from him, there is formed this aspect of Moshe and Yehoshua and the Ohel Mo'ed — through which the essential drawing of the way of teshuvah into the world comes about. And in this they are engaged from Elul until Shemini Atzeres, and then they read the Haftarah from Yehoshua — which is the first Haftarah, for all the Haftaros from the Nevi'im are in the aspect of Yehoshua, the first book of the Nevi'im. For Yehoshua is the lower point, through whom the aspect of Moshe illuminates in every generation, every year, the way of teshuvah into the world, as mentioned above.

This is Bircas Kohanim: the Kohain (ish haChesed through bris) draws berachos to Yisrael — all berachos are completed through him. 15

It has been explained throughout all the above that the essential rectification is Shabbos — which is a "good gift" etc. And the main thing: through Shabbos everyone will merit teshuvah, through which the redemption will come. Therefore one must be very careful to honor Shabbos and remember it always. For Shabbos is the tachlis — the aspect of "the purpose of heaven and earth" etc. This is why they conclude the Haftarah of Yom Kippur — which speaks of teshuvah — with the keeping of Shabbos, as it is written there (Yeshayahu 58): "If you restrain your foot because of Shabbos… then you shall delight upon Hashem" etc. For the essential teshuvah is on Yom Kippur, and even Yom Kippur receives from Shabbos. For Shabbos is the "head of all the sacred times," as we say, "and You blessed it above all the times" — for all the teshuvah rectification of Yom Kippur is through Shabbos. Therefore they conclude the Haftarah of Yom Kippur with the keeping of Shabbos.

"Y'var'checha Hashem" — with money. As explained at the end of the teaching: one who is a ba'al nefesh (through Chesed/ratzon/kisufin d'kedushah) — his eating and parnasah are in the aspect of Lechem HaPanim. Then all the nations toil for his sustenance. Then "sar tzilam" — the nations (the shade covering the sunlight) depart and the light of the sun is revealed: "V'hayu ainecha ro'os es morecha" — "Your eyes shall see your Teacher." This is: "Y'var'checha Hashem" — with money (Midrash Rabbah 11). Through the Kohain (Chesed), great money and parnasah are drawn — the aspect of Lechem HaPanim, where all toil for his sustenance. 16

Through this you will see wonders in the Torah — how everything is arranged in a wondrous order. For this reason Moshe Rabeinu placed the parshah of keeping Shabbos before the parshah of the sin of the Golden Calf, as is evident in Parshas Ki Sisa — which speaks of the Mishkan, then: "But My Shabbasos you shall keep… and the children of Yisrael shall keep the Shabbos… an eternal covenant between Me and the children of Yisrael" — and immediately afterward begins speaking of the sin of the Calf. This is to reveal and make known the kindnesses of Hashem and His wonders: that in His wondrous kindness He always precedes the remedy to the affliction, as our Sages said (Megillah 13b). Before this evil and bitter deed of the sin of the Golden Calf — through which they caused damage for all generations and brought about all the churbanos, for they drew the yetzer hara back upon themselves, from which all the damages come even now — He preceded and made known to us in His Torah the holiness of Shabbos Kodesh, placing it first, to show that He has already preceded the rectification and the remedy, which is the holiness of Shabbos that we receive from the true Tzadikim, the aspect of Moshe. Through this everything will be rectified, for through this the way of teshuvah is drawn into the world. Therefore the thousand lights that were withdrawn through the sin of the Golden Calf are returned to Moshe on Shabbos, and Moshe returns them to Yisrael, as is written in the kavanos — for the essential rectification of the sin of the Golden Calf is through Shabbos.

"V'yishm'recha" — from damaging forces. This = "sar tzilam." The nations of the world who are the "shade" covering the sunlight — they ARE the mazikay alma [damagers of the world]. Now that they cover the sun: "Yomam hashemesh lo yakekah, v'yarai'ach balaylah... Hashem yishmorcha" — "By day the sun shall not strike you, nor the moon by night... Hashem shall guard you" — for now we need guarding from the sun and moon, since the nations (the damagers) cling to them. The Kohain (ish haChesed) draws parnasah (Lechem HaPanim) → the sunlight is revealed ("sar tzilam") → the nations clinging to the sun are subdued → one is guarded from the damagers. 17

Therefore at the entrance of Shabbos we say Mizmor Shir L'Yom HaShabbos — the psalm that Adam HaRishon said at the entrance of Shabbos, close to his sin, as our Sages said — for "Shabbos protected him." And this is the aspect of what is written in the tale of the Two Children Who Were Exchanged — that when one is pursued from Gan Eden, one must station oneself by Shabbos, as is written there, and as brought above. Therefore he said there (Tehillim 92): "How great are Your works, Hashem; exceedingly deep are Your thoughts. A boorish man does not know… But You are exalted forever, Hashem." Rashi explains: "Forever Your hand is on high." That is — he saw immediately that even though the Samech-Mem and his forces provoked so much that they caused him to sin on the very first day — from which would result everything that would result — nevertheless, in His mercy Hashem rested Ruach HaKodesh upon him, and he immediately said Mizmor Shir L'Yom HaShabbos and concluded: "But You are exalted forever, Hashem" — for forever Your hand is on high. For through the power of Shabbos holiness, His G-dliness will be revealed always — through the Tzadikim — even in ikvesa d'Meshicha, even in these last generations where the concealment within the concealment has intensified without end. Nevertheless, the way of teshuvah will continue to be drawn into the world — the aspect of "If I ascend to heaven… and if I make my bed in She'ol, behold You" — through the holiness of Shabbos.

"Ya'air Hashem panav ailecha" — the aspect of Panim is revealed: parnasah in the aspect of Lechem HaPanim, the face of Hashem revealed — "V'lo yikanef od morecha." 18

And this is also what we say afterward in the psalm "Hashem has reigned, He has donned grandeur" etc. (Tehillim 93): "More than the voices of many waters, mightier than the breakers of the sea — mighty on high is Hashem." For even though the many waters and mighty breakers of the sea overwhelm every person so greatly — in the aspect of "all Your breakers and waves have passed over me" (Tehillim 42) — nevertheless, mightier than all of them is Hashem on high. He will finish everything according to His will and bring everything to the true, eternal, good end — for He has already preceded and given Yisrael the holiness of Shabbos. Therefore we say this at the entrance of Shabbos.

The essential Bircas Kohanim is during tefillah. The tefillah — chey bircha'in ditzlosah [eighteen berachos of prayer] — is in the aspect of bris: tzadik cheye almin [the Righteous One, life of the worlds]. Therefore the essential tefillah is merited by the tzadikim — for the essential tefillah is to draw great good, shefa, and berachah to Yisrael. The completeness of berachos is through emunah. Tefillah IS emunah: "Vayhi yadav emunah" — Targum: "Prisan bitzeloh" — "Spread out in prayer" — as Rabbainu z"l brought many times. Emunah depends on bris = chey bircha'in = tzadik. 19

Therefore, even one who has sinned greatly, chas v'shalom — as long as he is not a mumar to anger [Hashem] or to desecrate Shabbos, he is included in Klal Yisrael etc. But a mumar to desecrate Shabbos is like a mumar to the entire Torah and leaves the category of Yisrael. For the essential sustaining of the holiness of Yisrael is through Shabbos, as mentioned above.

This is chey bircha'in PLUS Bircas HaMinim. The essential emunah IS Bircas HaMinim — praying to uproot the Minim and deniers so emunah is revealed in the world. Therefore the essential tefillah depends on Bircas HaMinim: "In all berachos, if the sh'liach tzibbur errs they do not remove him — except for Bircas HaMinim" (brachos 29). 20

Therefore, in everything that passes over a person, one must remember Shabbos always. Especially regarding parnasah — for one must sanctify all the activities and commerce, which are included in the thirty-nine melachos, with the holiness of Shabbos, as Rabeinu z"l wrote (siman 38). For one must remember that the essential blessing of parnasah is from Shabbos — "from which all six days are blessed." And likewise when thoughts pursue a person greatly — one must station oneself by Shabbos, which is rest and repose. For the essential rectification of thought is to be "sit and do not act" — even in thought, as is written elsewhere — and to nullify oneself in the holiness of Shabbos and direct one's thought into the Torah that was given on Shabbos, from which all chidushei Torah are drawn. And likewise regarding jealousy, hatred, and machlokes between a person and his fellow or between husband and wife — which is very common and very damaging as is known — one must remind oneself of the holiness of Shabbos, which is shalom, the aspect of "Shabbos Shalom." And in everything that passes over a person each and every day, one must flee in thought to the holiness of Shabbos — all through the power of the Tzadikim who make known to us the holiness of Shabbos.

Chai bircha'in (sh'miras habris/tzadik) + Bircas HaMinim (emunah revealed/Minim subdued) = nineteen berachos — corresponding to thirteen galgalim + seven planets = the COMPLETENESS of berachos. As the teaching opens: tzedakah was lacking — only seventeen berachos instead of nineteen. Through tefillah (emunah revealed through bris), all berachos are completed → nineteen berachos. Therefore the tefillah in total is nineteen berachos. 21

And this is: "If you restrain your foot because of Shabbos" (Yeshayahu 58) — for the main thing is to rectify the aspect of the raglayim [feet], which are the vessels of walking, to walk in the way of the Torah, in the ways of teshuvah mentioned above — in the aspect of "my foot has stood on a straight path" (Tehillim 26). For the essential birur is in the aspect of the raglayim, for there is all their [the kelipos'] hold — in the aspect of "her feet descend" etc. (Mishlei 5). For this is the aspect of the intensity of the provocation that the ba'al davar provokes now, in these generations, both collectively and individually. For now it is ikvesa d'Meshicha — the aspect of the raglayim, where the hold of the Sitra Achra and the kelipos is very great. Therefore one must know that now, in these generations, when a person exerts himself with even a slight movement to return to Hashem, it is exceedingly precious to Hashem — more than the great avodos of the earlier generations, as is brought in the writings of the Arizal and in the words of the Ba'al Shem Tov z"l, and especially from the words of Admo"r z"l. Therefore the essential end of the redemption is "when the feet reach the feet" — and there will be fulfilled: "And His feet shall stand on that day" etc. — as is brought extensively in the writings of the Arizal. And all the rectification is through Shabbos, in the aspect of "If you restrain your foot because of Shabbos" etc.

Then Chesed is revealed — love, ratzon, and kisufin d'kedushah for Hashem. One must express the kisufin with the mouth. This is the essential tefillah — avodah sheb'laiv [service of the heart], divaikus, yearning, kisufin — and one must express the tefillah with the mouth to bring the nefesh from potential to actuality. Through this the order of tefillos was established. 22

For this world as a whole is the aspect of the raglayim — "and the earth is My footstool" — the aspect of the lower point, which is the aspect of silence and waiting: "Be still before Hashem"… "Only to G-d is my soul silent"… "It is good to wait in stillness for the salvation of Hashem" — meaning silence and waiting. For in this world one must only wait. For it is a passing shadow, a dissipating cloud, a blowing wind. People must pass through it for the test and the refining. The main thing is to stand in the test and wait in all things — not to chase any superfluous desire. What one truly needs — one should have trust and always wait for Hashem's salvation. Through this one merits sanctifying all the activities of the six weekdays, connecting them to Shabbos — whereby the aspect of Adam to sit upon the Throne is formed. For through the stillness and silence, one sanctifies the weekday activities, drawing through the six weekdays the aspect of the Vav within the Aleph — binding oneself to the upper point, the Kisei d'miskasya, from which the essential Shabbos holiness derives. For Shabbos in general is the upper point, and the world in general is the lower point. Through sanctifying the weekdays via stillness and silence, one draws through the six weekdays — the Vav — from the upper point to the lower point, forming the aspect of Adam, which is the way of teshuvah.

Through the yearning and kisufin, zivugin [unions] are made: one's longing for the holy thing = is'arusah dil'satah → creates nefesh nukva. The holy thing longs back = is'arusah did'churah → creates nefesh d'churah. 23

This is: "If you restrain your foot because of Shabbos, from pursuing your affairs on My holy day" — for all the resting on Shabbos from pursuing one's affairs is in the aspect of "restrain your foot because of Shabbos," for all the berurim are in the raglayim, and therefore any pursuit of one's affairs is forbidden on this holy and awesome day. And this is: "And you shall call Shabbos a delight" — for the essential Shabbos holiness is specifically to fulfill Oneg Shabbos, which comprises the three meals of Shabbos, which are the aspect of Eden, Nahar, Gan — the three mitzvos mentioned above, the three points, which are the way of teshuvah. And this is: "And to the holy one of Hashem, honored — and you shall honor it from doing your ways" — the rectification of kavod, to merit Divine honor through the ways of teshuvah, as is explained in the aforementioned Torah on this verse.

