דגים ג

"Kohanim ba'avodasam, uL'vi'im b'duchanam l'shiran ul'zimran, v'Yisrael b'ma'amadam." Yisrael b'ma'amadam = they engaged in Torah (= drawing ru'ach n'vu'ah → birur ham'dameh). Kohanim ba'avodasam = the avodas haKorbanos (= birur ham'dameh). L'vi'im b'duchanam l'shiran = the Shir merited through all the above. 11

For every person must engage in the rectification [tikun] of creation, because everything requires rectification. Even though Hashem [ה' יתברך] already created all of creation, nevertheless everything was created lacking rectification — as is well known — because everything was created for the sake of the human being, namely the Jewish person, so that he should engage in the rectification of creation and thereby be considered as if he had brought creation from potential into actuality, in accordance with the rectification of his deeds according to the holy Torah, for the sake of which everything was created. For all of creation was made "in order that they should know Him" [בגין דישתמודעין ליה] — that they should recognize and know Him, may He be blessed, through every single thing of creation; and as long as no person engages in this, all of creation is considered as tohu va'vohu [formless and void]. And concerning this it is said: "He did not create it as a waste — He formed it to be inhabited" [Isaiah 45:18] — that the world should be inhabited by people of knowledge who know and recognize their Master through every detail of creation. And this is the essential meaning of all the Torah and commandments, for the sake of which everything was created — for in accordance with the commandment that a Jewish person fulfills, so too does he bring forth a portion of creation from potential into actuality. For example: when one fulfills the commandment of tzitzis, then, in accordance with the holiness and purity and the knowledge [da'as] of G-d's divinity that he draws upon himself through the holiness of the commandment of tzitzis, so too does he rectify a portion of creation and he is considered as if he has now brought that portion of creation from potential into actuality. And similarly with all the other commandments. And therefore the entire world hung in the balance until the sixth of Sivan, when Israel received the Torah, as it is said: "Earth and all its inhabitants are dissolved; it is I Who established its pillars forever [selah]" [Psalms 75:4] — as our Sages of blessed memory expounded this verse regarding the giving of the Torah: that it was then that the world became firmly established and sustained. For before the receiving of the Torah, all the world was considered tohu va'vohu, as if it had not yet been created at all.

And this is the meaning of: "These are the generations of the heavens and the earth when they were created [b'hibar'am]" [Genesis 2:4] — and our Sages of blessed memory expounded this [as referring] to Avraham [reading בהבראם as an anagram of באברהם, "through Avraham"]. For only when Avraham our father came into the world — through whom the drawing of the path of Torah into the world began — only then precisely is it said "when they were created," because from that time creation begins, as if then the world was created. And similarly our Sages of blessed memory said regarding the verse: "your Creator, O Yaakov" [Isaiah 43:1] — "O My world, My world — who created you? Yaakov created you!" [see Zohar] — for they are the totality of Israel [klal Yisrael], and each person of Israel, in accordance with his holiness, in accordance with his fulfillment of the Torah, is likewise considered as if he has created the world and as if he is bringing creation from potential into actuality according to his level. For the essential rectification of creation — the essential aspect of bringing from potential into actuality — is to bring the da'as [knowledge] and sechel [intellect] of holiness from potential into actuality, as is stated elsewhere: that there is sechel in potential and sechel in actuality. And the essential perfection is to bring the true sechel of holiness from potential into actuality — to reveal G-d's divinity in the world — for this is the essential rectification and sustenance of creation. For "all of them You made with wisdom [chochmah]" [Psalms 104:24] — the essential perfection of every action is that it should be known who performed and made it, that every created being should know and maintain that You performed it, etc., as it is said: "Who has performed and done [this], calling forth the generations from the beginning, etc." [Isaiah 41:4].

For the essential perfection is that the hands should open, and the spirit below [ruach dil'tata] should become visible and revealed, and come forth from potential into actuality, from the spirit above [ruach dil'ayla] — as is explained there [in Likutay Moharan §66]. But the crucial point is that after the opening of the hands — which are the aspect of the two spirits, the two יוּדִין [yudin] mentioned there — they should nevertheless remain even afterward bound and unified in complete union, so that the spirit below continuously draws and receives vitality at every moment from the spirit above. That is: the spirit below, in the aspect of actuality [po'al], should know and recognize at all times what is above it, as it is said: "Know what is above you" [Avos 2:1] — that it should know that all its vitality and sustenance come from the spirit above. And through this, vitality is drawn upon it at every moment from the spirit above, and through this it is in the aspect of bringing from potential into actuality at every moment — bringing the vitality and sustenance of creation from above, freshly, at every time. And all this is accomplished through fulfilling the Torah and commandments, as stated above. For, conversely, when one transgresses, G-d forbid, the vitality of holiness departs from the actuality and returns upward, becoming concealed in the potential, and [the actuality] remains like one who is dead without vitality. And then the spirit of impurity [ruach hatumah] rests upon him, G-d forbid, in accordance with his blemish. And concerning this it is said: "A slanderer [nirgan] separates the aluf" [Proverbs 16:28] — for the entire aforementioned matter is encompassed within the form of the letter אָלֶ"ף, as is explained there. For the spirit above is the aspect of the יוּד at the top — the yud atop the aleph — and the spirit below is the yud at the bottom — the yud beneath the aleph — and the line in the middle is the aspect of a וָאו, the aspect of a patach vowel, etc., as is explained there. And the essential perfection is when the lower yud receives from the upper yud through the vav in the middle. But when one transgresses, G-d forbid, he blemishes the opening of the hands, as explained there, and then the vitality departs from the actuality, and the lower yud cannot receive holy vitality from the upper yud. And therefore it is: "a slanderer separates the aluf" — he causes a separation within the aleph. For the essential unity and rectification is in the aspect of "and the living creatures ran and returned" [Ezekiel 1:14] — that the hands should be opened, meaning the two yudin, and yet they should nevertheless be bound and unified in complete union. But when there is a blemish, G-d forbid, then the vitality departs from the actuality and returns to become concealed in the potential; then the actuality remains separated from its root, and the outer spirit [ruach hachitzoni] rests upon it, and it receives vitality through the sitra achra [the Other Side]. This is the essential separation — the aspect of "a slanderer separates the aluf," G-d forbid. And the essential separation and blemish is a blemish of faith [emunah], for through every transgression a blemish of faith is drawn, until [faith] is hidden from him — as the actuality becomes drawn from the potential and no longer recognizes or remembers what is at the head. And therefore there is a remedy through teshuvah [repentance], and the essential teshuvah is that he should return immediately to his root, in the aspect of "I will go and return to my first husband" [Hosea 2:9] — that he should remind himself, after all the blemishes he has caused through his many sins, that nonetheless in every place where G-d reigns and in every place to which he has been thrust down and fallen — even there he receives vitality only from Hashem, may He be blessed, and he should connect himself in every place he is to Hashem, may He be blessed. And all this cannot be merited except through the true tzadikim [tzadikay emes] and their disciples, who have merited the aspect of "double portion" [pi shnayim] mentioned in the Torah-teaching above. For this is a rule: when a person corrupts and blemishes, G-d forbid, it is impossible for him to achieve rectification through that same aspect in which he blemished — rather he is compelled to receive rectification from a place higher than the place in which he blemished, and through this he will be rectified. And this is the essential aspect of teshuvah — which is higher than the Torah, as our Sages of blessed memory said: "In the place where baalay teshuvah stand, even complete tzadikim cannot stand" [Berachos 34b] — for he cannot return to his root except by receiving vitality and rectification from a higher place. And therefore, in truth, one cannot achieve rectification except through the great and true tzadik, and the more one has corrupted and damaged, the greater a rebbe one needs — as is explained in the Torah-teaching "Mayshra," etc. And therefore the essential rectification of teshuvah is through the aspect of pi shnayim mentioned above — namely, when one merits to come before the tzadik repeatedly; through this one merits the aspect of pi shnayim, as explained there, and through this, holiness and vitality are drawn upon him from an ever higher and more elevated place each time, and through this he can achieve rectification each time even if things happen to him that do happen. For in the matter of pi shnayim mentioned above there is much depth — for even though he is very low and small in stature, and knows within himself that he does not have even a dot like a drop in the sea of the holiness and attainment and greatness of his Rebbe — even so, the words of this Torah-teaching are true and firm. For even so, if he habitually [comes] before his Rebbe, each time he receives [something of] his soul's [illumination] in a hidden and concealed manner — the aspect of pi shnayim that is drawn upon him: vitality and holiness from the spirit above that rests upon his Rebbe, etc., as is explained there. And through this precisely he has the strength to endure and to achieve rectification — for Hashem, may He be blessed, is exceedingly great and His greatness is beyond fathoming, and He, may He be blessed, "devises plans so that no outcast will be banished from Him" [II Samuel 14:14]. And whatever a person digs and labors to find a path to return to Hashem, may He be blessed — even though it does not succeed in his hands, no effort is ever lost, G-d forbid, for "no good intention is ever lost" [lais re'usa tava d'is'avid — Zohar]. And the essential thing is to draw close to true tzadikim and their followers, for the essential perfection of the true tzadik is that he does not stand on a single level — rather, at all times he ascends from level to level, and this is the aspect of his passing on [histalkus], as explained there. And whoever merits to stand before such a tzadik repeatedly, the aspect of pi shnayim is drawn upon him each time, and through this he receives vitality each time from an ever higher place. For each time, the illumination of pi shnayim is drawn upon him from a level as high as the level to which the tzadik has merited to ascend and pass at that time. And through this there is no corruption or blemish that cannot be rectified — the main thing is just that one should never distance oneself from the tzadik, G-d forbid, no matter what happens to one.