This is Bircas Kohanim during tefillah. The Kohanim may not ascend the duchan until the sh'liach tzibbur calls them — derived from "Emor lahem" — "Say to them" — they must be told and called, and only then do they ascend to bless Yisrael. Similarly, each word of Bircas Kohanim must be read to them word by word (OC 128:13). 24

And this is: "From pursuing your affairs and speaking words" — "that your speech on Shabbos should not be like your speech on a weekday" (Shabbos 113b). For in truth the essential elevation of speech is on Shabbos. Then the raglayim ascend — which are the aspect of speech, in the aspect of "righteousness you shall speak" (Tehillim 58), the aspect of "righteousness calls him to his foot" (Yeshayahu 41) — the aspect of "righteousness shall walk before him" (Tehillim 85). For speech is the aspect of Malchus-Peh [Kingship-Mouth], whose essential ascent is on Shabbos, Malchesa [the Queen]. During the six weekdays — this world — one must only be silent, as our Sages said (Chullin 89) on the verse "Do you indeed speak righteousness in silence?": "What should a person do in this world? Make himself like a mute." For it is forbidden to speak any words of worldly affairs — only words of Torah and prayer. As they said: "Perhaps even words of Torah [should be silent]? The verse teaches: 'Righteousness you shall speak.'" And as they said (Yoma 19b): "And you shall speak of them — and not of idle matters." But one cannot survive without speech; one must speak about worldly needs. Only, one must bind all the words to the Torah — that all one's words in commerce and the like be for the eternal purpose, as Admo"r z"l wrote (siman 29). But on Shabbos, even this is forbidden — for it is forbidden to engage in commerce or any melachah; even speech of weekday affairs is forbidden, even with truly holy intent. For even the Mishkan construction is pushed aside before Shabbos — all the more so all other commerce, even if conducted faithfully like the work of the Mishkan, as Rabeinu z"l wrote (siman 11). On Shabbos, only speech of Shabbos is permitted: words of Torah and prayer and praises and thanks to Hashem, and to sing zemiros of Shabbos, to thank Hashem with a full heart in great and immense joy — that He gave us in His compassion this good gift that was hidden in His treasure house, which is the holiness of Shabbos. For Shabbos is above speech — all words are drawn from Shabbos. Shabbos is the aspect of the supernal silence that is above speech, the aspect of "a fence for wisdom is silence" — the aspect of Keser, the aspect of "Wait!" For the root of speech is in thought, which is the aspect of silence. Speech is the aspect of Chochmah — "for Hashem gives wisdom; from His mouth" etc. (Mishlei 2) — and its root is Keser, silence: "A fence for wisdom is silence" — the silence surrounds the Chochmah/speech like a fence. One must be silent before speaking, settling one's mind well before bringing forth the word, and likewise between one word and the next. Therefore they said (Megillah 18): "A word is worth a sela; silence is worth two." For silence is above speech, its root and rectification. All this is drawn from Shabbos — Keser, Kisei d'miskasya — where is the secret of silence, the aspect of "wisest of the silent ones, discerning of whispers" (Yeshayahu 3). On Shabbos it is forbidden to speak any words except words of Shabbos — drawn from the supernal silence, words of settled mind, words of emunah to cleave through them to Hashem: "I will make known Your faithfulness with my mouth" (Tehillim 89) — "And the seventh day praises and says: Mizmor Shir L'Yom HaShabbos — it is good to give thanks to Hashem" etc.

The tefillah (divaikus/kisufin d'kedushah) is is'arusah dil'satah — tefillah = Malchus = the feminine awakening. The Kohain vis-à-vis klal Yisrael is d'churah = is'arusah dil'ailah [awakening from above] — the Kohain = the Rav / the tzadik of the generation. The tzadik and klal Yisrael are d'char and nukva. Therefore the Chesed of the Kohain (source of all berachos) is aroused to draw berachah only during tefillah — through being CALLED. For is'arusah dil'satah must precede is'arusah dil'ailah. During tefillah (kisufin d'kedushah = is'arusah d'nukva), the Kohain (ish haChesed = is'arusah did'churah / dil'ailah) is aroused. He must be called with the mouth specifically — "Emor lahem" — for the essential emergence of the nefesh from potential to actual is through the mouth: "Nafshi yatz'ah b'dabro" — "My soul departed when he spoke." 25

And this is: "Then you shall delight upon Hashem" — "upon Hashem" specifically, which is the Oraisa d'Atika Stimah [Torah of the Ancient Concealed One], the aspect of "upon Hashem" (as brought in the Torah "LaShemesh" siman 49, Likutay Part 1) — which is above the revealed Torah, where the essential teshuvah is, the aspect of Shabbos, as brought elsewhere. And this is: "And I will mount you upon the heights of the earth, and I will feed you the heritage of Yaakov your father" — which is a heritage without boundaries. Through Shabbos one merits that all the metzarim [straits/boundaries] of holiness are nullified — through which come all the churbanos, collectively and individually, in the aspect of "all her pursuers overtook her between the straits" (Shabbos 118). For one who holds onto the power of Shabbos holiness — the aspect of the power of the holiness of the Tzadik, who is "Shabbos of all the days" — no meitzar can distance him from Hashem. For from everything he will return to Hashem, for he will merit the ways of teshuvah — the expertise of ayeil and nafik, the aspect of "and if I make my bed in She'ol, behold You." For Yaakov's bed was complete — he nullifies the kelipah of Eisav and Yishmael, who are the metzarim of holiness that destroyed the Beis HaMikdash. For Yaakov and Moshe are considered as one — the aspect of the true Tzadik who draws the holiness of Shabbos, the ways of teshuvah. Therefore through keeping Shabbos received from the true Tzadik, one merits a heritage without boundaries — nothing can distance from Hashem, chas v'shalom. From everything one returns to Hashem.

When the Kohain is called with the mouth during tefillah, the upper Chesed is aroused (is'arusah dil'ailah) — the Kohain (ish haChesed) ascends and blesses Yisrael — all berachos are completed. The reading of each word to the Kohain word by word is the same principle: the Kohain = is'arusah dil'ailah, aroused specifically through is'arusah dil'satah. The one davening reads each word first → the Kohain (upper Chesed) is aroused → blesses Yisrael. 26

And this is what our Sages concluded there, in their teaching on the verse "Do you indeed [speak righteousness]" cited above: "Perhaps even if he becomes haughty? The verse teaches: 'With equity you shall judge the sons of Adam.'" For this verse speaks of the ways of teshuvah mentioned above. The essential teshuvah is that one should make oneself like a wilderness and not be arrogant at all. When one hears one's disgrace, one should be still and silent and be among "those who are insulted but do not insult, who hear their disgrace and do not respond" — as is explained in the aforementioned Torah. This is what was stated there: "What should a person do in this world? Make himself like a mute" — for one must be silent and be like a mute, which is the essential teshuvah, as David said (Tehillim 38): "And I am like a deaf man, I do not hear; like a mute who does not open his mouth." To this they said: "Perhaps even regarding words of Torah? The verse teaches: 'Righteousness you shall speak'" — for words of Torah one certainly must speak, for through this comes the entire teshuvah rectification and rescue from all evil, as our Sages said (Sukkah 52b, Kiddushin 30b): "If this repulsive one confronts you, drag him to the Beis HaMidrash." And our Sages said regarding teshuvah (Vayikra Rabbah 25): "If one was accustomed to learning one page, let him learn two" etc.

This is why we practice blessing a traveler with Bircas Kohanim. Through Bircas Kohanim, the derech [road/journey] is rectified from all suffering and pain of travel. All suffering on the road is caused by the galgalay harakia [celestial spheres] — and all depends on the bris. Through Bircas Kohanim (Chesed revealed through bris → all berachos completed corresponding to the galgalim through emunah sustained by bris), one is saved from all suffering on the road — for the roads are rectified through bris = Bircas Kohanim. 27

Therefore they concluded: "Perhaps even if he becomes haughty? The verse teaches" etc. — for even if one studies Torah but becomes haughty, certainly the Torah will not be sustained in him and he will not merit teshuvah. For the essential teshuvah — which is the fulfillment of the Torah — is through humility: making oneself like a wilderness, as is brought at the end [of the Torah] on the teaching of Rabbah bar bar Chanah: "Once we were traveling in the wilderness" etc., see there. And this is: "The verse teaches: 'With equity you shall judge the sons of Adam'" — for one must judge everyone favorably and be silent before those who disgrace him, as is written there at the end on the teaching of our Sages: "Judge every person favorably." For the essential teshuvah rectification is through feeling one's lowliness in truth, and nevertheless strengthening oneself through the power of the true Tzadik, the aspect of Shabbos — through which one will merit to walk in the ways of teshuvah until one is shown mercy from Heaven and returns to Hashem and He will have mercy on him, amen, may it be His will.

Translator's Overview 28

The essential holiness of Shabbos is simchah [joy]. One must be very careful to be joyful and of good heart on Shabbos, as is written (Likutay Tinyana, siman 17) and as explained in the words of our Sages extensively. This is the essential rectification of the ways of teshuvah that are rectified through Shabbos holiness. For the essential teshuvah is to return one's soul to its root — in the aspect of "Zarka d'izdrikas la'asar d'isnat'lis misaman" (as written in siman 35, Likutay Part 1) — and the root of the souls of Yisrael is the aspect of simchah. For their root is in the thought of the Holy One Blessed Be He — "Yisrael arose in thought first" — where is the source of joy, as it is written (Divrei HaYamim I 16): "Strength and gladness are in His place" — for "there is no sadness before the Makom" (Chagigah 5). And the essential damage of all transgressions is the aspect of sadness, from which all sins are drawn — their essence being the damage to the Bris, which is drawn from the kelipah called Lilis, named for the wailing [yelalah] and sadness, as is known. Therefore "one transgression draws another transgression" — for transgression is drawn from the contamination of the Nachash, the aspect of "in sadness you shall eat of it" — the opposite of the holiness of joy, which is to rejoice in Hashem: "I shall rejoice in Hashem", "Rejoice in Hashem and exult, you righteous". When one transgresses, chas v'shalom, sadness is drawn upon him — "I shall worry because of my sin" — the aspect of yagon and anachah which are the aspect of Sam and his female, as written in the kavanos. Through the intensification of sadness, further transgression is drawn — hence "one transgression draws another." And there would be no way to return at all. Therefore the essential teshuvah is through the great Tzadikim, who are able to arouse the good points in Yisrael. Even in the worst, those full of transgressions — the great Tzadikim search and find good points in them, for "even the sinners of Yisrael are full of mitzvos like a pomegranate" (as written in the Torah "V'od me'at v'ein rasha" siman 282 etc. and in many other places) — until they instill in them that they too should gladden their souls. Through this they take them out of transgressions and damages and bring them back in teshuvah.

The following summary and diagram are not part of the original text. 29

This is the aspect of the holiness of Shabbos that they make known to them, as mentioned above. For Shabbos is the aspect of joy and gladness — on Shabbos all the dinim are nullified, as the Zohar says (Terumah 135b): "And all the rulers of wrath and masters of judgment — all flee and depart from her." And Hashem looks then only at the good in Yisrael. Therefore whoever draws upon himself the holiness of the joy of Shabbos — which is drawn upon him through the power of the true Tzadikim — can merit walking in the ways of teshuvah: the expertise of ayeil and nafik, "If I ascend heaven, there You are, and if I make my bed in She'ol, behold You." For although the ba'al teshuvah must cry out and weep greatly before Hashem and break his heart greatly — "a broken and crushed heart, G-d, You will not despise" (Tehillim 51) — nevertheless, one must be expert in this halachah, not to become more distant, chas v'shalom, through the very act of teshuvah. For in all the ways of holiness there is the aspect of "the righteous shall walk in them" and its opposite: "transgressors shall stumble in them" — "If he merits, it becomes an elixir of life; if not…" The ba'al teshuvah must bear humiliations and the spilling of blood in many aspects, as explained in the aforementioned Torah — that the essential teshuvah is when one hears one's disgrace and is still and silent. Included in this is also that one must bear humiliation from oneself — "disgrace has broken my heart" (Tehillim 69) — one must be ashamed of oneself from one's sins until the blood is spilled within him, as our Sages said (Berachos 12b): "Whoever commits a transgression and is ashamed of it — all his sins are forgiven." Nevertheless, one must be very expert in this halachah — not to come through this to sadness and marah shechorah of the Sitra Achra. As Admo"r z"l warned about this, saying that "a broken heart is a different matter from sadness." One must be careful that sadness does not attach itself to the broken heart. Therefore he warned to exert oneself to be joyful all day, through all his holy counsels — and only at a designated time should one have a broken heart, to pour out one's conversation before Him like a child before his father etc. All this is included in the aspect of the expertise in halachah mentioned above. Therefore in truth, the essential ways of teshuvah can only be received from the great Tzadikim, who teach us the ways of teshuvah — the expertise in halachah — primarily through Shabbos holiness, the source of joy, when Hashem looks only at the good etc.

This halacha builds a single chain from sh'miras habris through to the flow of all berachos, explaining Bircas Kohanim as the channel through which this operates. Every detail of the halachah (calling the Kohanim, reading word by word, the three berachos' content, blessing travelers) is mapped onto this structure. 30

All this is needed especially on Rosh HaShanah, the beginning of the year, the first day of the Ten Days of Teshuvah. Then one must draw the ways of teshuvah mentioned above. Therefore Hashem in His mercy preceded for us the holy month of Elul, whose secret kavanos are "Who makes a way in the sea" — for in it they engage in rectifying the ways of teshuvah, so that on Rosh HaShanah we merit walking in these holy ways of teshuvah. Therefore in truth one must travel to true Tzadikim for Rosh HaShanah — for they are able to draw these ways of teshuvah, and primarily to sweeten the severity of the din of Rosh HaShanah and to draw simchah upon oneself then — as Admo"r z"l warned that on Rosh HaShanah one must be in simchah. As it is written in Nechemyah regarding Rosh HaShanah (Nechemyah 8): "Eat rich foods and drink sweet drinks, and do not be sad — for the joy of Hashem is your strength" etc.

Likutay Halachos — Hilchos N'si'as KapayimHalacha 4 (§1–8) This is the aspect of the Shofar, which is to arouse kindnesses and sweeten dinim, as is known — to arouse Hashem's mercy that He look only at all the good points in Yisrael and not look at our evil at all, until His immense mercy enters our hearts, until joy is drawn upon us, through which the essential teshuvah rectification comes. This is: "Fortunate is the people who know the teru'ah… in Your Name they shall rejoice all day, and in Your righteousness they shall be exalted" (Tehillim 89). For the sound of the Shofar is the aspect of the ten kinds of melody, which are the essential joy. Therefore the ten Halleluyahs — the ten kinds of melody — conclude with "Praise Him with crashing teru'ah" etc. Therefore on Shabbos when Rosh HaShanah falls, we do not blow the Shofar — for the essential joy, which is the rectification mentioned above, is drawn through Shabbos. When Rosh HaShanah falls on Shabbos, there is no need to blow the Shofar to arouse the joy that is the essential teshuvah, for the entirety of joy is drawn from Shabbos, which is a day of joy and gladness in all the worlds, as written in the Zohar HaKadosh.

Based on LM I:22 — "Chosam B'soch Chosam" (A Seal Within a Seal)We have already discussed this Torah many times. 1

This is what our Sages said (Rosh HaShanah 29b): "When Yom Tov of Rosh HaShanah falls on Shabbos — in the Mikdash they would blow, but not in the medinah. After the Beis HaMikdash was destroyed, Rabban Yochanan ben Zakai instituted that they blow wherever there is a Beis Din." For in the Mikdash — the upper point — or wherever there is a Beis Din such as in Yavneh — meaning wherever there are true Tzadikim, the aspect of Moshe, the upper point — there they must blow on Rosh HaShanah even on Shabbos. For the great Tzadikim merit "a day that is entirely Shabbos, entirely teshuvah" — they constantly do teshuvah upon teshuvah, always returning in teshuvah upon their previous perception etc. Therefore they can blow even on Shabbos, for they are expert in the halachah well — even when they blow on Shabbos, they will not come to any damage through it. But now, when we have no Beis HaMikdash and no proper Beis Din established as in their days — for we do not know where the true Tzadikim are who are so great and so expert in this halachah of teshuvah — therefore it is forbidden to blow on Shabbos, lest one carry it four amos in the public domain, lest one leave the ways of the expertise mentioned above.

This is the aspect of N'si'as Kapayim [the raising of hands]. The Kohanim, through raising their hands in Bircas Kohanim, draw down the aspect of chosam hayadayin [the seal of the hands] — the aspect of emunah: "Vayisah Aharon es yadav el ha'am vay'var'chaim" — "Aharon raised his hands toward the people and blessed them" (Vayikra 9). 2

For in truth, the Shofar contains many aspects — it arouses and breaks the heart greatly: "Can a Shofar be sounded in a city and the people not tremble?" (Amos 3) — the aspect of the broken heart that the ba'al teshuvah must have. But after the broken heart must come simchah, as is written in his [Rabeinu's] words, and this too is the aspect of the Shofar. On Shabbos only joy is needed — it is forbidden to arouse any broken heart at all. Therefore it is forbidden to blow on Shabbos. This is the aspect of "lest he carry it four amos in the public domain" — the place of the Sitra Achra, where sadness holds sway — for there are all the melachos and commerce and the anxieties of parnasah, the aspect of sadness: "in sadness you shall eat." But in the Mikdash and wherever there is a great Beis Din — the aspect of those expert in the halachah — they know how to blow even on Rosh HaShanah on Shabbos. For they know how to be very careful not to arouse any broken heart on Shabbos through the Shofar, and not to leave the boundary of Shabbos holiness. Rather, through their blowing they merit teshuvah upon teshuvah — which is also needed on Shabbos — therefore they would blow even on Shabbos.

As explained in the Torah above: to merit the chosam hayadayin, one must fill the hands from the Seven Shepherds: "Shiv'as yamim t'malai yadam" — "Seven days shall you fill their hands" (Shemos 29). The Kohanim specifically merit this, for this verse was said regarding the inauguration of the K'hunah. All this was to rectify the sin of the Aigel [the Golden Calf] — avodah zarah = p'gam habris — whose power operated specifically through the hands: "Vayikach miyadam vayatzar oso baCheret" — "He took from their hands and fashioned it with a graving tool." 3

This is the aspect of Malchuyos, Zichronos, and Shofaros — all of which are to arouse the kindnesses of Hashem and His wonders, that He will certainly complete everything according to His will. He will cause the kindnesses to overcome the dinim, arouse the good in Yisrael, and they will all return to Him — when His malchus will be revealed to the eyes of all. This is the aspect of Malchuyos — the verses from Tanach of the revelation of His malchus forever and ever. And they immediately mention: "He has not beheld iniquity in Yaakov, nor has He seen perversity in Yisrael" (Bamidbar 23) — meaning, as above, that the Holy One Blessed Be He does not look upon the iniquity and blemishes of Yisrael, as Rashi explains there. And all the verses of Zichronos speak of how Hashem will remember His covenant forever and relent according to His abundant kindness. Therefore they begin with: "And G-d remembered Noach" (Beraishis 8) — to show that even in the generation of the Flood, in the intensity of the dinim, He did not abandon His kindness but desired the world's continuance. How much more so now, when there have already been such great and awesome Tzadikim — the forefathers, Moshe Rabeinu, the seven shepherds, Tannaim, Amoraim, and Nevi'im — and in every generation great Tzadikim are found, and in every Jew are found many good points. Surely Hashem will remember His kindnesses in the merit of our forefathers — as the verses recited there state: "And I will remember My covenant with Yaakov" etc., and "Is Ephraim My precious son?… I will surely have mercy on him" etc., and "I remember for you the kindness of your youth" etc.

Afterward, when Hashem was appeased and wished to forgive and rectify this sin, He commanded the building of the Mishkan. At the inauguration of the Mishkan and the Kohanim: "Seven days shall you fill their hands" — the tikkun of chosam hayadayin = emunah received from the Shepherds. The Kohanim merit this. Thus the Kohanim merit the chosam hayadayin = emunah = Yerushalayim kiryah ne'emanah [Yerushalayim, the faithful city]. Therefore all the Kohanim's avodah is in Yerushalayim specifically — for the completeness and building of Yerushalayim (emunah) is through the Kohanim who merit the chosam hayadayin (emunah). 4

And likewise the verses of Shofaros — all to arouse the merit of Matan Torah etc. And they also speak of the ingathering of the exiles of Yisrael — which comes about through looking and finding merit in everyone. They also speak there of the ten Halleluyahs, the ten kinds of melody, made through the Tzadikim' extraction of good, as is written elsewhere. And they conclude: "And on the day of your joy and on your festivals… and you shall sound" etc. — for the essential thing is to arouse the good in Yisrael until they merit joy, which is the essential aspect of the ways of teshuvah — the holiness of Shabbos, the root of teshuvah, as mentioned above.

This is Bircas Kohanim at the conclusion of tefillah, near seem Shalom. As explained in the Torah: it is impossible to merit closeness to the Seven Shepherds (who fill the chosam hayadayin, from whom emunah flows) except through azus d'kedushah [holy boldness]. And holy boldness can only be merited through simchah and joy. 5

And this is: "He has not beheld iniquity in Yaakov" — the aspect of the lower point, "and if I make my bed in She'ol, behold You" — as Rashi explains: the Holy One Blessed Be He does not look upon the sins and transgressions they commit etc. This is the aspect of "and if I make my bed in She'ol, behold You" — one must believe that even when a person falls, chas v'shalom, to wherever he falls, Hashem is still with him, His mercy is still upon him, waiting for him to return. Through receiving this expertise from the true Tzadik, one merits always returning to Hashem from wherever one is — the aspect of baki b'nafik. "Hashem his G-d is with him" — the upper point. "And the teru'ah of a king is in him" — the Vav within the Aleph, the aspect of the mitzvah of appointing a king, as is written there.

The essential simchah is merited through Na'aseh v'Nishma ["We shall do and we shall hear"] — Torah and tefillah = nigleh [the revealed] and nistar [the hidden]. Tefillah is the aspect of nistar/Nishma — divaikus and bitul to the Ain Sof. Each person must constantly ascend from level to level — making the Nishma into Na'aseh (from hidden to revealed, from tefillah to Torah). Then one has a new, higher Nishma. And so on forever. 6

It has been explained above that the essential rectification of teshuvah is to merit that Moshe illuminate Yehoshua — the unity of sun and moon — primarily through the joy of Shabbos drawn upon oneself. For the essential rectification of the blemish of the moon — the aspect of Yehoshua — is through the nullification of sadness. The blemish of the moon is "me'oros" [luminaries] spelled deficiently — and the Zohar HaKadosh explains, brought in his [Rabeinu's] words: "Me'oros deficient — this is Lilis" — from which comes all the wailing and sadness, from which comes all damage to the Bris, which is the essential yetzer hara. Therefore at the time of Kiddush Levanah they mention the great joy of the luminaries: "Joyous and glad to do the will of their Creator" etc. And Yisrael customarily recite Birkas HaLevanah with great joy — as the Shulchan Aruch says, it is customary to make dances and circles at the time of Kiddush Levanah. This is the aspect of filling the blemish of the moon, which is through joy. And this is why they warned Yehoshua so many times: "Be strong and courageous" — at the end of the Torah regarding Moshe's passing and at the beginning of the Book of Yehoshua — for the essential hischazkus [strengthening] is through joy: "For the joy of Hashem is your strength" (Nechemyah 8). Through this comes the essential unity and illumination from Moshe to Yehoshua, which is the essential rectification of the ways of teshuvah.

The Nishma (tefillah) is the aspect of Beraishis = yirah = the ma'amar hashaleim [the complete utterance]. Through this one merits simchah — for the completeness of simchah is through tefillah (yirah shelaimah). Through simchah → azus d'kedushah → one shatters the azus haguf [the boldness/coarseness of the body] → merits closeness to the n'shamah and to the tzadik of the generation → the body receives from the n'shamah → all the world receives from the tzadik all the illuminations and perceptions that the n'shamah and tzadik constantly perceive. 7

This is the aspect of Lechem Mishneh [the double bread] of Shabbos — the aspect of Mishneh Torah, the aspect of "double unto tushiyah" (Iyov 11). All this is the aspect of teshuvah upon teshuvah. For the essential teshuvah upon teshuvah is merited by the true Tzadik who has already merited doing teshuvah in the ultimate completeness and purity, without any ulterior motive — a completeness beyond which there is none. Nevertheless, he does teshuvah again — teshuvah upon his teshuvah — upon his earlier perception etc., as is written there. This is the aspect of "a day that is entirely Shabbos, entirely teshuvah" — which they will merit in the World to Come. The great Tzadikim merit this in this world. In the World to Come: "no eye has seen" etc. Only this is truly teshuvah upon teshuvah in completeness — the holiness of Shabbos, which is entirely teshuvah. For the rest of people, even if they exert themselves properly and do teshuvah upon their first teshuvah — that is, upon their sins — because it was not pure and without ulterior motive, and so again afterward — all this is not called teshuvah upon teshuvah in truth, but only by borrowed name. For as long as a person has not purified himself to the ultimate degree — until no ulterior motive or foreign thought arises in his mind — he is still not a complete ba'al teshuvah, since there remains some trace of contamination. Therefore all those teshuvos done each time because the previous teshuvah was not pure enough — all are called "teshuvah one." Only when through his many teshuvos he arrives at complete teshuvah in the ultimate purity — that is called the first teshuvah. And afterward, when he does teshuvah upon his earlier perception — that is the essential teshuvah upon teshuvah. And certainly even this great Tzadik, the aspect of Moshe who merits this, still has free choice in this — for in this world even the greatest Tzadik like Moshe Rabeinu has free choice. The essential free choice of the Tzadik who is the aspect of Moshe is in the aspect of "Moshe added one day of his own understanding" (Shabbos 87), as is written elsewhere (siman 190).