And this is the aspect of Lag BaOmer — the aspect of the hilula [joyous celebration] of Rabbi Shimon bar Yochai — the aspect of: "the tzadikim are greater in their death than in their lifetime." For the great tzadik labors all his days with tremendous exertion for the sake of the rectification [tikun] of Israel, to return them all to their Father in heaven. But the baal davar [the Adversary] provokes exceedingly against the souls of Israel, especially toward the end of this long and bitter exile, and causes them to sin more and more each time. But this tzadik does not abandon his place — he ascends each time to an ever higher and more powerful level. And he attains and draws ever greater acts of kindness [chasadim] and abundant mercies each time, until he is able to rectify even these blemishes and corruptions — because the higher the level he ascends to, and the more he attains the greatness of the Creator, may He be blessed, the more he attains His kindness, His mercies, and His goodness. For the essential greatness of G-d, may He be blessed, is His mercies and His kindnesses, may He be blessed — for chesed is called "greatness," as it is said: "Yours, Hashem, is the greatness [g'dulah]" [I Chronicles 29:11] — this [g'dulah] is chesed, as is well known. But because of our many sins, the Adversary gains such great strength that the tzadik must ascend to a level that it is completely impossible to ascend to while physically alive — therefore he is compelled to pass from this world for this reason, and then he ascends to where he ascends, and he does not rest until the matter is complete — until he finishes what he began, rectifying everything however it may be. And this is the aspect of: "The tzadik is lost and no man takes it to heart, and men of kindness are gathered while no one understands — for it is from before the evil that the tzadik was gathered" [Isaiah 57:1] — that the essential departure [histalkus] of the tzadik was because of the evil: the generation had corrupted themselves so greatly that they could only be rectified through his passing, as stated above. But through his passing everything will be rectified — for all who wish to draw close to his holy Torah that he left behind through his holy books and his worthy students who received from him the aspect of pi shnayim, as stated above. Even though they are small in stature — and as stated above — even so, the illumination of the aspect of pi shnayim, which is the illumination of the spirit above [ruach dil'ayla] drawn at every time that he [the tzadik] ascended and passed from level to level — and especially the illumination of the spirit above drawn at the very time of his actual passing — this is never severed forever. For "tzadikim are greater in their death than in their lifetime." And this is the force of the joy of the hilula of Rabbi Shimon bar Yochai on the holy day of his passing — even though at first glance it would be fitting to weep greatly on the day of his passing, nevertheless the custom is to rejoice greatly. And the essential joy is that we rejoice over the legacy of his holy Torah that he left us — the holy Sefer HaZohar — for through this "they will be redeemed from exile" [Zohar]. And therefore the essential sustenance of the world is in the merit of the tzadikim who dwell in the dust — as is stated in the holy Zohar: "Were it not for the prayers of the tzadikim who have died, who pray for the living — the world could not endure." And therefore even Moshe Rabbainu, peace be upon him, when he prayed for Israel, he invoked the merit of the Patriarchs, as it is said: "Remember Your servants Avraham, etc." [Exodus 32:13]. And similarly, the essential redemption from Egypt was through the power of the bones of Yosef, as it is said: "And Moshe took the bones of Yosef with him" [Exodus 13:19] — for at the end of the exile the sitra achra grows stronger and spreads in length and breadth, in the aspect of "and it came to pass, when Pharaoh hardened [himself] against sending us out, etc." [Exodus 13:15], until it cannot be subdued and brought low except through the power of the tzadikim who have passed — who are greater in their death than in their lifetime, who ascend to Ayn Sof [the Infinite] and complete the salvation of Israel in wholeness — what they were unable to do in their lifetimes. Especially now at the end of this last long and bitter exile, when we have none to rely upon except our Father in heaven and the merit and power of the true tzadikim who dwell in the dust, as stated above. As it is said: "My goodness does not extend to You — but to the holy ones in the land, they are the glorious ones in whom is all my delight" [Psalms 16:2-3].

Therefore Yisrael b'ma'amadam engaged in Parashas B'raishis and Parashas Ha'azinu. Parashas B'raishis = the revelation of emunas chiddush ha'olam through Torah learning (for Parashas B'raishis details the entire chiddush ha'olam — Hashem created everything yaish mai'ayin: "biraishis bara... Vayomer Elokim y'hi or... Vayomer Elokim tadshe ha'aretz"). Parashas Ha'azinu reminds Yisrael of all Hashem's works and wonders for their sake (for whose sake the world was created): "Ha'azinu haShamayim... HaTzur tamim pa'olo... Z'chor y'mos olam" → concluding with the chiddush ha'olam of the future (= t'chiyas hamaisim): "R'u atah ki Ani Ani Hu v'ain Elokim imadi, Ani amis va'achayeh" = t'chiyas hamaisim = chiddush ha'olam of the future. 12

But it is impossible to draw and receive from the legacy of the holy Torah of the true tzadikim — except through the breaking of obstacles [menius], through the intensity of the yearning and burning desire [kishufin v'chashek] to draw close to the point of truth [nekudas ha'emes]. As this matter is explained at length in the Torah-teaching mentioned above — see there. And this is the aspect of the omer of barley [s'orim] and the sefirah [counting] before the receiving of the Torah. For through the waving [tnufas ha'omer] of the barley omer, holiness is drawn upon Israel so that they will have the strength to break all the mighty obstacles that spread themselves at every time to prevent [them from] drawing close to the point of truth. For barley [s'orim] is animal fodder — which is the absence of da'as [knowledge/awareness] — which is the aspect of obstacles; for the essential obstacles are obstacles of the mind [menias hamoyach], as is explained elsewhere. For one who has true composure of mind [yishuv ha'da'as] and does not wish to deceive himself — will certainly understand where the truth lies, and certainly nothing will seem to him to be an obstacle no matter what happens to him; and he will break everything through the force of his yearning, his desire, and his powerful will toward the truth. For the obstacle exists only because of the desire, as is explained there. And through the waving of the barley omer one merits this: to sweeten the judgments, to nullify the obstacles, to wave the obstacles — the aspect of barley [s'orim] — upward, so that all the obstacles are transformed into the force of desire and will, through which one breaks all the obstacles and draws close to holiness, which is the aspect of receiving the Torah on Shavuos. For the essential receiving of the Torah was through the aspect of "and Moshe drew close to the thick darkness where G-d was" [Exodus 20:18] — which is the aspect of breaking the obstacles through da'as: knowing that even within the obstacle itself, Hashem, may He be blessed, is hidden — as is explained in §115 on this verse; see there in Likutay Moharan, Part I.

Therefore the entire Mishkan and its kailim were anointed with the Shemen HaMishchah — an exceedingly good fragrance. All kedushas HaMishkan is drawn only through the tzadik (= Moshe) who with his great power engages in all the above tikkunim → drawing ray'ach tov [good fragrance] = yirah [awe]. From there all kedushas HaMishkan derives → therefore it was anointed with the holy, wondrous fragrance of the Shemen HaMishchah. There = the place of yirah: "Mah nora haMakom hazeh" — "How awesome is this place" (B'raishis 28). The essential ray'ach tov = yirah. 13

And this is the aspect of the sefirah — that we count the days of the omer. For the entire coming-into-being of days is the aspect of bringing from potential into actuality. For the seven weeks of the days of the counting correspond to the seven days of creation [shivas y'may Beraishis], each day of which contains seven. And on each day there was a unique creation, which is the aspect of bringing from potential into actuality. And therefore on each day one must intend to rectify the creation that occurred on that day — as is understood from the kavanos [intentions] — to intend on each day of the week according to the creation that occurred on that day. And therefore the men of the ma'amad [temple-watch delegation] engaged each day with the portion of Beraishis and would read the creation of that particular day, as our Sages of blessed memory taught. For the essential creation on each of the seven days of creation was for the sake of Israel, so that they would engage in Torah — through which the essential rectification of the creation of each day would occur. For then, precisely, will it be considered as if the portions of creation of that day came forth from potential into actuality, as stated above. And therefore, before the giving of the Torah, we count all the days of the omer — in order to draw the rectification of the seven days within which all of creation took place — to rectify and purify the days so that we will be able to bring forth the holiness of all creation from potential into actuality. This is merited through the waving of the omer, because it is impossible to bring all the things of holiness from potential into actuality — through which the essential emergence of all creation from potential into actuality occurs, as stated above — except through the breaking of obstacles, as stated above; which is merited through the waving of the barley omer, as stated above. And therefore we count all the days of the omer before the giving of the Torah — in order that we should merit to re-draw all seven days of creation within which everything went forth from potential into actuality, to connect them all to the aspect of the waving of the omer, which is the aspect of breaking obstacles — through which we will merit receiving the Torah, through which the essential emergence of all creation from potential into actuality occurs. For the entire world hung in the balance until the sixth of Sivan, etc., as stated above.

Through all this → the sin of the Aigel was atoned and transformed into z'chuyos: "Nirdi nasan raicho" — "My spikenard gave forth its fragrance" — the Sages said this refers to that event (Shabbos 88). Through this one merits giving tochachah [rebuke] with Moshe's voice in the aspect of "Nirdi nasan raicho" — see there well. 14