Then emunah is completed = Yerushalayim kiryah ne'emanah. Emunah is called "Yerushalayim" = yirah shaleim [complete fear/awe] — for its building is through the Nishma (Beraishis/yirah/the complete utterance = yirah shaleim). 8

This was the aspect of Adam HaRishon's free choice before the sin — he was utterly pure and the yetzer hara had not yet been placed within him, as our Sages said and as brought in Rashi's commentary (Beraishis 2:25). If so, from where did he have free choice that he sinned with the Tree of Knowledge? Rather, all his choice was in this aspect — "Moshe added one day of his own understanding." He was completely pure, and Hashem warned him not to eat from the Tree of Knowledge of Good and Evil — not to eat from where evil has a hold. Hashem wanted him never to enter the physical yetzer hara at all — only to retain the free choice of the great Tzadikim, the aspect of Moshe: to constantly advance from level to level, doing teshuvah upon one's previous perception. This is the holiness of Shabbos — a day holy and awesome, with no hold of evil, no birur. The entire avodah of Shabbos is to ascend from perception to perception — teshuvah upon teshuvah in truth — the avodah of the great Tzadikim. Therefore the stumbling of Adam HaRishon's sin came through adding to the command, as our Sages said (Midrash Shochar Tov 1) — and through this they stumbled completely. It is certainly forbidden to add to Hashem's words: "You shall not add to it" (Devarim 13). Yet we find that Moshe Rabeinu added one day of his own understanding and Hashem agreed — and there are certainly many distinctions in this, for all the earlier sages added decrees and safeguards to most mitzvos, shvus for Shabbos etc. For us, it is absolutely forbidden to subtract or add. But the great Tzadikim have free choice in this — there are things they must understand from their own mind whether to add or not. There is great toil in this, as I understood from his [Rabeinu's] words when he spoke of this. This was the secret of Adam HaRishon's free choice; when he stumbled through his wife who added improperly, he stumbled greatly — for when one does not merit aligning one's mind with His will, one can stumble greatly. This is the aspect of "Four entered the Pardes" — only Rabbi Akiva entered in peace and exited in peace, but Ben Azai and Ben Zoma — one peered and was stricken, one peered and died — yet they remained great Tzadikim. But Acher fell completely and "cut the saplings."

Therefore, at the conclusion of tefillah (tefillah = Nishma/nistar), when one reaches Bircas R'tzai and Modim (the final berachos — "like a servant who received reward from his master" (brachos 34)), one must merit attaining the Nishma — making the Nishma into Na'aseh = Yerushalayim yirah shaleim. 9

For this matter is the aspect of the expertise mentioned above — baki b'ratzo baki b'shov. The Tzadik must always ascend to a higher perception, yet it is forbidden for him to "break through to ascend to Hashem" (Shemos 19) — to enter perceptions not fit for him, as explained in his [Rabeinu's] words (in the Torah "Ki Merachamam" siman 7, Likutay Tinyana, on "A fence for wisdom is silence" etc.). One who merits this expertise knows what to add according to His will and what not to add. Therefore only Rabbi Akiva entered in peace and exited in peace — entered and exited specifically, the aspect of ayeil and nafik — he was expert in ayeil and nafik. But Ben Azai and Ben Zoma erred in this expertise and did not exit in peace, though they remained righteous. But Acher cut the saplings — he went entirely outside. This is the aspect of Adam HaRishon's sin — he was very elevated and stumbled in several aspects, as hinted in the Zohar HaKadosh (Tikkun 69, 102): "On that day he peered and died — for he gazed upon what he had no permission [to see]." And our Sages said (Sanhedrin 38b) that he denied the Ikkar — only he immediately did teshuvah. All this was damage to the expertise, and all his rectification was through Shabbos — "Shabbos protected him." For Shabbos holiness is in this aspect of teshuvah upon teshuvah in truth — upon the earlier perception — the aspect of "a day that is entirely Shabbos, entirely teshuvah." But this is merited only by the great Tzadikim, the aspect of Moshe — only they know and perceive the secret of Shabbos holiness in completeness. From them we receive Shabbos holiness, in the aspect of "Go and inform them." Through this, we too can merit teshuvah upon teshuvah according to our level — that we constantly return to Hashem because the earlier teshuvah was not pure enough. Would that we merit even this for now!

This is Bircas R'tzai — the aspect of yirah. As we say there (when the Kohanim wish to raise their hands): "V'sham na'avd'cha b'yirah" — "And there we shall serve You with awe." The berachah concludes: "She'os'cha l'vad'cha b'yirah na'avod" — "You alone shall we serve with awe." Therefore the Kohanim then uproot their feet for N'si'as Kapayim. 10

This is the aspect of Lechem Mishneh of Shabbos — teshuvah upon teshuvah. The essential Lechem Mishneh derives from the Man [manna] that fell on the sixth day as a double portion; on Shabbos it did not fall at all. The Man is the aspect of da'as, the aspect of Moshe, as Rabeinu z"l said (siman 56). Yisrael merited through Moshe that on the sixth day a double portion fell for Shabbos. During the six weekdays of berurim, the Man fell daily according to that day's birur — the teshuvah of the common people, sorting good from evil, kasher from pasul, corresponding to the six orders of Mishnah. On the sixth day the Lechem Mishneh fell — the common people's teshuvah upon teshuvah, completing their teshuvah. On Shabbos the Man did not fall — then they eat the Lechem Mishneh of the sixth day, the secret of Oneg Shabbos. For then there is no birur and no toiling for sustenance — only eating the Shabbos meal, delighting in Hashem with the Lechem Mishneh, the teshuvah upon teshuvah of the great Tzadikim, the aspect of Moshe who is himself the Man, the da'as, whose entire teshuvah is upon his earlier perception. On Shabbos there is no birur, but the essential ascent of the worlds is on Shabbos, as brought in the kavanos. This is what Adam HaRishon needed — before the yetzer hara entered him, he needed no birur like ours, only to elevate the worlds. This is the essential Shabbos holiness merited by the great Tzadikim — teshuvah upon teshuvah in truth. Through their teshuvah, the worlds dependent on them ascend. Therefore the true Tzadikim merit the essential Lechem Mishneh, the Mishneh Torah. We too are obligated to break bread on Lechem Mishneh as a remembrance of the Man — for we draw teshuvah according to our level through the power of the great Tzadikim. For as explained above, through these Tzadikim — the essential Shabbos holiness that is entirely teshuvah of the World to Come — even the worst of the worst can merit teshuvah. Each time the Tzadikim do teshuvah upon their previous perception, they perceive His kindnesses more greatly, raise up the lowly further, and instill in them the expertise — that they merit "and if I make my bed in She'ol, behold You" — drawing themselves to Hashem from wherever they are, crying and praying always: "From the belly of She'ol I cried" (Yonah 2), "Waters flowed over my head; I said, I am cut off. I called Your Name, Hashem, from the lowest pit" (Eichah 3) — until "He gazes and sees from Heaven" and they merit complete teshuvah. All this is the Shabbos holiness each one receives from the great Tzadikim — the aspect of Moshe, "Shabbos of all the days."

Then they bless Yisrael near seem Shalom — the essential berachah is shalom (the conclusion of their blessing): "V'yasaim l'cha shalom" — "And He shall grant you peace." The essential N'si'as Kapayim is to draw the chosam hayadayin = Yerushalayim kiryah ne'emanah — merited through tefillah (Nishma). Therefore they raise their hands during tefillah specifically, principally near seem Shalom. The essential berachah = "V'yasaim l'cha shalom" = the ma'amar hashaleim. They uproot their feet during the avodah (yirah), then bless with shalom = yirah shaleim = Yerushalayim kiryah ne'emanah = the chosam hayadayin drawn by the Kohanim through raising their hands. 11