And this is the aspect of the immersion [tevilah] of vessels [kailim]. And this is the aspect of the great virtue of immersion in the mikveh of Israel — that it is impossible to pass from impurity to purity except through immersion in a mikveh. For it is explained in the Torah-teaching above that all commandments and transgressions depend on this — on the matter of bringing from potential into actuality, as mentioned above — see there. And to explain the matter somewhat: it is explained there that every person has a vitality below and a vitality above, which are the aspects of the lower life-spirit [ruach chayyim dil'tata] and the upper life-spirit [ruach chayyim dil'ayla]. This is the aspect of Noach, Noach [cf. Genesis 6:9] — Noach [pleasing] to those below, Noach [pleasing] to those above. And they are the aspect of the two yudin explained there afterward — the yud at the top and the yud at the bottom — which are the aspect of the two hands with which heaven and earth and all within them were created, which are the aspects of potential [koach] and actuality [po'al]. And the essential vitality of every person is through the spirit below drawing and receiving vitality through holiness from the spirit above. And this is merited through Torah and commandments, which are the essential life, as it is said: "For it is your life and the length of your days" [Deuteronomy 30:20]. For the essential vitality that is truly called life is to receive and draw continuously additional holy life-spirit from above — in the aspect of "for length of days and years of life and peace they will add to you" [Proverbs 3:2] — "they will add to you" precisely, as stated above. And this is not merited in fullness except by the true tzadikim who fulfill the entire Torah in complete perfection at the highest level — through which they have the strength to receive additional holy life-spirit from above at all times. And through this the lower spirit becomes united and bound to the upper spirit in a strong and continuous bond, and holy life-spirit is drawn from the upper spirit to the lower spirit — in a measured and graduated manner, in such a way that he can receive it throughout all the days of his life without [the spirit above] departing from him, G-d forbid, through this — through the excess of light. For the very essence of the vitality of the spirit above cannot be received in this world in this body at all — as is explained there at the beginning of that Torah-teaching. Only through Torah and commandments does one rectify the aspect of vessels [kailim] in holiness and purity, in such a way that one can receive the vitality from the spirit above as is proper, in measure, as stated above. And this is the aspect of the opening of the hands in holiness — the aspect of: "You open Your hands [yadecha]" [Psalms 145:16], [which is also read as] "Your yods" [יוּדֶיךָ] as explained there. This is the aspect of bringing from potential into actuality — bringing vitality each time from the upper yud, which is the aspect of the spirit above, to the lower spirit which is the aspect of the lower yud. And the tzadik continually goes from level to level and draws vitality each time from an ever higher aspect — for even the upper yud, the spirit above, which is the aspect of potential, is considered in the aspect of the lower yud, the spirit below, the aspect of actuality — relative to the level above it. For in the matter of potential and actuality there are many aspects even in the physical realm, how much more so in the spiritual realm. For there is potential and actuality in the intellect — there is sechel [intellect] in potential and sechel in actuality, as stated above. And similarly there is potential and actuality in physical bodies — for example: a piece of wood before vessels are made from it — the vessels that can be made from it are then considered [to be] in potential, and afterwards, when the vessels are made from the wood, it is considered to emerge from potential into actuality. But of course all the wood in its entirety is the aspect of actuality relative to the potential that was within it originally. And also the inner spiritual [dimension] of the wood — which is the essential potential of this wood — is itself also considered the aspect of actuality relative to the level above it. For all the vitality of plant life is considered physical, the aspect of actuality relative to animal life which is higher than it — which is considered relative to it as the aspect of potential, the aspect of upper vitality [chayyus dil'ayla]. For the vitality of animals derives from the aspect of [the world of] Beriah [Creation], and the vitality of plant life from the aspect of [the world of] Yetzirah [Formation]. And the vitality of Beriah relative to the vitality of Yetzirah is in the aspect of upper vitality relative to lower vitality, which are the aspects of potential and actuality, as stated above. And so on from level to level, ever upward, up to the ultimate level, up to Ayn Sof Baruch Hu [the Blessed Infinite]. And the tzadik ascends each time from level to level and receives vitality from an ever higher aspect — and when he ascends from level to level, that is the aspect of passing on [histalkus]. And then the spirit above descends and the lower spirit becomes united with it, and through this it departs from him and he merits to receive vitality afterward from a higher level — and then the students can receive from him the aspect of pi shnayim, as is explained there — see there. But because at that point it has not yet come to his time to pass away and die actually, but only to pass from level to level — therefore the spirit above does not descend completely, so that he should not depart and die, G-d forbid. Rather it descends in such a way that his vitality passes from level to level and he remains alive. And so on each time he ascends and passes from level to level — until the time comes for him to pass on actually. Then the spirit above descends completely and the lower spirit becomes united with it, and through this he dies and departs from the world. And then the essential drawing of pi shnayim to his students — to those who merit to see him taken from them — as is explained there. But in truth, the tzadik, even at the time of his actual death and passing, does not depart from the world completely, G-d forbid — for a wondrous vitality still remains hidden within his holy and awesome body, which is the aspect of the ivra d'garmi [a certain residual vitality of the bones] that remains even in every person — through which he receives his punishment and reward. But in the case of a simple person, especially one who dies with unrepented transgressions, G-d forbid, this vitality is uprooted from its root and cannot connect the soul with the spirit, etc. — which is the aspect of kares [spiritual excision], G-d forbid, and through this is his essential punishment. And even one who is not liable to kares, but is just not sufficiently purified, must endure much exertion and bitterness before meriting to reconnect this vitality to its root. But the tzadik — especially a great tzadik who has purified himself completely — does not die at all, as our Sages of blessed memory said: "tzadikim in their death are called living" [Berachos 18a]. For even after his passing, the vitality of his body — which is the ivra d'garmi — is bound and unified in the very essence of holy vitality, and all his vitality is bound and unified upward and upward, etc. And then he engages in the rectification of the souls of Israel even more than during his lifetime — for then he ascends each time to levels so high, wonderful, and sublime that he can rectify everything. And this is the aspect of the greatness of the graves of the true tzadikim — for there upon his grave rests the residue of his holy soul, as is written in the writings of the holy Ari, of blessed memory, and his soul is bound above and above. For after his passing, that is when the essential clinging of the lower spirit to the upper spirit [occurs] — for while alive it was impossible for the upper spirit to descend completely, as stated above. And then is the essential drawing of pi shnayim, as stated above, and through this everyone can achieve rectification. For the essential rectification is through the drawing of pi shnayim — for one who has corrupted cannot be rectified through that very same vitality in which he blemished, since his blemish reached there; and it is necessary to draw his rectification from the higher place — which is the essential aspect of the rectification of teshuvah, that the essential rectification is drawn from the highest place. And similarly: the more one has blemished, G-d forbid, the higher the place from which the rectification must be drawn. Until there are those who have blemished so greatly — especially now in these generations — that they cannot be rectified except through the power of the tzadikim who dwell in the dust: that through coming to their holy graves they can draw there the illumination of pi shnayim, drawn from a very high and powerful place — through which even he can be rectified however he may be. For the tzadik even after his passing also ascends and passes each time from level to ever higher level, in the aspect of: "they will go from strength to strength" [Psalms 84:8] — as our Sages of blessed memory said: "tzadikim have no rest, etc." [Berachos 64a]. And at the time of the passing [from level to level] one can receive pi shnayim. And therefore, each time one comes to his holy grave, one can receive the illumination of pi shnayim from a very high place — through which even he can achieve rectification. But the essential thing is that one must break many obstacles before meriting this — to come to him — for the obstacles are many and exceedingly powerful beyond measure, and the essential [obstacle] is the obstacle of the mind. And also the fact that some do not believe within themselves that they will be able to receive rectification, given the extreme abundance of their corruptions at every time beyond measure — even though they attribute the corruption to themselves — this too is the aspect of the obstacle of the mind: that they do not believe in the greatness of the lovingkindnesses of Hashem, may He be blessed, which have never ceased and never will cease forever, and in the greatness of the true tzadikim who have the power to rectify everything at every time however it may be — especially after their passing, when they ascend each time to such powerful levels and draw wondrous new acts of lovingkindness each time, until all who wish to receive them can merit through them and achieve rectification even if he is however he is.

The essential tikkun of the Mishkan was that it traveled with them in the Midbar — dismantled and erected each time. This alludes to the churban and galus: our entire survival is through the tikkunay HaMishkan. "Aileh f'kuday HaMishkan, Mishkan Mishkan" — "Mishkan" in its building, "Mishkan" in its destruction (Hakdamas HaTikunim; Tikun 48). "Why is it called Mishkan? Because it is taken as collateral (mismashkain) for the sins of Yisrael" (Sh'mos Rabbah 51). 15

And this is the aspect of: "She fears not for her household from snow, for all her household is clothed in crimson [shanim]" [Proverbs 31:21]. And our Sages of blessed memory expounded: read [shanim] as shnayim [two] — meaning that the essential rectification is through the aspect of pi shnayim mentioned above. And this is the aspect of: "from afar she brings her bread" [Proverbs 31:14] — that the essential rectification must be received from afar, from the aspect that is very high and very distant from him — and the more one has corrupted, the farther and higher the place from which the rectification must be received. And therefore rectification is impossible except through the tzadik who is highest in stature. And the more one is ill, the greater a rebbe one needs — as is explained in the Torah-teaching "Mayshra," §30 [Likutay Moharan I:30]. For this requires a great rebbe who is a tzadik and chacham [wise sage] in true wisdom at a very great and powerful level, who knows how to draw one's rectification from a very high and distant place in a manner that can rectify someone as corrupt as oneself. And this is the aspect of: "From afar Hashem appeared to me" [Jeremiah 31:3] — "from afar" precisely, as stated above. And this is the aspect of: "You know my sitting down and my rising up; You understand my thought from afar" [Psalms 139:2]. And this is the aspect of: Anochi l'Hashem, Anochi ashira ["I am for Hashem, I will sing"] [Judges 5:3] — and Rashi explained: Anochi Anochi is doubled — "I have heard a midrashic homily: the Holy One, blessed be He, withheld the reward of Tabor and Carmel, etc. He said to them: 'In the end I will repay you double — it was said at Sinai: Anochi Hashem Elokecha — at Tabor it will be said: Anochi Anochi; and at Carmel it will be said in double: Hashem He is G-d,' etc." For Devorah the prophetess returned Israel to teshuvah, through which their salvation came at that time — as it is said there at the beginning: "When the unrestrained were unrestrained in Israel, when the people offered themselves willingly" [Judges 5:2] — and Rashi explained: "when they gave their hearts to teshuvah." And therefore she afterward said in her song: Anochi Anochi doubled — the aspect of pi shnayim mentioned above. For the essential rectification of teshuvah is through the aspect of pi shnayim, as stated above. And similarly Eliyahu, who had to return Israel to teshuvah — to abolish idol worship and make known to them that Hashem is the G-d — therefore the essential rectification was through his drawing the aspect of shnayim: the aspect of Hashem He is G-d, Hashem He is G-d — twice [I Kings 18:39]. And this corresponds to: "for he sees that the power of the hand has gone, and there is none remaining, shut up or left free, etc." [Deuteronomy 32:36] — which is said about our own days, about the end of this last long and bitter exile, when troubles are ever renewing, may the Merciful One protect us, and there is no one to stand up for us, etc. And we have none to rely upon except our Father in heaven and the power and merit of the true tzadikim who dwell in the dust, as stated above. And this is what concludes there: "See now that I, I am He" [Deuteronomy 32:39] — Ani, Ani — precisely twice: Ani — the aspect of pi shnayim mentioned above. And this is also the aspect of: Anochi, Anochi Hu mocheh f'sha'echa l'ma'ani ["I, I am He Who blots out your transgressions for My sake"] [Isaiah 43:25] — Anochi twice — as stated above. For the forgiveness of sins — which is the essential salvation of Israel — is through the aspect of pi shnayim, as stated above. And this is the aspect of the sh'tay halechem [two loaves of bread] of Shavuos. And this is the aspect of the mishneh lechem [double bread] of Shabbos. And this is the aspect of: "therefore in their land they shall possess double [mishneh]" [Isaiah 61:7]. And this is the aspect of: "for [there is] double in tohushah [wisdom's worth]" [Job 11:6]. For the tzadik always merits the aspect of pi shnayim — for even though this verse "Let there be, I pray, a double portion of your spirit upon me" was said about the student, and as our master, teacher, and Rebbe, of blessed memory, explained the matter in the Torah-teaching: that through some aspect of the passing [histalkus] of the tzadik, the student receives the aspect of pi shnayim, as stated above — nevertheless, certainly the tzadik himself also then merits the aspect of pi shnayim in a very high and exalted manner, for he ascends and passes to an ever higher and higher level — which is literally the aspect of pi shnayim relative to the original level. Only that the student also receives some illumination of pi shnayim through his Rebbe's spirit — which is called pi shnayim relative to his Rebbe's original spirit — as is explained there. But the essential pi shnayim is merited by the Rebbe himself in complete wholeness each time; and through this he draws wondrous rectifications for all those close to him, by illuminating upon them also the illumination of pi shnayim — through which their essential rectification comes. For they cannot be rectified through lower attainments, but only through powerful illuminations and attainments which are the aspect of pi shnayim, as stated above.

Moshe Rabbainu, seeing the awesome might of the Sitra Achra's provocation → made a tikkun that however things unfold, it will always accomplish its purpose → until the complete ge'ulah comes through him (in the aspect of "what was is what will be"). Yisrael can always arouse the above tefillah → drawing through his power all the above tikkunim → arousing the ray'ach tov = Mashi'ach who will come through this: "Vayar m'nuchah ki tov... vay'hi l'mas ovaid" — see there. 16

And this is the aspect of the holiness of Shabbosim and yomim tovim [festivals] and Rosh Chodesh [the New Month] — which have an additional [mussaf] offering — and similarly all the days that have additional holiness: this is the aspect of pi shnayim relative to an ordinary weekday, and through this is the essential rectification. And therefore the essential perfection of a Jewish person is to draw the holiness of Shabbos into all the weekdays — to draw the illumination of pi shnayim even into the weekdays, as stated above. And therefore one must complete one's Torah portions [parshiyos] twice Scripture and once Targum [sh'nayim mikra v'echad targum]. For precisely through sh'nayim mikra — the aspect of pi shnayim — one can rectify and clarify the aspect of the Targum [Aramaic translation], which is the aspect of the Tree of Knowledge of Good and Evil [Aitz HaDa'as Tov v'Ra], where the essential clarification and rectification occurs. For from there comes all the vitality-sucking of the sitra achra, through which all corruptions come, G-d forbid — and there the clarification and rectification must occur, as is written in the Torah-teaching "T'filah L'Chavakuk," §19 [Likutay Moharan I:19]. And the essential rectification is through the aspect of pi shnayim, which rectifies and clarifies all the blemishes that come through the Tree of Knowledge — which is the aspect of the Targum. And this is the aspect of sh'nayim mikra v'echad targum, as stated above.