This is the aspect of Yom Kippur. Then everyone is obligated to fast, and beforehand on Erev Yom Kippur it is a mitzvah to eat. For eating connects the body with the soul — through eating, vitality is drawn to the body from the soul, which is the sustaining of the person. Through eating properly, the rectification mentioned above is accomplished — the Aleph etc., through which Adam [man] is formed: Aleph-Dam [A-blood]. The body is the lower point and the neshamah the upper point — body and soul are the aspect of heaven and earth, as our Sages said (Sanhedrin 91b): "He calls to the heavens above" — this is the neshamah, "and to the earth" — this is the body. Heaven and earth are the upper and lower points — "the heavens are My throne" and "the earth is My footstool." The vitality drawn through eating, which connects them, is the Vav within the Aleph. Therefore all the kavanos of eating pertain to this — the Aleph which is two Yuds and a Vav between them, and the Vav divides into two, making Yud-Vav above and Yud-Vav below, both equaling lamed-beis [32] — the thirty-two teeth that grind the food, corresponding to the thirty-two paths of Chochmah. The essential vitality flows to the heart, where all the seething of the bloods occurs. One must eat in the holiness of Yisrael so that the vitality flows from the neshamah to the body in holiness — vivifying the bloods of the heart in holiness, preventing the evil blood of the chalal has'mali from gaining hold. When the bloods are pure and receive only holy vitality through eating, Adam is formed — Aleph-Dam. Adam HaRishon damaged this through eating from the Tree of Knowledge, and every person's sins derive from the damage to the bloods of the chalal has'mali. Therefore on Yom Kippur, the essential teshuvah, one must fast to rectify all sins that come from the blood of the chalal has'mali — subdued through fasting. This is the aspect of the fasts of ba'alei teshuvah. Therefore before Yom Kippur one must eat on Erev Yom Kippur — for when one wishes to return, one must be expert in the halachah, baki b'ayeil baki b'nafik. "One who comes to purify — they help him and say: Wait!" The eating of Erev Yom Kippur, which is a mitzvah, is the aspect of eating on Shabbos Kodesh — drawing the settling of mind, the aspect of "Wait!" — the expertise in halachah. Therefore on Yom Kippur when all Yisrael must return in complete teshuvah — one cannot snatch and fast immediately. First, on Erev Yom Kippur, one must eat, and this is a great mitzvah. For the mitzvah of eating on Erev Yom Kippur is the rectification of baki b'nafik, and the mitzvah of fasting and the avodah of Yom Kippur is the aspect of ayeil. Both are needed — one cannot return without the expertise in ayeil and nafik. Therefore the Kohen Gadol would change on Yom Kippur five times — from outside to inside and from inside to outside, from golden garments to white garments and back. All this is the aspect mentioned above: rectifying ayeil and nafik at its root. For even in the avodah of the Beis HaMikdash itself — which is entirely holy and is certainly ayeil relative to the entire world — even there, there is inside and outside. The Kohen Gadol's entering Lifnai v'Lifnim [the Holy of Holies] is the aspect of ayeil for him; then he exits to the Heichal and Azarah for the outer avodah. He alternated several times — all to rectify ayeil and nafik at its supernal root. Through the awesome acts of his avodah inside the Holy of Holies and outside in the Beis HaMikdash, he rectified and drew the way of teshuvah into all the worlds, at all levels — that the expertise of ayeil and nafik be drawn upon everyone, which is the essential way of teshuvah. This is what we wrote above: we have no power to return in teshuvah except through the great Tzadikim who do teshuvah upon teshuvah constantly and are expert in the halachah of ayeil and nafik exceedingly well, according to their wondrous path — and they draw the expertise upon us. Therefore on Yom Kippur they begin the Torah reading with "After the death of the two sons of Aharon, when they drew near before Hashem and died" (Vayikra 16). For the entire damage of Nadav and Avihu — who were awesome Tzadikim — was in the aspect of the expertise: they did not rectify the aspect of nafik, the aspect of shov. They sought to draw close to Hashem in devekus beyond the measure — "lest they break through to ascend to Hashem" (Shemos 19). Therefore Hashem warned Aharon: "Let him not come at all times into the Holy" — lest he die as his sons died through damaging the expertise of ayeil and nafik. Rather, "With this shall Aharon come into the Holy" — through the entire order of the Yom Kippur avodah. All this is read on Yom Kippur, for we cannot receive the way of teshuvah except through Tzadikim expert in this halachah — the avodah of Yom Kippur. From there the expertise is drawn upon us: the way of teshuvah to walk in all our days. After Yom Kippur we make Sukkos. The Zohar HaKadosh says that during all the days of Rosh HaShanah and Yom Kippur there was a great war between Yaakov and Eisav — Eisav coming to receive the blessings, and Yaakov taking them through wisdom. After Yom Kippur: "And Yaakov traveled to Sukkos" — Yaakov, the aspect of Klal Yisrael, conceals himself within the holy Sukkah. On Rosh HaShanah and Yom Kippur, Yisrael fight the war of Amalek through the power of the true Tzadik, the aspect of Moshe — for then they exert themselves to return in teshuvah. The essential teshuvah is to cut off the seed of Amalek in all aspects — physically, to cut off his seed (the "dominion of wickedness" for which we pray much on Rosh HaShanah and Yom Kippur), and to subdue the evil blood of the chalal has'mali, the contamination of Amalek. Because this is a very long war, Hashem Himself must fight — only through the Tzadik, the aspect of Moshe, who draws the expertise of ayeil and nafik, the entire avodah of the Kohen Gadol on Yom Kippur. Through all the prayers, supplications, and selichos of the Ten Days — especially Yom Kippur — the intention is not only to pray about the past, but primarily to beseech that Hashem help us henceforth with the way of teshuvah, that we not sin again: "Place in our hearts [the will] to abandon the wicked path"… "May it be Your will that I not sin again" etc. This is the aspect of "For on this day He shall atone for you, to purify you from all your sins" (Vayikra 16) — the essential atonement is that through it we merit purification henceforth. Therefore after Yom Kippur we make Sukkos — the aspect of the Clouds of Glory that surrounded Yisrael in the wilderness, protecting them from the kelipah of Amalek, as our Sages said (Rosh HaShanah 3) on the verse "The Canaanite king of Arad heard" — this was Amalek, who heard that the Clouds of Glory departed upon Aharon's death. After Yom Kippur, each Jew must enter the holy Sukkah, the Clouds of Glory, to shelter from the kelipah of Amalek: "For He will shelter me in His Sukkah" (Tehillim 27). The war of Amalek is very long — even after Yom Kippur one needs many stratagems to be saved from him, therefore we flee into the Sukkah. Especially when one goes outside the shul and Beis Midrash to attend to bodily needs and commerce — the aspect of nafik, where he ambushes greatly. By leaving the house for the Sukkah, the Clouds of Glory that protect from Amalek, one rectifies the expertise, primarily baki b'nafik. In the overall scheme of these sacred times: Rosh HaShanah and Yom Kippur are the aspect of ayeil (engaged only in prayer), while Sukkos is the aspect of nafik — the essential mitzvah of Sukkah being eating, drinking, and sleeping, the aspect of nafik. This is the aspect of the Four Species held in the hands. The Zohar HaKadosh says (Tikkunei Zohar 29): "Who has conquered? He who holds the weapons of war in his hands." At first glance this is perplexing — in all wars one can see who has conquered: whoever defeated his enemy. How is the question relevant? And the answer — that the victor is the one who holds the weapons — seems the opposite: holding the weapons indicates one has not yet won! One who has completely won no longer holds weapons. But this can be understood according to the above: the war of Amalek is an exceedingly long war. Amalek is "the ancient scourge for Yisrael," and the essential battle is with the yetzer, the kelipah of Amalek who always ambushes. The essential subjugation is through hischazkus [strengthening] — the expertise, primarily baki b'nafik, "and if I make my bed in She'ol, behold You." Whatever passes over a person all his days, he must be very strong not to fall. This path must be learned from the Tzadikim and those attached to them, the aspect of Moshe and Yehoshua. Thus, in this war that every person has with his yetzer — the war of Amalek — the entire victory is when one is strong in his da'as through the Tzadik, holding himself and standing in the bonds of war in whatever comes. As long as a person does not despair and strengthens himself to begin each time anew, still engaged in this war whose essential weapon is prayer — he is called "one who conquers the war." For in truth "the war belongs to Hashem" — a person alone cannot conquer him, as our Sages said (Kiddushin 30b): "Were it not for the Holy One Blessed Be He helping him…" — and "War for Hashem with Amalek from generation to generation." But a person is obligated to strengthen himself, arousing himself each time anew, never retreating from this war and never despairing. Now we understand the words of the Zohar: "Who has conquered? He who holds the weapons of war in his hands." In this war of Rosh HaShanah and Yom Kippur to cut off Amalek's seed physically and spiritually — certainly one cannot yet see who has conquered, especially in this long exile, with the Beis HaMikdash destroyed and each person enduring what he endures. Yet in the overall picture, Yisrael have certainly already conquered — since they hold the weapons in their hands: the Lulav and its species. Since Yisrael still engage in this war, holding weapons of war — the Four Species with which they pray and complete the Hallel — they have certainly conquered. For in this war, the essential victory is when one holds oneself and holds the weapons, as Admo"r z"l wrote on the verse "When its waves rise, You still them" (Tehillim 89): as long as a person strengthens himself in prayer and crying out to Hashem, he is in the category of one who conquers the war. This is what the Four Species held in the hands on Sukkos signify. The Four Species are the aspect of the rectification mentioned above — meriting the aspect of Adam. In this they are engaged from Elul until Shemini Atzeres — drawing the way of teshuvah to merit inclusion in the aspect of Adam, rectifying Adam HaRishon's sin and the sins of all generations. As explained in the kavanos: the Four Species are the four letters of Havayah — the Hadas is the Yud; the Arvei Nachal [willows] the first Hei; the Lulav the Vav; and the Esrog the final Hei. All this is the aspect of Adam, which equals 45 — the Name Havayah with Alefin. The Yud-Hei are the three Rishonos — the upper point, the Segol. The Vav is the Lulav — the drawing from upper point to lower point. The final Hei is the Esrog — the lower point. The essential avodah is to draw all the beauty and hiddur to the Esrog — "the fruit of a beautiful tree" — the Hei tata'ah, the lower point. The Yud, the Hadas, has a good scent — the vitality of the neshamah, the upper point. With it are included the Arvei Nachal, the first Hei. This is a deep secret. At first glance it is puzzling: the Midrashim explain that Arvei Nachal hint at the sinners of Yisrael who have neither taste nor scent, who must be bound into the bundle. Why then should the Arvei Nachal hinting at sinners be placed at the level of the first Hei, above the Vav and final Hei (the Lulav and Esrog)? But this is the aspect explained above (section 17) regarding the three Shabbasos of Bein HaMetzarim: specifically at the time of descent and churban — when one falls to contaminated places — one must enliven oneself through "Ayeh", the ma'amar sasum, through seeking etc. The sinners who have fallen to degraded places — in order to include them in the holy bundle — must be bound specifically above, in the first Hei, the three Rishonos above the Binyan, the ma'amar sasum. For specifically from there is their rectification. Therefore we bless only on the Lulav — for the essential thing is the drawing from upper point to lower point, revealing the glory and splendor of His malchus: the Esrog, the lower point, the aspect of Yehoshua — through whom the essential war to cut off Amalek is waged. As Amalek is subdued through Yehoshua receiving power from Moshe, so His malchus is revealed and glorified. The essential hiddur is seen only in the aspect of Yehoshua: "the firstborn of his ox, splendor is his" (Devarim 33), "And you shall place of your majesty upon him" (Bamidbar 27) — the moon, "beautiful as the moon" (Shir HaShirim 6). In the aspect of Moshe one cannot see his glory — he is the sun, which cannot be gazed upon now, the Kisei d'miskasya: "They were afraid to approach him… and he placed a veil on his face" (Shemos 34). We have no power to receive the glorious splendor of His malchus except through the aspect of Yehoshua, the moon receiving from the sun/Moshe. Therefore all the hiddur is in the Esrog. As is written (siman 140): "In the hand of every Adam He seals" (Iyov 37) — in the Tzadik himself the world has no grasp, only through his people. His people and talmidim are the aspect of Yehoshua — through them the wondrous splendor of the Tzadik's holiness is revealed, through which His malchus and boundless greatness are revealed. Therefore on Hoshana Rabbah, the end of Sukkos, great rectifications are made with the Aravah itself. Through the avodah of all the days of Sukkos with the Four Species, binding the Aravah above, the Tzadikim accomplished that now great rectification can be made with the Arvei Nachal themselves. For the essential rectification is that the hidden kavod in the ma'amar sasum be revealed. This is the aspect of taking the Aravah alone on the seventh day of Sukkos, Hoshana Rabbah — for already the sinners of Yisrael have been rectified until His kavod is revealed even in them, from concealment to revelation. Now you will see wonders: our Sages said (Sukkah 44) that the taking and striking of the Aravah on this day is a minhag Nevi'im [a custom of the Prophets] — Nevi'im specifically! For as explained above (section 37), all the Nevi'im are included in the aspect of Yehoshua, the lower point. Therefore the rectification of the Aravah — the sinners of Yisrael who have been brought back in teshuvah — is through the Nevi'im specifically, who are the aspect of Yehoshua, through whom the essential rectification of the way of teshuvah comes — drawing the essential rectification of finding Him everywhere: "and if I make my bed in She'ol, behold You." This is the aspect of the na'anu'im [shakings of the Lulav]. In each direction one extends from opposite the heart and returns — the aspect of ratzo v'shov. One moves forth and brings back, raises up and brings down — the aspect of the expertise: "If I ascend heaven, there You are, and if I make my bed in She'ol, behold You" — and likewise in every direction, as the verse concludes (Tehillim 139): "If I take up the wings of dawn, if I dwell at the far end of the sea — even there Your hand