Likutay Halachos — Hilchos Bais HaK'nessesHalacha 6 – Part D (§20–28)

And this is the aspect of: "Hashem, Your work [po'alcha] — in the midst of years [b'kerev shanim] revive it; in the midst of years make it known; in wrath, remember to be merciful" [Habakkuk 3:2]. "In the midst of years [shanim]" — our Sages of blessed memory expounded: read not shanim [years] but shnayim [two] — namely, the aspect of pi shnayim mentioned above. And this is the aspect of po'alcha [Your work] — that is, the work/actuality of G-d, may He be blessed, which is the totality of creation that He brought from potential into actuality for the sake of Israel, that they should fulfill the Torah and draw life and sustenance from above for all the details of creation — which is the essential aspect of bringing from potential into actuality that is incumbent upon us human beings to engage in, in the world of action, as stated above. And for this Chavakuk [Habakkuk] prays: "Hashem, Your work — in the midst of years revive it" — that Hashem, may He be blessed, should help us, to draw vitality through the aspect of pi shnayim to all the work of this world. And this is: po'alcha — the work which is the totality of creation — b'kerev shanim — read not shanim but shnayim, the aspect of pi shnayim mentioned above — chayehu [revive it]: that through our prayers we should merit that Hashem, may He be blessed, draw life through the aspect of pi shnayim to the totality of the work which is the totality of the world — which is the essential aspect of bringing from potential into actuality, as stated above. And the essential vitality is the da'as of holiness — to draw the illumination of the sechel and da'as of holiness from potential into actuality — until we will be able to make known to all the children of mankind His greatness and dominion, may He be blessed, that He, may He be blessed, acted and made and created everything from absolute nothingness, and brought all creation — in general and in particular — from potential into actuality; that it should be fulfilled: "and let every created being know that You created it, and let every formed being understand that You formed it, etc." [from the Alenu prayer] — which is the essential aspect of bringing from potential into actuality, as stated above. And this is: "in the midst of years [shnayim] You will make known" — that through the aspect of pi shnayim mentioned above, You will make known to all who come into the world that You rule over all, and all work is drawn from You alone — that it should be fulfilled: "and let every created being know, etc.", as stated above. And all this is drawn through the sweetening of the anger and wrath that must be clarified until it becomes an airy spirit [ruach aviri], etc. — which is the aspect of the spirit of Mashiach, etc. — through which one afterward merits to bring from potential into actuality, as is well explained in the Torah-teaching mentioned above — see there. And this is what [the verse] concludes with: "in wrath, remember to be merciful" — namely, the aspect of sweetening the anger and wrath into compassion, through which all the above is drawn, until one brings from potential into actuality — which is the aspect of "Hashem, Your work, etc." as stated above. And this is the aspect of the sh'losh esray midos shel rachamim [Thirteen Attributes of Mercy] which begin: ה' ה' [Hashem, Hashem] — which is the aspect of pi shnayim mentioned above. For through this is drawn the essential outpouring of His great and very abundant mercies, through which is the essential forgiveness of sins even if one has corrupted as one has corrupted, G-d forbid — as is understood from the holy Zohar on this verse Hashem, Hashem: that He mentioned [the Name] twice and made a pause between them, and explained: "the first — complete; the second — complete and yet more complete" [Zohar III:131a] — see there. That is: the holiness of the second Name is more completely perfect than the first Name. And the essential perfection in the matter of His holy Names, may He be blessed, is only in the matter of the illumination and outpouring of His kindnesses and mercies below. For Hashem is One and His Name is One and there is no change in Him, G-d forbid, as it is said: "I am Hashem, I have not changed" [Malachi 3:6]. Rather, the differences between His Names, may He be blessed — that this Name is higher than the other — as the Zohar mentioned above writes: that even the two Names of הֲוָיָ"ה [Havayah] mentioned above have a pause between them to indicate that the second is more perfectly complete than the first — the essential distinction and perfection of one above the other is only in the matter of the abundance of mercy and the nullification and sweetening of judgments, which are the aspects of wrath and anger, G-d forbid, as is understood throughout the writings of the holy Ari, may his memory be blessed: that the higher and loftier a level and aspect, and the higher the Names that illuminate there, the more the judgments are diminished and the mercies are increased there. And this is the greatness of the exalted and very lofty tzadikim who ascend each time to ever higher levels — until they perceive His greatness and the greatness of His Names, may He be blessed, more and more — until they draw great and new mercies each time in such a way as to be able to atone for the sins of Israel and return them to teshuvah, even at a time when they have corrupted greatly — as at the time of the [golden] calf, when Israel corrupted themselves greatly, and Moshe Rabbainu through the force of his immense power strengthened himself in prayer and gave his soul until he ascended to where he ascended — until Hashem, may He be blessed, revealed to him the measure of His mercy and goodness what had not been revealed to him at first — which is the aspect of the Thirteen Attributes of Mercy. And this is the essential aspect of pi shnayim of the tzadik: that he now attains an ever higher and higher attainment than before — which is the aspect of pi shnayim, as stated above. And this is the aspect of: ה' ה' Kel rachum v'chanun [Hashem, Hashem, G-d, compassionate and gracious], etc. [Exodus 34:6] — for the essential abundance of His mercies, may He be blessed, is attained through the aspect of pi shnayim, as stated above. And this is what our Sages of blessed memory said: Hashem — before a person sins; Hashem — after a person sins [Rosh Hashanah 17b]. That is: before he sins, the compassion drawn from the first Havayah Name is sufficient for him — for the Name Havayah, blessed is He, is the aspect of great compassion as is well known. But after the person sins, then compassion is drawn upon him through the second Havayah Name — which is "complete and yet more complete," as stated in the Zohar above — for after the sin, the compassion drawn from the first Name is not sufficient for the person; rather Hashem, may He be blessed, has mercy upon him with exceedingly great compassion drawn from the second Hashem, which is "more complete," as stated above. And all this is through the power of the great tzadikim who can draw the aspect of pi shnayim to all those close to them — through which there is no despair whatsoever in the world. For their power is never severed forever, and each time one comes to them — even if he is however he is — they draw rectifications and abundant mercies from an ever higher and higher place. For: "the lovingkindnesses of Hashem have not ceased, and His mercies shall never be exhausted" [Lamentations 3:22]. And this is the aspect of immersion in the mikveh — through which all the impure go out from impurity to purity. For all impurities — which are the aspects of transgressions, through which the spirit of impurity rests, G-d forbid — all of them are drawn through the blemish of the opening of the hands, which is the aspect of a blemish of bringing from potential into actuality in holiness — a blemish of the aspect of pi shnayim mentioned above — as is understood and explained in the Torah-teaching above. For through every transgression, G-d forbid, the life-spirit below departs and is hidden upward, and the actuality returns to become concealed in the potential in the aspect of concealment [hastarah], and then the aspect of the spirit of impurity rests upon him — which is the aspect of vitality separated from its root, separated from the spirit above — the aspect of: "a slanderer separates the aluf". This is the vitality of the sitra achra that is drawn through concealment and hiddenness — and this vitality is the aspect of death, the aspect of: "the wicked in their lifetime are called dead" [Berachos 18b]. And therefore the rectification is through immersion in a mikveh of water. For since [the person] became impure and the vitality departed from the actuality and was hidden and concealed in the potential, as stated above — he must return and ascend to the beginning of the root, to the aspect of the potential, to the aspect of the spirit above, to return and open there the gateway of holiness — the aspect of the opening of the hands mentioned above — to return and bring forth anew from potential into actuality. And this is the aspect of teshuvah: the aspect of the opening of repentance [pesach charatah] — that one must return to one's root, to return and draw the aspect of the opening of the hands mentioned above. And this is the aspect of a mikveh of water, for there: "and the spirit of G-d hovered over the face of the waters" [Genesis 1:2] — this is the spirit of Mashiach [as explained in the Zohar and Talmud], which is the ultimate root of all the spirits, souls, and vitality of all who come into the world — from which comes the essential drawing of holy vitality from potential into actuality, as is explained there in the Torah-teaching mentioned above. And therefore it [the spirit of Mashiach] hovers over the face of the waters — for water is in the aspect of potential relative to all of creation. For in creation itself there are also aspects of potential and actuality, as stated above. And water is in the aspect of potential relative to all of creation — for at first the world was water within water, as our Sages of blessed memory said [Chagigah 12a], and then all the world and all within it were [contained] in potential within the water. And there was the spirit of G-d — which is the spirit of Mashiach — hovering, which is the totality of all the upper and lower spirits and vitality of all who come into the world. And afterward everything emerged from potential into actuality. And therefore the impure person who became impure — through the departure of the vitality from the aspect of actuality and its becoming concealed in the aspect of potential, as stated above — must immerse in water in order to return to his root, to the root of the spirit above — the aspect of the supreme potential — in order to return and become nullified there, in order to return to bring forth anew from there from potential into actuality; that the holy life-spirit will be drawn upon him from the spirit above, which is the aspect of the spirit of G-d — the spirit of Mashiach — hovering over the face of the waters, from which come all purities and holinesses. For the essential purity and holiness is drawn through the aspect of bringing from potential into actuality in holiness, as stated above. And this is what is said: "And I will sprinkle upon you pure waters and you will be purified from all your impurities, etc." [Ezekiel 36:25] — namely, the aspect of the mikveh of Israel which is the aspect of pure waters that purify from all impurities and from all idols. Through this: "And I will give you a new heart and a new spirit I will place within you, and I will remove the heart of stone from your flesh, etc. and My spirit I will place within you and I will cause you to walk in My statutes, etc." [Ezekiel 36:26-27]. For through the pure waters — the aspect of immersion in the mikveh of Israel — through this is drawn the aspect of a new spirit, which is the aspect of pi shnayim mentioned above: drawing additional holy vitality from the spirit above from a very high aspect, as stated above — through which one is purified of all sins and all impurities. For this is the essential rectification of teshuvah, as stated above. And this is the aspect of the immersion of vessels [tevilas kailim] that is derived from the immersion of the vessels of Midian [Numbers 31:21–23]. For eating-vessels that come out from the domain of a non-Jew [akum] — from the domain of the sitra achra — require immersion in a mikveh of water. For the eating of Israel is holy, since through eating one draws the vitality [chayyus]. And therefore one must eat in holiness in accordance with the Torah, as it is said: "and Your Torah is within my innards" [Psalms 40:9] — and Rashi explained: all my eating is according to Your Torah — in order that the vitality drawn through eating be drawn in holiness and purity, to draw the vitality from the spirit above [ruach dil'ayla] to the spirit below [ruach dil'tata], in the aspect of bringing from potential into actuality, as stated above. And therefore it is forbidden to eat from the vessels of non-Jews, which are impure for the eating of Israel. For the vitality that is received from above — the essential labor of drawing the vitality in holiness — lies in the matter of the rectification of the vessels [tikun hakailim]. For it is impossible to receive and draw the vitality from above to below except in accordance with the rectification of the vessels — which is the aspect of all the service [avodas] of Torah and commandments, through which one creates holy vessels to receive and draw the vitality in a graduated and measured manner as is fitting. And therefore the eating of Israel — through which vitality is drawn from above to below — must be done with pure vessels. And therefore the vessels of non-Jews are impure for the eating of Israel, for the vessels of non-Jews are in the aspect of: "broken cisterns that cannot hold water" [Jeremiah 2:13] — they cannot draw the waters of da'as [knowledge] from the spirit of G-d above to below. And therefore it is forbidden for Israel, a holy nation, to eat with them until they are immersed in the waters of the holy mikveh — through which they return and are absorbed into the spirit of G-d that hovers over the face of the waters [Genesis 1:2], and through this a new spirit is drawn upon them — a spirit of purity and holiness — through which one can eat from them the food of Israel, to draw holy vitality through them from the spirit above to the spirit below, which is the essential true vitality, as stated above. And therefore the commandment of the immersion of vessels was stated by Elazar the Kohen [Numbers 31:21] — at the time when Moshe Rabbainu came to a state of anger regarding the matter of the daughters of Midian through whom Israel stumbled by the counsel of Bila'am [the wicked], as is stated there in the portion [Parshas Matos]. For the immersion of vessels — which is to return and draw the holy vitality from the spirit of G-d that hovers over the face of the waters, which is the spirit of Mashiach, which is the aspect of bringing from potential into actuality, as stated above — all of this is drawn through the sweetening of anger and wrath [hamtakas haka'as v'charon af], as stated above. And the sweetening at that time was through Elazar the Kohen, who was then the Kohen Gadol [High Priest]. For the entire occupation of the Kohanim, and especially the occupation of the Kohen Gadol, is to atone for Israel and to sweeten the wrath and to elevate them from impurity to purity. And therefore the Kohanim are particularly warned concerning impurity — and especially the Kohen Gadol, of whom it is said: "he shall not come to any dead soul" [Leviticus 21:11]. For the essential root of all impurities is the impurity of the dead [tumas mes], which is the father of all fathers of impurity [avi avos hatumah]. For the essential impurity is through the departure of the holy life-spirit [ruach chayyim] — which is then the aspect of death, as stated above — the aspect of: "the wicked in their lifetime are called dead" [Berachos 18b], as stated above. And therefore the Kohen is cautioned: "he shall not defile himself for a [dead] soul among his people" [Leviticus 21:1]. And the Kohen Gadol is more strictly cautioned — that he shall not defile himself even for his father or his mother [Leviticus 21:11]. For the Kohen, and especially the Kohen Gadol, whose entire occupation is to purify Israel from their sins — which is through drawing the life-spirit from potential into actuality, as stated above. And therefore in every place, the Kohen Gadol is placed alongside the King of Israel, as it is said: "king and Kohen" [Lamentations 1:6]. For all of the holy Kingship of Israel is the aspect of the kingdom of David Mashiach — to whom the crown of kingship over Israel was given — which is the aspect of the spirit of G-d mentioned above, which is the spirit of Mashiach. And the Kohen Gadol is placed alongside him, for the service of the Kohen Gadol is to bring forth from potential into actuality the life-spirit from the spirit of Mashiach, as stated above. And this is the aspect of Moshe and Aharon: Moshe is the aspect of Mashiach, as it is said: "until Shiloh comes" [Genesis 49:10] — "this is Moshe" [Zohar III:246a]. And Aharon is the first Kohen Gadol, who engages in drawing the life-spirit from the spirit of Moshe Mashiach, who was his Rebbe — as our Sages of blessed memory stated regarding the Mishnah order [of transmission]: "Aharon entered and Moshe taught him his portion" [Eruvin 54b] — thus Aharon was the first student of Moshe Rabbainu. And therefore he merited the kehunah [priesthood] — to atone for the children of Israel — which is through drawing the life-spirit from potential into actuality, through which they are purified of all their sins, as stated above. And this is what is said of the Kohen: "Bless, Hashem, his power [chaylo], and the work of his hands [po'al yadav] may You accept" [Deuteronomy 33:11]. "Bless, Hashem, his power" — this is the aspect of potential [koach], for chayil denotes power [koach], as it is said: "for it is He Who gives you the power [koach] to make wealth [chayil]" [Deuteronomy 8:18]. "And the work of his hands [po'al yadav]" — this is the aspect of actuality [po'al]. And this is: "and the work of his hands" — this is the aspect of the opening of the hands [hispatchus ha'yadayim] mentioned above, through which one brings from potential into actuality. And this is: "the work of his hands may You accept [tirtzeh]" — tirtzeh precisely — the aspect of will, yearning, and burning desire [ratzon v'cheshek v'kisufin] of holiness, through which precisely one brings from potential into actuality — as is explained in the Torah-teaching above: that it is impossible to bring anything of holiness from potential into actuality except through the will and yearning of holiness, through which one breaks all the obstacles in the world. And this is what concludes: "Smite the loins of those who rise against him, and of those who hate him — that they rise no more" [Deuteronomy 33:11] — that the enemies and all those who rise against us for evil, G-d forbid, to prevent [us] from serving G-d, may He be blessed — from whom all the world's obstacles proceed — they will all bow and fall with an irrecoverable fall, through the force of the will and yearning of holiness, through which all obstacles are broken, as stated above. Thus it emerges that the Kohen engages in sweetening the wrath and in drawing the spirit of Mashiach and bringing from potential into actuality — through which is the essential purification of Israel from their sins. Therefore Hashem, may He be blessed, arranged in His mercy that Elazar the Kohen specifically should reveal to Israel the commandment of the immersion of vessels — at the time when Moshe Rabbainu came to a state of anger. For the essential rectification of the holy mikveh immersion of Israel — which is the aspect of the immersion of vessels, which is the aspect of bringing from potential into actuality — is drawn through the sweetening of anger and wrath; and this is drawn especially through the Kohen, as stated above. And all this occurred close to the passing [histalkus] of Moshe — for that was when the incident of Bila'am the wicked and the war of Midian took place, as it is said there: "afterwards you will be gathered to your people" [Numbers 31:2]. And then Moshe came to a state of anger because they had kept alive the daughters of Midian who had caused Israel to stumble through the counsel of Bila'am. For Moshe Rabbainu saw the great and powerful provocation and spread of the sitra achra — so much so that after all his tremendous exertions and the abundant self-sacrifice he had endured for the rectification of the souls of Israel, it still danced among them; until at the end of his days, Bila'am the wicked arose and caused them to stumble through a blemish of the bris [the covenant of sexual purity]. For this is the essential provocation of the evil inclination [yetzer hara] against every person — and from there come all the obstacles, confusions, conflicts, and disputes, etc., that delay the bringing of holy vitality from potential into actuality, to purify and rectify Israel in wholeness. Until he saw that he was compelled to pass away and die for this reason — because given the extent of the spread of the sitra achra, the rectification could not be completed during his lifetime, only after his passing, as stated above. And he saw that even afterward Israel would go through what it would go through — and the essential [cause] is through this desire [ta'avah], which is the essential root [ikara] of the evil inclination. Therefore, out of the immensity of his anguish over Israel's troubles, he came to a state of anger. And therefore the sweetening came through Elazar the Kohen, his student [Elazar was Aharon's son, and the text specifically designates him here as Moshe's student], who sweetened the wrath and drew the aspect of the spirit of Mashiach — from which he brought forth from potential into actuality — which is the aspect of the immersion of the mikveh of water: the aspect of the immersion of the vessels of Midian. And therefore it was he, specifically, who revealed at that precise moment the commandment of the immersion of vessels, as stated above. And therefore one is especially required to immerse [oneself] for the impurity of keri [a seminal emission]. For even after the destruction [of the Temple], when [most] purification lapsed due to the absence of the ashes of the red heifer [parah adumah], it is nevertheless required to immerse for keri — as our Sages of blessed memory stated: that all who are impure must immerse for keri. For the essential great blemish above all blemishes is the blemish of the bris [sexual purity] — for through this one blemishes most severely the aspect of pi shnayim mentioned above, which is the aspect of bringing from potential into actuality. For all of a person's actions — for good or, G-d forbid, the reverse — come about through the drawing of life that one draws at every moment. And when one performs some commandment with one's vitality, one draws upon oneself some additional life-spirit from above, in the aspect of pi shnayim, as stated above — in the aspect of: "the fear of Hashem adds days" [Proverbs 10:27], etc., as stated above. And conversely, G-d forbid, when one commits a transgression, one causes one's vitality to depart and the vitality of the sitra achra is drawn upon him, as stated above. And all of it is in proportion to the commandment or transgression and how one performs it — for when one performs a great commandment and performs it with great strength and self-sacrifice, the life-spirit from above is also drawn upon one in proportionally greater measure. And if one performs it in a small-minded manner, the life-spirit is drawn upon one in proportion to one's performance — for everything is calculated precisely. And similarly in reverse regarding the performance of a transgression, G-d forbid. And all transgressions come through the overpowering of desire, and the essential overpowering of desire is in this desire of marital union [mishgal], for therein all the vitality and powers of all the bodily organs are aroused. And this [is so] because in holiness, through this [union], the sustenance of the world from generation to generation must be drawn — drawing the souls [neshamos] of those born through this. And the soul must be drawn from a very high place, for the soul of the child is drawn through the arousal of the supernal union and coupling [zivug v'yichud elyon] that is aroused through the lower union — through which each aspect receives from the aspect higher than it, and the higher from the still higher, etc. — until the vitality and soul is drawn upon the drop from which the child is born, as is understood from the sacred writings [of the Ari]. And therefore the holy bris [male organ of the covenant] is called "Yosef" — who was the firstborn that takes a double portion [pi shnayim] [Deuteronomy 21:17]. For it is necessary to draw vitality from ever higher above — from the aspect of the life-spirit above, from the very beginning of the supreme root — and all of this is the aspect of pi shnayim, as stated above. And "G-d made one corresponding to the other" [Ecclesiastes 7:14]. And therefore all the other forces [sitrin achranin] are aroused in opposition — corresponding to all the levels of holiness — and from this comes the overpowering of this desire. And when one does not prevail as one should, until one comes, G-d forbid, to the impurity of keri, this impurity is very great — because through it one's vitality is blemished most severely at all levels. For in this desire the essential vitality of all the bodily organs is drawn most intensely together with all the powers of one's soul. And therefore even when this occurs in a permitted manner, even if one is holy and pure, one still requires immersion — even when one fulfills the commandment in holiness and purity — for inevitably some hold of impurity must be drawn upon him from the sin of the first man [chet Adam HaRishon], who became ensnared most severely in this matter. And therefore Ezra instituted immersion for those who experienced a seminal emission before they engage in Torah and prayer [Berachos 22a] — for the essential departure of the life-spirit to the greatest degree is through the impurity of keri, since through it one expels one's vitality most forcefully. And therefore one especially requires immersion — for through immersion, one returns and draws the life-spirit from potential into actuality, as stated above. And therefore all the obstacles to drawing close to holiness come from the blemish of the impurity of keri. And this is what Rashi explained on the portion of Bechukosai: "keri" is a term denoting obstacle, etc. [Leviticus 26:21, Rashi] — for from there come all obstacles, and especially [the obstacle] to drawing close to the true tzadik through whom the essential rectification occurs. And this is what concludes at the end of the rebuke [tochachah]: "And they shall confess their iniquity... and also that they walked with Me in opposition [keri]... or then their uncircumcised heart will be humbled... and I will remember My covenant with Yaakov..." [Leviticus 26:40–42] — which refers to the merit of the departed tzadikim [shokchnay afar]. For the essential root of all of Israel's troubles, may the Merciful One protect us, and of all the exiles, is through the blemish of this sin. And the essential rectification is through the tzadikim who dwell in the dust — who are greater in their death than in their lifetime — who complete, after