will guide me" etc. Whether raising the Lulav and its species or lowering them, and in every direction, there are movements forth and back — the na'anu'im. All this is what was written above (section 29) regarding "two that are four": both in ayeil — "If I ascend heaven" — there is ratzo v'shov, and in nafik there is ratzo v'shov, in many aspects. One must be very expert in all this — therefore they shake in many na'anu'im. Therefore on Shabbos one does not take the Lulav, for the same reason as the Shofar — lest one carry it four amos, which is the damage to the expertise. For taking the Lulav too is to rectify the aspect of Adam, through the expertise whose essential source is Shabbos observance. This is the aspect of Hoshana Rabbah, when the holiness is sealed in the aspect of seal within seal [chosam b'soch chosam], as explained in the kavanos of the Arizal. Chosam upon chosam is the aspect of teshuvah upon teshuvah. Therefore chosam [seal] in gematria equals three times Ehyeh in three miluyim [spellings], as written in the kavanos. For Ehyeh is the aspect of teshuvah — "I am ready to become" [ana zamin l'meihevai]. In this they are engaged all the days of Elul, and primarily from Rosh HaShanah to Yom Kippur — the Ten Days of Teshuvah — engaged in doing teshuvah and rectifying the ways of teshuvah for oneself and all who come into the world, that all strengthen themselves to walk in the ways of teshuvah always and not return to folly. One must know and believe that Klal Yisrael accomplish great and awesome rectifications in this every year — that the essence of all the rectifications and holy kavanos explained in the Zohar, the writings, and the holy books, is to draw rectifications and sweeten the dinim, to nullify the yetzer hara and kelipos that feed from the dinim, so that we merit walking in the ways of teshuvah always. Therefore Admo"r z"l explained in his awesome and wondrous way that all the kavanos of Elul explained in the writings of the Arizal are included in the aforementioned Torah, which revealed the way to teshuvah — the expertise in halachah. Therefore on Yom Kippur, when Yisrael complete the rectification of the way of teshuvah, the first seal is formed — three times Ehyeh, the aspect of teshuvah: sealing the holiness that we always walk in holiness and never turn back. But as explained, in the overall holiness of Tishrei, until Yom Kippur is the aspect of ayeil, and on Sukkos we rectify nafik (section 53). Therefore at the end of Sukkos — Hoshana Rabbah — they rectify chosam upon chosam, teshuvah upon teshuvah. For baki b'ayeil and baki b'nafik, baki b'ratzo and baki b'shov — "If I ascend heaven, there You are, and if I make my bed in She'ol, behold You" — upper point and lower point, Moshe and Yehoshua, sun and moon: all are one aspect, all teshuvah upon teshuvah. One who receives this expertise from the true Tzadik constantly does teshuvah upon teshuvah at whatever level — both in ascent and in descent — strong in his da'as always to draw himself to the ways of teshuvah however things may be. Therefore on Sukkos, when nafik is rectified, at its conclusion — Hoshana Rabbah — the chosam upon chosam is completed: "Set me as a seal upon your heart, as a seal upon your arm — for love is as strong as death" (Shir HaShirim 8). Chosam in gematria equals two times Derech [way] (with the Vav of conjunction) — for the essential seal rectifies the ways of teshuvah, which are the aspect of Ehyeh in all aspects — the chosam of three times Ehyeh, equaling two times Derech. Therefore on the night of Hoshana Rabbah they study the book of Mishneh Torah [Devarim]. For almost all of Mishneh Torah speaks about Eretz Yisrael — Yisrael were prepared to enter, but through the sin of the Golden Calf, the spies etc. there was a great delay of forty years, and Moshe Rabeinu himself had to pass away because of this. He hinted to them what would befall in the end of days — the Beis HaMikdash destroyed twice, the exile prolonged greatly, the concealment within concealment intensifying: "And I will surely hide My face" (Devarim 31). All the rectification to enter Eretz Yisrael is through the aspect of Yehoshua — "Yehoshua bin Nun… strengthen him… command Yehoshua and strengthen and encourage him" — especially at the end of Vayeilech and Ha'azinu, urging Yehoshua's strengthening. All this hints at the aforementioned Torah: the essential rectification now is through the Rebbe of the generation, the aspect of Moshe, who greatly strengthens his talmidim, the aspect of Yehoshua, to walk in the ways of teshuvah always. Therefore on the night of Hoshana Rabbah — the seal upon the seal — they study Mishneh Torah, which speaks of Moshe's passing and Yehoshua's strengthening, through which the essential rectification of the ways of teshuvah comes. Therefore they also say the entire Sefer Tehillim, composed by David HaMelech. For the rectification of Moshe and Yehoshua — entering Eretz Yisrael — will ultimately be completed through David, the aspect of Mashiach. Yehoshua brought Yisrael into Eretz Yisrael, but the essential holiness of Eretz Yisrael was not completed until David found the place of the Beis HaMikdash — when "He gave you rest from all your enemies" (Devarim 12) was fulfilled, and Rashi explains: "This was only in the days of David." All of David's rectification is the aspect of Tehillim — praises and songs to Hashem — the aspect of Shabbos holiness: "It is good to give thanks to Hashem" (Tehillim 92) in Mizmor Shir L'Yom HaShabbos. And within this, he cries out and supplicates and prays greatly to Hashem from wherever he is. Therefore Admo"r z"l wrote (Likutay Tinyana, siman 73) that through Tehillim one merits teshuvah. Now in the length of the exile, all our vitality is through the aspect of Moshe and Yehoshua — through these aspects we are strengthened to cry out to Hashem always, to gladden our souls in Shabbos holiness, to thank Hashem for the past and cry out for the future. This is the essential way of teshuvah. Through it we will all merit returning to Eretz Yisrael. Therefore on the night of Hoshana Rabbah they study Mishneh Torah — Moshe strengthening Yehoshua — and say Tehillim — songs, praises, prayers, and cries to Hashem — through which we will merit walking in the ways of teshuvah always, the seal upon the seal. Chosam [seal] has the same letters as Techum [boundary] — the aspect of Techum Shabbos. For the essential rectification is through Shabbos, when the ways of teshuvah are rectified through guarding oneself from carrying outside four amos and from going outside the techum: "If you restrain your feet because of Shabbos" (Yeshayah 58), as explained above at length. This is the aspect of the cry of "Hoshana" that they cry much over the Arvei Nachal. Also all seven days of Sukkos, when they encircle the tevah [bimah] and cry "Hoshana" many times — all this is for the rectification of the Arvei Nachal. The circuits are a remembrance of the Mikdash, where they brought willow branches and encircled them. Especially on Hoshana Rabbah, when they cry "Hoshana" countless times — for the essential engagement throughout Sukkos, and especially on Hoshana Rabbah, is to rectify the aspect of Arvei Nachal, the sinners of Yisrael — to draw the ways of teshuvah so that they too return to Hashem and are strengthened to remain within Yisrael's holiness from wherever they are. Therefore they adopted the language "Hosha Na" — to hint at a remembrance of the aspect of Yehoshua, who was called Yehoshua because "Yah shall save you" — as our Sages said (Tanchuma, Shelach). Yehoshua was in great danger lest he be swept and ensnared in the counsel of the spies, who were all great men of Yisrael, and nevertheless were caught in the net of the yetzer hara and gravely damaged Moshe Rabeinu and Eretz Yisrael. Yehoshua was saved through having served Moshe Rabeinu greatly — he merited that Moshe blessed him and prayed for him: "Yah shall save you." For this he was called Yehoshua. Therefore they cry out much in the language of Yehoshua — "Hosha Na" and "Hoshi'ah Na" — to draw the aspect of Yehoshua, the rectification of the lower point: "and if I make my bed in She'ol, behold You" — which is the essential thing that needs to be rectified now at the end of Sukkos, on Hoshana Rabbah. For this one must cry out intensely from the depth of the heart: "Hoshana" and "Hoshi'ah Na" — all for the aspect of the Arvei Nachal. For even when they begin to return to Hashem they are in enormous danger, as is known — their entire strength and hope is the aspect of Yehoshua, whose teacher, the aspect of Moshe, prayed "Yah shall save you." This is the cry of "Hoshana" many times. Understand well from this the hints for yourself. The essential rectification of the chosam [seal] is through emes [truth]. For the seal of the Holy One Blessed Be He is emes. The essential totality of all rectifications is emes — strengthening holy emunah in Hashem and in the Tzadikim — for the essential emunah is through emes, as we have written many times. This is the aspect of chosam upon chosam: "If I ascend heaven, there You are" — that is seal one; "and if I make my bed in She'ol, behold You" — that is seal two. First one seals the holiness with seal one, which is emes — holding oneself on the path of truth always, not turning right or left, being strong to return in teshuvah always. This is the aspect of ayeil — though even in this there is ayeil and nafik, ratzo and shov, overall it is ayeil. Afterward on Sukkos they rectify nafik further through the power of the Tzadikim's service on Rosh HaShanah and Yom Kippur. Then they must seal the holiness with seal two — whose essence is emes. For sometimes a person can fall, chas v'shalom, through emes itself — knowing in his soul that he truly has damaged much, and even now he is as he is. Therefore the ba'al davar [adversary] entices him through his own emes to push him away completely — as we have heard these very words explicitly from many people who left their world entirely through this emes. But the true Tzadikim have already revealed to us that the emes to its true core is not so. This is the aspect of the expertise: every person who wishes to have mercy on himself and walk in the ways of teshuvah — the essential thing is to fulfill "If I ascend heaven, there You are, and if I make my bed in She'ol, behold You" — even in She'ol Tachtiyos one is supported by Hashem, and there is no despair in the world whatsoever, as Admo"r z"l spoke much about. Certainly one must guard oneself from sin, from any damage whatsoever. But even so — even if one stumbled as one stumbled, even thousands and tens of thousands of times — at every moment "the kindnesses of Hashem have not ended" — one can always draw oneself to Hashem from wherever one is. "Great is Hashem exceedingly, and His greatness is beyond investigation" — there is a way in which everything will be turned to good, as explained in those holy conversations in his holy books, and even more than this he spoke with us mouth to mouth. This is the essential emes to its true core: seal two of the nafik aspect — "and if I make my bed in She'ol, behold You" — chosam upon chosam, which guards the first emes: "Who guards emes forever" (Tehillim 146). For emes itself needs great guarding — lest one err through one's own emes — and so in many aspects, as explained at length in our words. Also, all the dispute against the true Tzadikim — whether the dispute among those who call themselves chassidim and proper people, and especially the dispute of the investigating sects who incline toward heresy and apikorsus — all of it comes through their emes. For emes has become "flock upon flock" — each one says the emes is with him. Therefore whoever looks sometimes into the books of the investigators will see that speech of emes never leaves their mouths; they cry only emes. Woe to them and to their counterfeit emes! (There is no need to elaborate here; much of this is explained in our words in several places.) Therefore emes itself needs guarding. This is the aspect of needing chosam upon chosam — for the essential seal is emes, and emes itself needs guarding. All this is through the power of the true Tzadikim and their talmidim, the aspect of Yehoshua, who draw the ways of teshuvah: "If I ascend… and if I make my bed in She'ol, behold You" — the two expertises of ayeil and nafik, which is completed on Hoshana Rabbah. Therefore the chosam upon chosam is made then. It is known in the Kesavim: emes in gematria equals Ehyeh times Ehyeh. Now the essential rectification is through the aspect of Ehyeh, the aspect of teshuvah — the chosam equaling three times Ehyeh in its miluy. Also, Yehoshua — with its five letters — equals in gematria Mishneh with the kollel: the aspect of Mishneh Torah. For the essential Mishneh Torah is to bring Torah fulfillment into Yisrael — as explained there, the abundance of warnings that Moshe gives to fulfill the Torah. The essential Torah fulfillment is through the aspect of Yehoshua, who received the Torah from Moshe, through whom the essential drawing of the ways of teshuvah occurs. Therefore they say Mishneh Torah on the night of Hoshana Rabbah. Therefore they stay awake on the night of Hoshana Rabbah — to rectify the measure of night, which is the aspect of the levanah [moon], the aspect of Yehoshua. The essential rectification is that Moshe illuminate Yehoshua — the sun to the moon. We return to the matter of Shabbos. It is explained in the Midrashim that the subduing of the kelipah of Amalek — the totality of all the nations opposing Yisrael — is through the holiness of Shabbos. This is brought in the Midrash (Pirkei d'Rabbi Eliezer 43), brought in Sefer Mayim Yechezkel, Parshas Beshalach: "Yisrael said: Master of the Universe, You wrote in the Torah 'Remember the day of Shabbos'… and You wrote 'Remember what Amalek did to you' — how can these two remembrances both be fulfilled? The Holy One Blessed Be He said: They are not alike — this 'remember' is to sanctify, and this 'remember' is to kill and destroy him." This is the entire matter we have written above according to this Torah: the holiness of Shabbos is the holiness of the Tzadik, the aspect of Moshe, who does teshuvah upon teshuvah constantly, meriting in his lifetime "a day that is entirely Shabbos, entirely teshuvah." Through his great power, the aspect of Yehoshua fights the war of Amalek, subduing the blood of the chalal has'mali. Therefore the Midrash connects these two remembrances — Shabbos and the destruction of Amalek — and asks how they can both be fulfilled, for they are truly opposites. At first glance it would seem proper to forget Amalek entirely — to expel his kelipah and contamination from the heart — and only remember Shabbos holiness, the Tzadik's holiness, the totality of Yisrael's holiness. The Midrash answers plainly: they are not alike — this zachor to sanctify, this zachor to kill and destroy. They are certainly two opposites, and therefore one must remember both — Shabbos holiness and, l'havdil, the deed of Amalek — in order to destroy and uproot the memory of Amalek through the remembrance of Shabbos holiness at every time. The remembrance of Amalek's deed is only so that we may uproot it — one must remember that Amalek constantly ambushes. Therefore one must strengthen oneself all the more in remembering Shabbos holiness — the holiness of the Tzadik who does teshuvah always — through whose power we too always have