their passing, the rectification of this sin; for this is the essential rectification of the souls of Israel, as stated above. And this is: "also that they walked with Me in opposition [keri] — I too will walk with them in opposition" [Leviticus 26:41] — that is: due to the blemish of keri, may the Merciful One protect us — "I too will walk with them in opposition" — meaning: I will send upon them mighty obstacles called "keri," as per Rashi's interpretation mentioned above. And this is: "I will bring them into the land of their enemies" [Leviticus 26:41] — that enemies and foes will overpower them, from whom come all obstacles. And the essential rectification to break the obstacles and the enemies is through the will and yearning [ratzon v'cheshek], as stated above. And this is: "and they will accept [yirtzu] their iniquity" [Leviticus 26:43] — that they will transform them into will [ratzon]. And through this: "I will remember My covenant with Yaakov..." [Leviticus 26:42] — that Hashem, may He be blessed, will remember and arouse the great tzadikim who dwell in the dust — for through them is the essential rectification, as stated above. And therefore the waters of the mikveh purify only when [the mikveh] rests upon the ground [al gabay karka] precisely. For the essential mikveh immersion is in order to return and be absorbed in the root of all spirits — which is the aspect of the spirit of Mashiach that hovers over the face of the waters — in order to return and draw from there the holy life-spirit, which is the aspect of bringing from potential into actuality, as stated above. And therefore one immerses only in water that is within the earth precisely — for it is impossible to bring from potential into actuality except through the breaking of obstacles, through the intensity of holy yearning [cheshek d'kedushah], as is well explained there [Likutay Moharan I:66]. And this is the essential reason for a person's coming into this world — so that he will have trials and obstacles like these that prevent him from drawing close to Hashem, may He be blessed. And he should overpower [them] through the force of his holy yearning and break them all. And through this precisely will he merit what he merits — what even the angels do not merit — for this is the essential excellence of the human being above all others, because he has free will [bechirah]. And the essential free will and trial is because of the many obstacles to holiness that every person has. And the essential totality of all obstacles comes from the physicality of the earth — for from there his physical body was taken. For the physical earth — from which all desires come — stands before the person and conceals from him the light of truth, and from there come all obstacles and confusions, as is explained in the words of our master, teacher, and Rebbe [Rebbe Nachman], regarding the verse: "and the path of the tzadikim is like the shining light, etc." [Proverbs 4:18] — as is brought there in the name of the Baal Shem Tov, may his righteous memory be blessed — see there. And to break all the obstacles is only through the force of yearning and will in proportion to the obstacle, as is explained there — for the obstacle comes only because of the yearning, etc., as is explained there. And the essential strengthening of the holy yearning is through truth — for if one looks upon the truth and sees his own insignificance and wretchedness and the vanity of this world which is a passing shadow, and [considers] why he came into this world: from a putrid drop to go to a place of dust, worms, and maggots — and to endure all the bitterness of this bitter labor that a person endures in this world, as it is said: "man is born to toil, etc." [Job 5:7] — and it is written: "all his days are grief and vexation, and his many illnesses and anger" [Ecclesiastes 2:23] — and after all this he must give a reckoning, etc. Behold: if a person does not deceive himself and takes all this truly to heart, he will certainly understand where the point of truth lies. And if even after all this the obstacles spread themselves against him so that it is hard for him to break them, at the very least let his yearning, will, and longing be very strong to draw close to the truth in truth. For since he knows the truth — even though he is not allowed [to act on it] due to the multitude of mighty obstacles that spread against him — his yearning and will is nevertheless very strong. For yearning cannot be prevented — for I say: despite everything, I will and I yearn toward the ultimate truth. And as is explained in our writings elsewhere [Likutay Moharan I:31] regarding the great excellence of holy yearning and will, etc. — and that one must be a great akshn [akshn — one who is stubbornly persistent] in the matter of holy will and yearning — see there. And this is what our master, teacher, and Rebbe, of blessed memory, brought there from the Mishnah: "Reflect upon three things and you will not come to transgression, etc." [Avos 2:1] — see there. "Come to transgression [yeday avayrah]" — this is the aspect of: "and they are cut off by Your hand" [Psalms 88:6] — the aspect of blemishing the opening of the hands, blemishing the bringing from potential into actuality mentioned above. One is saved from this by looking upon three things — as enumerated by the Tanna Akavya [ben Mehalalel, Avos 3:1]: Where did you come from? From a putrid drop. Where are you going? To a place of dust, worms, and maggots. And before Whom will you give reckoning and accounting? Before the King of kings of kings, the Holy One, blessed be He. That is, as stated above: when one looks upon the truth, one will certainly be saved from transgression — which is the opposite of bringing from potential into actuality in holiness. And one will merit to draw close to the true tzadikim — through which one brings from potential into actuality all things of holiness, as stated above. And therefore the waters of the mikveh — which are the aspect of freshly bringing from potential into actuality — must be upon the earth precisely. For it is precisely through the earth — which is the totality of all obstacles — that one merits to bring from potential into actuality. For the obstacle comes because of the yearning, as is explained there. And the breaking of the obstacles contained in the physicality of the earth is through this very thing: by humbling oneself as the very dust — in the aspect of: "let my soul be as dust to all" [from the prayer after Shemoneh Esray] — and looking upon the truth truthfully. For man's origin is from dust and his end is to dust. And there is no purpose in this world except to draw close to Hashem, may He be blessed, and to His holy Torah. And if despite all this one is very far, one should at the very least strengthen the yearning and will — and through this one will merit to break the obstacles, as stated above. And then the obstacles will be transformed for him into great good — for through the breaking of obstacles, they afterward become vessels to receive the light in a graduated and measured manner, in such a way that it is impossible to receive [the light] except through vessels. And they [the vessels] are made specifically in this world through the breaking of obstacles — as is understood from his [Rebbe Nachman's] words, of blessed memory, elsewhere. For the vessels are the aspect of contractions [tzimtzumim] — they prevent and delay the light from spreading more than is fitting, so that it can be received. And one merits this in proportion to one's meriting to break obstacles in this world — for then out of the obstacles are made wonderful pure vessels to receive the light in a graduated and measured manner. And this is the aspect of the nine chambers [taysha haychalin], etc. — which are made through the pursuit and the hindrance, etc. — see regarding this elsewhere. Thus it emerges that all attainment of the light and holy vitality — which is the aspect of bringing from potential into actuality — is merited only through the earth precisely, from which come all the obstacles; and it is through it precisely that all obstacles are broken. And this is the aspect of: "truth will sprout from the earth" [Psalms 85:12] — for the essential breaking of obstacles is through truth. For one who looks upon the truth truthfully will certainly break all obstacles. And this is merited through one who makes himself as dust and knows his lowliness, as stated above — he will certainly have truth revealed to him and will break all obstacles through the force of his yearning and will, as stated above. And therefore the waters of the mikveh purify only upon the earth precisely — for it is impossible to bring from potential into actuality — which is the aspect of the purity of the mikveh waters — except through the intensity of yearning that comes through the abundance of obstacles, all of which is contained in the earth precisely, as stated above. For eretz [earth/land] is a term for will [ratzon], as it is said: "You willed [ratzisa], Hashem, Your land [artzecha]" [Psalms 85:2] — and as our Sages of blessed memory said: Why is it called eretz? etc. [see Berayshis Rabbah 5:8]. That is: through the obstacles that come from the earth, the essential strengthening of will and yearning occurs, as has been mentioned above. And this is what the Tanna prayed: "My G-d, guard my tongue from evil and my lips from speaking deceit; and to those who curse me, let my soul be silent, and let my soul be as dust to all" [from the prayer after Shemoneh Esray, attributed to Mar son of Ravina, Berachos 17a] — he prayed that against all the enemies who rise against him to prevent him from [reaching] the truth, who curse and greatly humiliate him — he should not stand against them to speak against them, but rather fulfill: "be silent before Hashem" [Psalms 37:7] — and keep quiet toward them and make himself as dust. And through this precisely he will see the truth and overpower [them] with holy yearning and will. And through the yearning and will he will merit to make the opening mentioned above to bring from potential into actuality — which is the aspect of an opening [pesach], the aspect of: "You open Your hands [yadecha]" [Psalms 145:16], [also: "Your yuds"], etc., as stated above. And this is: "open my heart in Your Torah" [from the prayer after Shemoneh Esray] — pesach [open] precisely — the aspect of the opening mentioned above. And it was for this that Dovid prayed: "open for me the gates of righteousness" [Psalms 118:19] — and concluded: "this is the gate of Hashem — the tzadikim will enter through it" [Psalms 118:20]. For it is impossible to open the gate — the aspect of: "You open Your hands, Your yuds" mentioned above — except through drawing close to the tzadikim, as stated above. And this is: "and after Your commandments let my soul pursue" [from the prayer after Shemoneh Esray] — "pursue [tirdof]" precisely — this is the aspect of will and yearning that continuously pursues doing good. And even if one does not succeed in doing [it], one does not relinquish one's yearning and will, but continuously pursues doing good — in the aspect of: "pursuing righteousness and kindness, etc." [Proverbs 21:21]. And through this: "As for all those who rise against me for evil — swiftly foil their counsel and ruin their designs" [from the prayer after Shemoneh Esray] — they will all bow and fall and their counsel will be foiled, etc. — and they will no longer be able to prevent [one]. For through the force of yearning and will, all obstacles are broken, as stated above. And this is the aspect of the great virtue, purity, and holiness of the mikveh immersion that Israel merits. And this is the aspect of the mikveh of Shavuos — which is the purification for receiving the Torah — from which all the purifications of the mikveh of Israel are drawn. And this is the aspect of: "the mikveh [hope] of Israel is Hashem — all who forsake You will be shamed, and those who turn from Me shall be inscribed in the earth, for they have forsaken the source of living waters — Hashem" [Jeremiah 17:13]. For through immersion in the mikveh, one draws the aspect of pi shnayim — which is the essential life — the aspect of the source of living waters that flows from Hashem, may He be blessed, through the true tzadik, who is the essential channel through whom all holy vitality and all blessings and all abundance in the world flow, as is well known throughout all the holy books. And therefore it is impossible to receive the Torah except through mikveh immersion — which is the aspect of the mikveh immersion of Shavuos, at which time purity is drawn from a very high place — from the aspect of the Fiftieth Gate [Sha'ar HaChamisim], as is brought in the kavanos [intentions] of Shavuos [in the writings of the Ari]. For the Fiftieth Gate is the aspect of the root of supreme vitality in the uppermost holiness — which is the aspect of the spirit of Mashiach, the aspect of the spirit of G-d hovering over the face of the waters — from which comes the essential drawing of the aspect of pi shnayim mentioned above. Which is the aspect of the totality of receiving the Torah — for the entirety of the Torah is in the aspect of pi shnayim: the aspect of: "for there is double [kiflayim] in wisdom's worth" [Job 11:6]; the aspect of: "for all her household is clothed in [shanim] — read: shnayim [two]," as our Sages of blessed memory expounded, as stated above. And this is the aspect of the totality of the Torah that students receive from their true holy Rebbe in every generation — which is the aspect of pi shnayim, as stated above. And therefore through mikveh immersion, all enemies fall — those who prevent one from bringing from potential into actuality in holiness. For through mikveh immersion one nullifies and surrenders oneself in the aspect of self-nullification [bitul] and self-sacrifice [mesiras nefesh] — which is the essential perfection of holy will — for the will must be strong with self-sacrifice. And this is the aspect of mikveh immersion — for it is well known that a person cannot live within water. And therefore when a person enters entirely into the water, he surrenders himself and nullifies himself for a moment. And this is the aspect of the force of yearning and will toward holiness — for the essential intention in the immersion is so that one should merit to draw upon oneself a spirit of holiness. And through the force of this will one is absorbed in the root of the supreme holy spirit — which is the aspect of the spirit of G-d hovering over the face of the waters mentioned above. And through this one merits to bring forth from there a new holy spirit from potential into actuality, as stated above. And then automatically all enemies and opponents are nullified and fall — those who prevent one from bringing from potential into actuality — for when this one rises, the other one falls. And this is what is said in the verse above: "the mikveh of Israel is Hashem" — through this: "all who forsake You" — who are the preventers and opponents — "will be shamed, and those who turn aside in the land shall be inscribed" — those who turn aside from the truth and stand to prevent [others] from the truth — "in the land shall be inscribed." And as Rashi explained there: this is the prayer that Yirmiyah the prophet prayed against those who opposed and stood against him. He said: the mikveh, etc., and: my turners — those who turn from my words, who do not heed my mission — "in the graves of the lower earth shall they be inscribed" [Rashi to Jeremiah 17:13]. For through the mikveh one brings down the enemies who are the preventers, as stated above. And therefore the mikveh saves from all troubles, as it is said: "the mikveh [hope] of Israel, its Savior in time of distress" [Jeremiah 14:8]. For the essential root of all troubles is the obstacles that prevent a person from the true service of Hashem, may He be blessed — which is the essential greatest trouble above all troubles, as is explained in the Torah-teaching "Ki Merachamam Yenahalem" [Likutay Moharan I:48] — see there. And the rectification for this is the mikveh, as stated above. And this is: "the mikveh of Israel, its Savior in time of distress — why should You be like a stranger in the land... and like a warrior who cannot save? Yet You, Hashem, are in our midst, and Your Name is called upon us — do not forsake us" [Jeremiah 14:8-9] — that Yirmiyah cried out to Hashem, may He be blessed, to save us in the merit of the immersion of the mikveh of Israel, through which [they] will merit to draw the life-spirit from the source of living waters, as stated above — which is the essential salvation from all the troubles that are the obstacles from this. And therefore mikveh is the language of hope [tikvah] and expectation [tocheles] — for this is the essential hope: that through this we have the strength to endure the sufferings of the obstacles and to overpower [them] with holy will, until we merit to break them all — in the aspect of: "had I not believed to see the goodness of Hashem in the land of the living — hope [kaveh] to Hashem, be strong and He will give your heart courage, and hope [kaveh] to Hashem" [Psalms 27:13-14]. And as Rashi explained: one must hope with hope after hope [i.e., repeatedly]. And this is merited through mikveh immersion — for then an illumination and holiness from the spirit of Mashiach is drawn upon the person, through which one afterward merits to pray and engage in Torah with strong will and renewed yearning. And as one senses most of the time tangibly, that a life-spirit and holy yearning is drawn upon a person through the immersion in the holy mikveh. And through the great will and yearning one is empowered to endure everything and not to deviate from the truth, G-d forbid — but only to strengthen oneself and overpower with the hope and expectation that Hashem, may He be blessed, will not abandon those who desire truth, and He will surely save them for the sake of His great Name — and through this all obstacles are broken, as stated above. And therefore in truth Rabbi Akiva extolled greatly the praise of the virtue of the purity of Israel through the holy mikveh, as is stated in the Mishnah at the end of Yoma: Rabbi Akiva said: "Fortunate are you, O Israel! Before Whom do you purify yourselves, and Who purifies you? — your Father in heaven, etc." And he says: "the mikveh of Israel is Hashem" — for the virtue of the mikveh immersion is exceedingly great. Fortunate is Israel that merits this, as stated above. And this is what our master, teacher, and Rebbe, of blessed memory, said in the Sefer Aleph-Bays [Sefer HaMidos]: that it is good to remain in the mikveh under the water until one can no longer hold one's breath — and through this judgments [dinim] are nullified. For one must nullify oneself with strong will, with self-sacrifice — in order to merit through the mikveh a new holy spirit, as stated above. And therefore through this the judgments are nullified — which are the obstacles — for the essential root of all obstacles is through judgments. And therefore they are nullified through mikveh immersion — especially when one remains [submerged] as stated above — which is the aspect of strong will with self-sacrifice, through which all obstacles are broken and one merits to bring from potential into actuality, as stated above. And therefore through the waving of the omer, the opponents and enemies fall — as it is said: "and in battles of waving [tenufah] He fights with them" [Isaiah 30:32]. And similarly during the days of the counting [sefirah], the informers [mosrim] — who are the preventers — are subdued. As is stated in the Sefer Aleph-Bays [Sefer HaMidos]: for through the barley omer and the counting, the obstacles are subdued and broken — and through this the enemies and informers — who are the obstacles — automatically fall, as stated above. And this is what is stated in the holy Zohar: "the barley omer is the test [bediku] of the Woman of Valor" [Aishes Chayil] — who is the Knesses Yisrael [the Congregation of Israel]. For the obstacles are the essential test, trial, and refinement [bedikas v'nisayon v'tzeruf] of every person of Israel — through which each one is tested, tried, and refined to see if he can withstand the trial of breaking the obstacles. And whoever has a stronger heart and inclines more toward the truth is tried and refined with greater and stronger obstacles, as it is said: "Hashem tests the tzadik" [Psalms 11:5] — as the Midrash says: the linen-worker — whatever he knows to be fine linen, he beats it all the more" [Berayshis Rabbah 55:2]. For this is the essential reason for a person's coming into this world — for the sake of free will: to withstand the trial against the obstacles, as stated above. And the essential receiving of the Torah — which is the aspect of Shavuos — depends on this. And therefore before Shavuos, the forty-nine days of the counting are counted, through which every individual is refined like: "silver tried in the crucible of the earth, refined sevenfold" [Psalms 12:7] — "sevenfold" is the aspect of the forty-nine days of the counting, as stated above. And this is [the meaning of] [Jeremiah 31:3]: "From afar Hashem appeared to me: 'With an eternal love I have loved you; therefore I have drawn you with kindness, etc.'" For all the prophecy that Yirmiyah prophesied there was said concerning the end of this last exile — where he consoles Israel with great and wondrous consolations: that even though they have descended as they have descended, Hashem will nevertheless not abandon them, as is explained there. And the essential consolation is that even though in these latter days Hashem, may He be blessed, will be hidden, concealed, and very, very distant — nevertheless, through the great love, longing, and good will of Israel, they will merit to break all the obstacles that come through the intensity of the concealments, and they will draw the holy vitality — which is the revelation of the knowledge of His divinity — from afar: that is, from a very high place that is very far from us. And this is: "from afar Hashem appeared to me" — "from afar" precisely, as stated above. "With an eternal love I have loved you, etc." — that is: love, longing, and will — through this precisely will we merit to receive the truth, which is the aspect of the revelation of His divinity, may He be blessed. For this is the aspect of pi shnayim mentioned above: that even though a person descends as he descends, G-d forbid — if he is strong in his will and longing for the truth truthfully, he can rise through the very descent to a very high place. And this is the aspect of: a descent for the sake of ascent [yerida l'tzorech aliyah]. For the lovingkindnesses of Hashem have not ceased, etc. And the essential [thing] is through will and longing — through which the true tzadik ascends to an ever higher and more distant place and draws new vitality and a new spirit from there, which is the aspect of pi shnayim drawn from a very lofty and distant place, as stated above. And this is the aspect of the great uproar and accusations [kataigorya] that are aroused each time against those who draw close to the true tzadik — and especially now. For because the deeds of this generation are not going well, and yet there are nevertheless people of truth who desire and long for the truth truthfully, and Hashem, may He be blessed, desires kindness and wishes to draw them close — even though they are however they are — but it is impossible to draw them close except from a very great distance: in the aspect of: "from afar she brings her bread"; the aspect of: "from afar Hashem appeared to me"; the aspect of: "You perceived my thought from afar," as stated above. And to that [place] it is impossible to ascend except through very strong longing and will. Therefore mighty obstacles are sent against them — to the very limit of the soul — that come through the force of the great uproar of controversy [machloikes] that arises as many rise against each and every one; until it is difficult to break the obstacles. Rather, one must overpower [them] with ever-renewed strong will and longing each time — and through the will one somehow manages to pass through everything and break all obstacles; until through this precisely one merits to draw a new holy spirit from a very, very high and distant place, which is the aspect of pi shnayim mentioned above — through which one merits to draw close to Hashem, may He be blessed, in truth. For the obstacles and controversies spread themselves to such a degree that they cannot be broken except through strong will with actual self-sacrifice [mesiras nefesh mamash]. For certainly self-sacrifice is needed — so that the old vitality is stripped from him and he merits to bring forth through the will new vitality and a new spirit from potential into actuality, which is the aspect of pi shnayim, as stated above. For this is the aspect of: "for Your sake we are killed all the day; we are regarded as sheep for the slaughter, etc." [Psalms 44:23] — as is said throughout that entire psalm [44]: "all the day my disgrace is before me, etc.; from the voice of the one who taunts and blasphemes, from the face of the enemy and avenger. If we had forgotten the name of our G-d... would not G-d search this out? For He knows the secrets of the heart. For Your sake we are killed all the day, etc." — that against the enemies who taunt and blaspheme so greatly, and are not satisfied with this but stand against us at every time to avenge, G-d forbid, for no reason whatsoever — and we have none to rely upon except our Father in heaven. For He knows the secrets of the heart — that we desire only the truth truthfully, and the truth is one and it is impossible to change it forever — and our true strong will is to the very soul, in the aspect of: "for Your sake we are killed all the day, etc." — that is, will with actual self-sacrifice, as stated above. And this is: "for our soul is bowed down to the dust, etc." [Psalms 44:26] — the aspect of: "let my soul be as dust to all," mentioned above. And through this: "arise and help us, etc." [Psalms 44:27]. For Hashem, may He be blessed, will certainly help us and redeem us from them for the sake of the lovingkindness that is drawn through the true longing and will of the worthy ones who desire truth — for chesed is the aspect of love and longing, the aspect of lovingkindness [ahavas chesed], as stated above. And this is what our Sages of blessed memory taught — and it is brought in Rashi's commentary [to Job 28:14] on the verse: "the deep said: 'It is not with me,' and the sea said: 'It is not with me'" [Job 28:14] — that at the time of the giving of the Torah, the adversary [Satan] came before the Holy One, blessed be He, and said to him: Where is the Torah? He [G-d] said to him: It is with the son of Amram [i.e., Moshe]. He went to the son of Amram, and said to him: Where is the Torah? He said: It is with the sea. He went to the sea, and said to him: Where is the Torah? He said: It is not with me — go to the son of Amram. He went to the son of Amram and said to him: Where is the Torah? He said: It is with the deep. He went to the deep, and said to him: Where is the Torah? He said: It is not with me — go to the son of Amram. He came to the son of Amram and said to him: Where is the Torah? He said: It is with the Holy One, blessed be He. And this is what Iyov [Job 28:14] said: "the deep said: It is not with me, and the sea said: It is not with me; it cannot be given in exchange for the finest gold, etc.; Destruction [Avadon] and Death said" — and Rashi explained: those who destroy and kill themselves over it [the Torah] said: "with our own ears we have heard its fame" — that one who labors in it, it is established