hope. Therefore precisely because they are opposites, one must remember them both well, to uproot the kelipah of Amalek through the remembrance of Shabbos holiness — the Tzadik's holiness, through whose power the aspect of Yehoshua fights the war of Amalek. Also, it is explained in the Gemara (Shabbos 118b): "Had Yisrael kept the first Shabbos, no nation or tongue would have ruled over them, as it says: 'And it was on the seventh day, some of the people went out to gather' — and it is written after it: 'And Amalek came.'" This is what is written in Tanna d'Vei Eliyahu chapter 26 part 1, brought in Midrash Rabbah Parshas Ki Sissa: "'And you shall guard the Shabbos for it is holy to you' — there are three holinesses: the holiness of the Name of the Holy One Blessed Be He, the holiness of Shabbos, and the holiness of Yisrael… from here they said: the teeth of those who devour Yisrael will in the future, in the days of Mashiach, be twenty-four amos" — see there. All these three holinesses are included together through the true Tzadik, the aspect of Moshe, who draws and makes known Shabbos holiness. Through Shabbos holiness, the holiness of the souls of Yisrael ascends and is included in their root, in His holiness — this is the aspect of Shabbos = Shin-Bas: the "king's daughter within" — the souls of Yisrael — ascends above. This is the Shin, the totality of the three holinesses. Therefore the Tzadik, the aspect of Moshe, is in the aspect of the segol — the totality of the three points. Therefore the Midrash connects to this the downfall of the wicked in the future, when their teeth will be many amos to their detriment: "the teeth of the wicked You have broken" (Tehillim 3) — for these depend upon each other. The downfall of the wicked, whose totality is Amalek, is through Shabbos holiness. Conversely, to the degree that each person overcomes all six weekdays to subdue the kelipah of Amalek through the Tzadikim's power — Moshe and Yehoshua — so he merits drawing Shabbos holiness. Therefore the Midrash mentioned their downfall through the breaking of their teeth specifically — which at first glance is a great wonder, as all the commentators were puzzled. But according to our words there is a wonderful connection in this Midrash. For the essential matter is Shabbos holiness, when Kneses Yisrael unites with her Beloved — "Come, my Beloved, to greet the bride" — and then all three points are included together, completing the aspect of Adam to sit on the Throne. The essential Shabbos holiness is the eating (as in siman 277 and 57, Likutay I) — Shabbos eating is exceedingly precious, entirely Godliness, entirely holy. Through eating, the soul joins with the body and enlivens the blood of the heart — as in os 51 regarding Erev Yom Kippur eating. Therefore the thirty-two teeth correspond to the thirty-two paths of wisdom — the essential eating is through them, sustaining the heart's vitality. All damages stem from eating of the Tree of Knowledge — damaging the aspect of lamed-beis [32], strengthening the blood of the chalal has'mali: the damage to the thirty-two paths, the damage to the thirty-two teeth. The essential rectification is through Shabbos. Therefore the rectification is through Shabbos eating specifically — the three meals corresponding to the three points (os 4). Through Shabbos eating, the thirty-two paths of wisdom are drawn, the thirty-two teeth chew Shabbos food in great holiness, and the blood of the heart is rectified — nullifying the kelipah of Amalek, the totality of the wicked. Therefore the downfall of the wicked through their teeth is excellently juxtaposed with the greatness of Shabbos. All who stand against Yisrael to devour them — "they hissed and gnashed their teeth" (Eichah 2) — their downfall will be through Shabbos holiness, the Tzadik's holiness, when the rectification is through the thirty-two teeth — the instruments of eating — through which the blood of the heart is refined. All who oppose this — the kelipah of Amalek — their teeth will grow long to their detriment, through Shabbos holiness whose essential holiness is eating through the teeth. For the thirty-two teeth are the aleph of Adam, through which the aspect of Adam is made — as in os 51 regarding Erev Yom Kippur. This is the aspect of Kiddush over wine on Shabbos, derived from (Shemos 20): "Remember the day of Shabbos to sanctify it" — "remember it over wine" (Pesachim 106). The essential Kiddush is to draw Shabbos holiness upon oneself, to sanctify all the sparks and souls refined during the weekdays that ascend at Shabbos's onset. Now we draw holiness upon them through Kiddush. Therefore we say Vayechulu over the cup, beginning "The sixth day, and the heavens were completed…" — the entire passage speaks of how on the seventh day, Shabbos, the work was completed through the cessation and rest drawn upon all creations — "Shabbos came, rest came" — the completion and purpose of all His work. As Rashi explained: "What was the world lacking? Rest…" All this we mention at the start of Kiddush over wine — for the entire Kiddush is to draw Shabbos-rest's holiness upon all weekday labors, which are berurim that ascend on the sixth day toward evening at Shabbos's onset, to be included in their purpose — Shabbos holiness, the purpose of heaven and earth. Therefore we sanctify over wine specifically. Refining the holy sparks from weekday contamination to sanctify them in Shabbos holiness — this is cutting off Amalek's seed through the lower point, the aspect of Yehoshua, subduing the blood of the chalal has'mali. Therefore we sanctify over wine specifically — wine is the strengthening of the blood: "Do not look upon wine when it reddens — its end is blood" (Sanhedrin 70 on Mishlei 23). One must be very careful about wine, especially on weekdays. Yet in holiness there are times when it is a mitzvah to drink wine — this is Kiddush over wine specifically. At Shabbos's onset, the blood of the chalal has'mali is subdued — then the wine is in holiness: "he merited — it gladdens him" — "wine gladdens the heart of man." Through the wine over which we sanctify, holiness is drawn upon all ascending sparks through the rectification of the lower point. For their essential ascent is through simchah (os 45). Amalek — the muddying of the blood — is the aspect of sadness, from which the strengthening of desires whose totality is the desire of mishgal: "that he chanced upon you on the way" (Devarim 25). On weekdays it is hard to subdue him through wine — most do not merit the gladdening wine, and then "he did not merit — it devastates him." But at Shabbos's onset one must draw Shabbos joy through the cup of wine over which one sanctifies — then it is the gladdening wine. Through this, holiness is drawn upon the blood — the souls and sparks ascending — and through the blood of the heart one burns for Hashem in "flames of the fire of Yah" — Shabbos holiness is drawn upon all the sparks, their entire purpose. This is "song is said only over wine" (Berachos 35, Arachin 11) — their essential ascent is through song and praise to Hashem: the ten kinds of melody, "A psalm, a song for the Shabbos day" — the ultimate delight of the World to Come, "a day entirely Shabbos," when they will merit the preserved wine and song will awaken in the world — as in the holy Zohar (Tikkun 10, 24b). The essential ultimate rectification of all weekday labors is through the holiness of the Beis HaMikdash — the upper point — upon all thirty-nine melachos (derived from the Mishkan). The meraglim damaged the Beis HaMikdash by slandering Eretz Yisrael, when its destruction was decreed: "You wept…" (Ta'anis 29). All their damage was through the grapes — the damage of wine, through which Adam HaRishon sinned: "She squeezed grapes and gave him" (Bereishis Rabbah 19). Noach too stumbled upon leaving the teivah. Most spies took the cluster of grapes: "and the days were the days of the first-ripening of grapes" (Bamidbar 13) — all their sin's stumbling was through grapes from which wine is made, through which their minds went astray saying it was impossible to conquer Eretz Yisrael. Their essential error was through the kelipah of Amalek — they had great da'as and saw Amalek was exceedingly powerful, but did not overcome to nullify their understanding before Moshe Rabeinu who had the power to subdue it. They frightened Yisrael through Amalek specifically: "Amalek dwells in the Negev" (Bamidbar Rabbah 16). They stumbled through the grapes specifically — for there the kelipah of Amalek grips more: "their grapes are grapes of poison, bitter clusters" — the strengthening of the blood. Yehoshua was saved from the spies' counsel through Moshe's power — he subdues and cuts off the kelipah of Amalek, so he was not ensnared by their grapes. On the contrary, he merited bringing all Yisrael into Eretz Yisrael. Therefore at Kiddush, when the lower point — Yehoshua — shines, we sanctify over wine specifically, for then the wine is in holiness. Yehoshua cut off the evil blood of the chalal has'mali — then wine is the gladdening wine: "song is said only over wine." Therefore on Purim, the essential cutting off of Amalek's seed, it is a great mitzvah to become intoxicated — Amalek is subdued through wine specifically, meriting simchah, for his essential subduing is through simchah. This is the seventy words of Kiddush — to subdue the seventy nations whose totality is Amalek. The ayin [70] of Amalek is subdued through the wine of holiness in Kiddush, which equals seventy. This is what our Sages expounded: "Remember the day of Shabbos to sanctify it" — "remember it over wine" (Kiddush), and also: "remember it from the first day of the week." These are one and the same: through Kiddush, holiness is drawn upon all weekday deeds and labors. "Remember it from Sunday" — one must remember Shabbos throughout all six weekdays to draw Shabbos holiness upon them, whose essential completion is through Kiddush over wine. Our words are founded upon what Admo"r z"l wrote in the Torah above, os 4: "When a person wants to walk in the ways of teshuvah, he must be expert in halachah and have two expertises — expert in ratzo, expert in shov, as it says: 'Praiseworthy is he who enters and exits.' This is 'If I ascend heaven, there You are' — ayeil, expert in ratzo; 'and if I make my bed in She'ol, behold You' — nafik, expert in shov." See there at the end, the secret of the Kavanos of Elul, where the plain meaning is explained: whoever wants to return must gird his loins and strengthen himself in Hashem's ways always, in whatever passes over him. See our words in many places where we spoke of this in many formulations, with awesome eitzos to strengthen oneself — the essential thing through the power of the true Tzadik. This is the summary of our words in this entire halachah: to strengthen ourselves through meriting to receive Shabbos, through which we always remind ourselves through the true Tzadik's power — the aspect of Shabbos. These depend upon each other: the more one believes in the Tzadik and draws close, the more one merits drawing Shabbos holiness; through keeping Shabbos with simchah, one merits drawing close to the Tzadik — and through this one merits walking in the ways of teshuvah, drawing the expertise to hold oneself in whatever passes, however it may be. The essential means is through Rosh HaShanah, when they gather together — for the ways of teshuvah are drawn through Elul, Rosh HaShanah, and Yom Kippur. All Yisrael's service during these days is to draw these teshuvah pathways so that Yisrael merit teshuvah, through which the redemption from this exceedingly long exile will be brought near. Its end cannot be fathomed — "the end of wonders" — but it is explained in the Gemara and all Midrashim that the essential matter depends on teshuvah. Therefore the true Tzadikim labor only to draw teshuvah pathways into the world, so that even the very far and fallen will be strengthened in teshuvah, through which everything is rectified. For now Hashem asks only a little arousal: "Let them open in teshuvah like the eye of a needle, and I will open great gates." But even this infinitesimal bit is exceedingly hard to begin without the great Tzadikim who draw the teshuvah pathways to strengthen all who wish to return, wherever they may be. All this is hinted in the Zohar Chadash regarding Noach's teivah (Parshas Noach, 24-25, Slavuta edition): Noach did not beseech for his generation. After leaving the teivah and seeing the whole world destroyed, he began weeping. The Holy One Blessed Be He answered: "Foolish shepherd! Now you say this and not before?" See there: the greatness of Moshe Rabeinu who gave his life for Yisrael; how Noach did not beseech because he did not even think he himself would be saved; how much the Holy One Blessed Be He wants people to beseech for Yisrael, even if they are as they are. See what is written on "And he sent the raven" — this is Dovid, who called constantly like a raven; and on "And he sent the dove" until "and she did not return to him again." All of Noach's damage and its rectification is about the expertise above — he was not expert in this halachah of the ways of teshuvah like Moshe and the great Tzadikim who draw teshuvah pathways with wondrous expertise. Noach was a Tzadik tamim, but did not grasp that it was possible to go out, to lower himself, to look upon such wicked people, to engage with them, to find merit in them, to pray for them, to arouse them through some good point — all of which Moshe and the great Tzadikim after him engaged in with tremendous effort. All this is included in the expertise of ayeil and nafik. Therefore Noach thought: "If only I could save myself" — he did not grasp how far His mercies reach. He was forced to enter the teivah — built with lofty wisdom and holiness, with deep kavanos in its dimensions. It hints at teshuvah on Yom Kippur: "Noach's teivah — this is Yom Kippur" (Zohar, Tikkun 21, 54b); "And the teivah rested in the seventh month — this is Tishrei." Also: Noach's teivah is the words of prayers and supplications that Yisrael pray. All of Noach's entering was ayeil — because he could not save himself with the world, not being expert, especially in nafik. Hashem commanded him to enter — ayeil. And just as he needed the command to enter, he needed the command to exit: "Go out from the teivah" — for his leaving was the aspect of nafik. It is written hotzei but read hayatzei; Rashi: "Tell them to leave; if they don't want to, bring them out against their will." They did not want to leave willingly — hinting at everything we have written: whoever wants to return would prefer sitting always in the beis midrash. But Hashem wants the world's continuity — a person must frequently leave for bodily needs and livelihood, all of which is nafik. This is very hard — one knows the danger of going outside — but it cannot be otherwise. Hashem wants one to serve Him in this world specifically — which is entirely nafik relative to the upper worlds — and therefore even here, service must be in ayeil and nafik. This is "and he sent the raven" — the Zohar Chadash explains: Dovid, who called constantly like a raven. Hashem sent him from his kingdom; "And it went out, going and returning" — "Dovid went up the ascent of olives, going and weeping, his head covered" (Shmuel II 15) — he went out and returned in teshuvah, confessing and seeking mercy, until the waters dried. The dove was sent three times, hinting at the exiles until this final one: "she did not return to him again" — this is why this exile is so long. But nevertheless He is prepared and waiting for when she will return. See all this well. Therefore the entire rectification was through the rainbow of the covenant that Hashem promised (Bereishis 9): "My bow I have placed in the cloud." The rainbow of the covenant is the aspect of Rosh HaShanah when the shofar is blown — teki'ah, shevarim, teru'ah — whose sign is kash"t [=keshes, rainbow], as brought in his words z"l. This is the power of the great true Tzadik — the rainbow of the covenant, as in the holy Zohar (Vayikra 15, Pinchas 215). This is Shabbos holiness — the three meals are the three shofar sounds, the three points. He was promised that even within the cloud and very great darkness — "when I bring clouds upon the earth" — even then "the rainbow will be seen in the cloud." Through the Tzadik — the rainbow of the covenant — Shabbos holiness is drawn through the Rosh HaShanah gathering, when the holy sounds — sign kash"t — are blown, sustaining the gathering of Yisrael: "On that day a great shofar will be blown, and the lost in Ashur and the cast-away will come" (Yeshayah 27). Through all this, the teshuvah pathways are drawn — the expertise of ayeil and nafik, to hold oneself even in She'ol Tachtiyos: "and if I make my bed in She'ol, behold You." Through this, Yisrael will fulfill His will — to return at least "like the eye of a needle." As the Zohar Chadash states: "If Kneses Yisrael opens teshuvah like the eye of a needle, I will open great gates." But even this minimal teshuvah is exceedingly hard because the adversary fells one each time — rectifiable only through the expertise drawn by the Tzadik, the rainbow of the covenant. Therefore Hashem promised Noach not to worry upon leaving the teivah — nafik — for Noach saw the great provocation of the yetzer hara. But Hashem promised through the rainbow of the covenant — the true Tzadik encompassing all rectifications, drawing teshuvah pathways — the expertise through which everything is rectified until the complete redemption comes speedily in our days, amen. Therefore we mention in Birchas Zichronos (Mussaf of Rosh HaShanah) at its beginning the matter of Noach: "And also Noach You remembered with love when You brought the Flood waters… therefore his remembrance came before You…" We remind Him of His immense kindness and mercy — how He desires the world's continuity. Even in Noach's days, when such darkness was in the world, He remembered Noach, brought him from the teivah, and promised to sustain the world through the rainbow of the covenant — Rosh HaShanah's holiness. Now that we have already merited the Avos — as we mention their merit afterward: "And I will remember My covenant with Yitzchak" (Vayikra 26) — and Moshe Rabeinu gave us the Torah, and such Tzadikim revealed the holiness of Rosh HaShanah and the greatness of the gathering — now it is fitting that He remember His covenant in their merit and draw upon us the teshuvah pathways, that we merit returning to Him and He to us, until the redemption is brought near speedily (see os 48). This is the aspect of Eiruvei Techumin: where one places the Shabbos meal, from there the Techum Shabbos begins. Shabbos is the aspect of teshuvah, whose essence is the two expertises — expert in ayeil, expert in nafik — the Techum Shabbos of two thousand amos, the two alephim. Through teshuvah an aleph is made. The essential expertise — the teshuvah pathways — is to be extremely careful not to go outside the Techum Shabbos, outside holiness's boundary. The totality of holiness is Shabbos holiness, and this expertise means: in whatever passes over him, one guards oneself not to fall completely, not to go outside the techum. Every person inevitably endures much — especially one who already sinned; when wanting to return, the ocean depths rage — foul thoughts, as understood from the Arizal's writings and our Sages' words. This is essential teshuvah: overcoming so as not to fall completely. It is impossible to detail for each individual — the variations are immense even within one person. But all is included in his holy, awesome words where he called this "expert" — one must be very expert: expert in ratzo and ayeil according to one's level, expert in shov and nafik according to one's level — to fulfill "and if I make my bed in She'ol, behold You": even in She'ol Tachtiyos, never despair. As explained in those conversations and deep eitzos in our books — fortunate is he who grasps them. All this is Techum Shabbos. The essential Shabbos holiness is Shabbos eating — entirely holy — through which teshuvah pathways are drawn. Therefore where one places the Shabbos meal-measure, from there the techum begins — one acquired shvisah there. The essential acquisition of Shabbos rest is through the Shabbos meal. As in siman 277, Likutay I, "Tzadik kaTamar yifrach": the holy path is conquered and broadened through Shabbos eating — "check in the teeth and you will find in the feet" (Shabbos 152). The essential holy path the Tzadik makes — the teshuvah pathways — draws eitzos and hischazekus so that all return to Hashem, even the very weak who desire to return — all will merit through the teshuvah pathways drawn into the world, the aspect of Shabbos, essentially through Shabbos eating. The essential Techum Shabbos is derived from the Machaneh Yisrael, which was twelve mil. Therefore mid'Oraisa the techum is twelve mil. But our Sages enacted only two thousand amos, seeing the great strengthening of the kelipos in exile. These two thousand amos are the measure between the Aron and the Camp: "But there shall be a distance between you and it of about two thousand amos" (Yehoshua 3). Rashi: "Like the measure of Techum Shabbos, so they could go to pray before it." The essential war is the war of Amalek — against the weak ones whom the cloud expelled. Yehoshua fought with Moshe's power so Amalek would not fell them completely: "and he tailed you — all the weakened ones behind you" (Devarim 25). Rather, to return them in teshuvah, bringing them within holiness's boundary — the Machaneh Yisrael, where the Ohel Mo'ed and Aron stood, from which holiness is drawn. The more distant one is, the more holiness and expertise must be drawn from a higher, holier place. Therefore the techum's measure is from the Machaneh Yisrael — the essential techum is that each person remains in the Camp and Amalek cannot cast him out. One constantly strengthens oneself to hold onto the true Tzadikim and their talmidim — Moshe and Yehoshua — who fight Amalek in every generation to return and build the Beis HaMikdash and bring Yisrael back to Eretz Yisrael. This is also Eiruvei Chatzeiros: the essential eiruv rectification is through the Shabbos meal. Through sharing in the Shabbos meal, carrying in and out between domains becomes permitted. Without an eiruv, it is forbidden even between two reshus hayachid domains. The general prohibition of the thirty-nine melachos is the aspect of carrying from domain to domain — berurim (os 30). Our Sages were stringent that even from one domain to another is forbidden — all for the expertise's rectification. Just as one must be careful in ayeil and nafik not to leave one's boundary nor rush beyond it, one must not rush into one's fellow's boundary, in ayeil or nafik. In nafik, certainly chalilah that one look at one's fellow to do as his deeds — one can lose his world in an instant. Dovid HaMelech warned (Tehillim 1): "Happy is the man who has not walked in the counsel of the wicked… nor sat in the company of scoffers." It is known how much the scoffers of the generation bring a person down — especially those calling themselves proper and pious. Hashem should save Yisrael from them. But even in ayeil, one must be very expert not to look at one's fellow who appears righteous compared to oneself, lest one fall — though "envy of scholars increases wisdom" (Bava Basra 21), there is the aspect of "the righteous walk in them and transgressors stumble in them" (Hoshei'a 14). Many fall through jealousy of those who seem more righteous, falling completely in their mind. One must not be a fool but be expert: one's jealousy of better fellows should be for good, to draw closer to Hashem — as hinted in the story of the Chacham and the Tam, where the Tam answered: "That is his work and this is my work." Therefore our Sages enacted that even between domains, carrying on Shabbos is forbidden — so as not to damage the expertise. The rectification is through the Shabbos meal — the eiruv. Through the Shabbos meal the expertise is rectified, then carrying from house to house within the courtyard becomes permitted — the connection between domains will be only for good: they will join in love and peace, each learning from the other for good, drawing closer to Hashem. All this is the expertise in halachah, rectified through the Shabbos meal — the eiruv. This is "And Hashem said to Avram: Lech Lecha — from your land, your birthplace, your father's house, to the land…" and "I will make you a great nation" (Bereishis 12). As explained, the three mitzvos upon entering Eretz Yisrael — cutting off Amalek's seed, appointing a king, building the Beis HaBechirah — are the three points, the aspect of teshuvah. The essential teshuvah is "zarka — cast to the place from where it was taken" — one must leave all the places to which one strayed and return to the source from which one's neshamah was hewn. Every Jew's neshamah-root is exceedingly lofty, but it descended into this world's earthliness for bechirah — so that through this precisely it returns to its source in wondrous completeness. Every person endures many adventures — trials, refinements, ascents and descents without measure — all of Hashem's intention for good: "everything the Merciful One does is for good." All the refinements and trials are the war of Amalek. One must be expert in ayeil and nafik: "and if I make my bed in She'ol, behold You." When one merits enduring — humiliations, bloodshed, refinements, and trials — this is cutting off Amalek's seed, the lower point, through which one merits teshuvah — Keser, the upper point — Moshe, the Beis HaMikdash. The drawing from upper to lower is the vav within the aleph — appointing a king. This is what Hashem said to Avraham — hinting to every person: "Lech lecha" — go to yourself. The essence of a person, what is called "I," is only the neshamah (siman 22, Likutay I). When speaking to a person — "you" or "go" — the intention is the neshamah, the person's essence. The Torah warns: Lech lecha — go to yourself, to your neshamah's source. All your journeying in this world — intend to go to yourself. "Me'artzecha" — from your earthliness, wherever you descended where it seems hard to leave — overcome and go from your earthliness to your neshamah. "Umimoladtecha" — however you were born, whatever physicality, even though this is a great obstacle — "Behold, in iniquity I was formed" (Tehillim 51) — go from your birthplace to yourself. "Umibeis avicha" — family, neighbors, relatives among whom you were raised, from whom there are many obstacles — sometimes physically, sometimes through opinions opposed to truth. From all, go forth to your neshamah. Believe that the Holy One Blessed Be He does not come with tyranny against His creatures — you have the power to stand in all this (Likutay Tinyana, siman 46). "El ha'aretz asher ar'eka" — Eretz Yisrael, the totality of holiness, the Beis HaMikdash, the source of all neshamos. Rashi: "He did not reveal the land immediately, to endear it and reward him for each utterance." This is the essential trial: Hashem does not show a person during the trial what he will merit — if one could see, there would be no trial. Who would throw eternal pleasantness away for momentary foolishness? But the trial is that one does not see — great hischazekus is needed. If one overcomes, one will be rewarded for every utterance beseeched before Hashem — then the good will be exceedingly dear, since one never imagined such pleasantness — as several Tzadikim said (Yerushalmi Avodah Zarah 3:1): "I said: I have labored in vain… yet surely…" "V'e'escha l'goy gadol va'avarechecha va'agadlah sh'mecha" — the three points. "V'e'escha l'goy gadol" — cutting off Amalek's seed, whose entire war is to cause Hashem's Name to be forgotten and to distance the weak: "and he tailed all the weakened." Whoever subdues him magnifies Hashem's Name by drawing close the distant and weak — "a great nation" through multiplying the holy gathering, the opposite of Amalek's intent. "Va'avarechecha" — drawing blessing from upper to lower point: "like Chermon's dew… for there Hashem commanded blessing" (Tehillim 133) — appointing a king, through whom shefa is drawn (Likutay Tinyana siman 16). "Va'agadlah sh'mecha" — called Avraham with an added hei of da'as — Moshe, the Beis HaMikdash, the upper point. Afterward one still endures ascents and descents — requiring great expertise. Therefore: "Veheyei berachah" — the blessing will endure, one will always remain standing, never falling forever, remaining in the drawing of blessing from upper to lower point. "And Avram went as Hashem spoke, and Lot went with him" — although Avram did as Hashem spoke, Lot — the yetzer hara — went with him always, refusing to separate, for trial and bechirah. Through this precisely, the highest sparks are refined from the kelipos' depths — as Avraham refined from Lot specifically the soul of Mashiach. "And there was famine in the land, and Avram descended to Mitzrayim" — our Sages say this was a great trial: He tells him to ascend to Eretz Yisrael, then causes him to leave. This is all our words: one must be ayeil and nafik, very expert, never falling in mind, never questioning Hashem, only believing "Hashem is righteous and His judgments straight" — all His intention for good. As with Avraham: arriving in Eretz Yisrael, there was famine — forcing him to Mitzrayim, the nafik — yet he withstood the trial until ascending "very laden with cattle, silver, and gold" — sparks refined there. So it passes over every person. As Admo"r z"l writes (siman 8, "Ra'isi Menoras Zahav"): all descents and ascents are hinted in "Avram descended to Mitzrayim" and "Avram ascended from Mitzrayim" — expert in ayeil, expert in nafik. "And he went on his journeys… to the place where his tent had been at first… to the place of the altar he had made there at first, and Avram called there in the Name of Hashem" (Bereishis 13). Rashi: "Also now he called in Hashem's Name." When one overcomes in nafik through all descents until returning to one's place, one must return to the original path — calling in Hashem's Name as at first. He did not fall from his good path through everything that passed — he returns each time to his true path, calling always to Hashem. Also, "there was famine in the land" hints at every person whose going to the marketplace — nafik — is primarily from lacking livelihood. "Avram descended to Mitzrayim" — business preoccupation, the danger of money-lust, the aspect of avodah zarah and Mitzrayim (as in the Ba'al Tefillah story, hinted in Yeshayah 31: "Woe to those descending to Mitzrayim for help"). But the aspect of Avram — the Jewish person expert in ayeil and nafik — even in Mitzrayim, amidst business, overcomes so as not to become stuck, remembering Hashem, refining holy sparks and ascending with them: "And Avram ascended from Mitzrayim."