within him [Rashi to Job 28:22]. Now, anyone who sees this aggadic teaching will be astonished by its words, for it is very wondrous from beginning to end. For at its beginning, a difficulty arises: what does the Adversary want asking the Holy One, blessed be He, about the Torah? Is he a Torah-lover?! Is he not the very one who hates those who keep the Torah and provokes them mightily?! And also — why did the Holy One, blessed be He, need to answer him and tell him to whom He had entrusted the treasures of His storehouses — was it He Who gave counsel to a king?! [i.e., when has a king ever disclosed his treasury to an adversary?] And most wondrous and astonishing beyond all else is: what did Moshe see that led him to mislead him [the Adversary] and say it [the Torah] was with the sea, and afterward that it was with the deep — and how did he utter a "falsehood" from his mouth, Heaven forbid?! And also — did he not know that the Adversary would afterward return to him?! And also, afterward — how did he say it was with the Holy One, blessed be He, when in truth Hashem, may He be blessed, had already given it to him?! But in truth, everything is well resolved. And the essential principle is: it is impossible for every person in every era to receive the Torah — that is, to merit to fulfill the Torah and to understand the paths of the Torah in their proper place — which is the essential aspect of receiving the Torah in general and in particular for every individual. All of this is impossible except through great exertions: one must break mighty obstacles before each person merits the aspect of receiving the Torah — as our Sages of blessed memory said: "I labored and I found — believe it; I did not labor and I found — do not believe it" [Megilah 6b]. Now, the Adversary — to whom Hashem, may He be blessed, gave power to provoke against those who wish to receive and fulfill the Torah — for the essential fulfillment of the Torah depends on this: that through the existence of the Adversary who prevents and entices, there is free will. For without free will there is no place for the Torah — which is why the Torah was not given to the angels but to human beings, because they have free will. And the essential free will is through the Adversary who entices and prevents. And therefore he has power to accuse [katreg] always, as is well known from the words of our Sages. And because of this he had the power to come before Hashem, may He be blessed, and ask him where the Torah was — for he understood that Hashem, may He be blessed, was engaged in giving it to Israel, and he wanted to accuse regarding this: that they are not yet worthy of receiving the Torah. For in truth the Torah was given ahead of its time, as our Sages of blessed memory said regarding the verse: "a word He commanded to a thousand generations" [Psalms 105:8] — [it was destined for the thousandth generation but was given at the 26th] [Shabbos 88b]. And therefore he certainly had power to ask Hashem, may He be blessed, about this — for he is appointed for this: to ask and to accuse. Hashem, may He be blessed, answered him: it is already with the son of Amram; if you have an argument with him and wish to provoke him as to why he received it — go to him. He went to the son of Amram and asked him: Where is the Torah? — as if to say: Where is the Torah that you received to transmit to Israel? Is this not against the law, for they are not yet fitting to have the Torah transmitted to them?! And Moshe Rabbainu understood the import of his words — how far they reached — and he understood that it was difficult for him to answer him. For in truth he had many arguments and accusations — that Israel was not yet fully worthy to receive it. Moshe answered him wisely: It is with the sea. His intention was: I have not yet transmitted it in complete wholeness to Israel — rather, the Torah is still with the sea — that is to say: you have no grounds yet to accuse Israel regarding its reception, for the Torah is still "with the sea" — meaning: no one can attain the Torah and fulfill it properly except one who is willing to endure mighty exertions and give his soul to descend into the depths of the sea for it. Only one who is in this state — he certainly deserves to receive it. And therefore the Adversary immediately ran to the sea and asked it: Where is the Torah? For he was mistaken and thought the matter was literal — that the Torah was within the sea and one had to descend into the sea to receive it from there. And therefore he asked the sea: where is the Torah? For if it is truly within the sea, he would stand by the sea to accuse and prevent all those who wished to descend into the sea to receive it from there — for he has power to stand as a tempter and preventer and hindrance wherever the Torah is found, in order that there should be free will, as stated above. And the sea answered him: the truth — it is not with me! Immediately the Adversary returned to Moshe and asked him again: Where is the Torah? — since the sea says it is not with him. Moshe said to him: It is with the deep. That is, he wanted to save himself from the accusation of the Adversary and answered him: What do you want to provoke about this — the sea said "it is not with me"? The truth is, yes! For even one who gives his soul in the aspect of descending into the sea still does not merit the full understanding of the Torah — except when he descends into the very deep. For there are paths of the Torah that can only be attained by one who is able to descend into the very depths. Immediately he ran to the deep and asked it: Where is the Torah? — in order to accuse those who descend into the depths for the sake of the Torah. The deep answered him: It is not with me! He returned to Moshe and [Moshe] said to him: It is with the Holy One, blessed be He. That is: Moshe revealed to the Adversary the inner meaning of what he had said at first — that the Torah is with the sea and the deep. His intention was not as the Adversary had mistakenly assumed — that the Torah was literally inside the sea and the deep and one had to go down to receive it from there. For that was not his intention. Rather, the essential intention was: that even though he had received the Torah, it is still even now with the Holy One, blessed be He. For no one knows the inner dimension of the Torah and its ways and how to bring the fulfillment of the Torah into the world, except Hashem, may He be blessed, alone — as it is said: "G-d understood its way" [Job 28:23]. Rather, what he said — that the Torah is with the sea and the deep — his intention was that it is impossible to come to the aspect of receiving the Torah in truth at every time except for one who endures mighty exertions and breaks great obstacles — like one who descends into the depths of the sea and descends to the very deep. And therefore there is nothing for you to accuse — for one who has broken such obstacles has certainly earned the right to receive the Torah. And this is: "it cannot be given in exchange for the finest gold, etc." — for it cannot be acquired with great riches, etc. — "only Destruction and Death said: with our own ears we have heard its fame" — that is: those who destroy and kill themselves over it said: "with our own ears we have heard its fame" — that one who labors in it, it is established within him. That is: the essential receiving of the Torah and its fulfillment is with one who kills and destroys himself over it, enduring mighty exertions and breaking all obstacles through the force of will and yearning. And this was his intention in saying that it was with the sea and the deep — that the intention was not that a person should literally descend into the sea and the deep to extract it from there. Rather, the essential [thing] is the will and yearning: to truly be willing to endure self-sacrifice, even to descend into the very sea and deep for it. But immediately when one is willing to do so with truly strong will, Hashem, may He be blessed, helps one to receive it at once — for through the will one breaks all obstacles and merits to receive it properly, as stated above. And he also thereby repelled the Adversary so that he had no further ground to accuse regarding the receiving of the Torah — for it is still essentially with the Holy One, blessed be He, and it requires great exertions to break mighty obstacles before each person merits it properly. And therefore what do you want to accuse — for you are already doing your part in fullness: you send mighty obstacles at every person from every direction, and especially through great people in whom you clothe yourself to entice and prevent each person. And these obstacles are the greatest of all. And if there are some people who have compassion for their souls and look upon the truth and break the obstacles through the force of their yearning and will — they have certainly earned the right to receive the Torah in proportion to the obstacles they break through the force of their will, as stated above. And this is what is concluded there in the above response: "then He saw it and declared it; He established it and also searched it out, etc." [Job 28:27] — and Rashi explained: He counted its letters — doubled and simple [referring to the final forms of letters], the first, the middle, and the last: truth [אמת] — aleph, mem, tav — which is the seal of the Holy One, blessed be He. For the essential thing is truth — for one who looks upon the truth truthfully and does not wish to deceive himself will certainly merit to know where the truth is. And he will certainly have truly strong will — until he breaks all obstacles, as stated above. And this is [the meaning of]: "It is not in the heavens... nor is it beyond the sea... etc." [Deuteronomy 30:12–13]. And as Rashi explained there: if it were in the heavens, you would have needed to ascend after it; and if it were beyond the sea, you would have needed to cross over after it. But in truth the matter is very near to you — "in your mouth and in your heart to do it" [Deuteronomy 30:14] — for the essential [thing] depends upon the will that is in the heart and in the mouth, for one must speak out the will and the yearning with one's mouth in order to bring from potential into actuality. And the moment one is truly and sincerely willing — even to give one's life to ascend to the heavens and to descend into the depths of the sea for the sake of the Torah — one immediately merits it, for the Holy One, blessed be He, does not deal with His creatures with unreasonable demands, and the Holy One, blessed be He, does not send against a person obstacles that he cannot break if he wills it. The essential [rectification] is through the force of will, as stated above. Thus it emerges that all the words of Moshe Rabbainu to the Adversary were truth and righteousness — both what he answered at first, that [the Torah] is with the sea and the deep, and what he said at the end, that it is with the Holy One, blessed be He — for everything is truth: that essentially it is still with Hashem, may He be blessed, and it is impossible to draw it [to oneself] properly in every person and in every generation except through strong will with self-sacrifice, until one is willing to descend into the sea and the deep as stated above. And through the will one will merit to break all the obstacles that spread before him like a sea and deep in actuality, and will merit to pass through everything in peace, as stated above. And this is [the meaning of] staying awake on the night of Shavuos and reciting the beginning and the end of every book [sefer]. For the beginning and the end of every book is the aspect of potential and actuality [koach v'po'al] — for the beginning of the book is the aspect of potential, since all the matters stated in that book are still in a state of potential; and after the book is completed, this is the aspect of having already come forth from potential into actuality. For example: when one begins the beginning of the Torah, "In the beginning G-d created, etc." [Genesis 1:1] — this is the aspect of potential, for in the beginning of creation on the first day, everything was still in potential, as our Sages of blessed memory explained, as brought in Rashi's commentary [to Genesis 1:1]. And afterward everything came forth from potential into actuality, until the entire creation was completed. And afterward the creation continued to come forth from potential into actuality from generation to generation — from Adam to Shet, etc. — until Noach came into the world, for he was the [one who achieved] the sustaining of the creation, as it is said: "this one will comfort us from our work and from the toil of our hands, etc." [Genesis 5:29]. Thus, when one begins with: "In the beginning G-d created, etc." — and concludes with: "and Noach found favor, etc." [Genesis 6:8] — this is the aspect of going from potential into actuality. And similarly with the portion of Noach, which begins with Noach and concludes with the birth of Avraham our father — who was the first to make G-d's divinity known in the world — at which time the entire creation that had come forth from potential into actuality was considered [complete] in the aspect of: "be'hibaram — through Avraham" [Genesis 2:4, read as בְּהִבָּרְאָם being an anagram of בְּאַבְרָהָם], as stated above. And similarly with every portion and every book — for all the narratives, laws, and commandments elucidated in every book and every tractate are all at the beginning of the book in the aspect of potential, and afterward when the book is completed, this is the aspect of having come forth from potential into actuality. For instance, tractate Berachos, which begins: "From when does one recite the Shema, etc." [Mishnah Berachos 1:1] — and at this point all the laws of blessings [brachos] are not yet elucidated and are still in the aspect of potential — and afterward when tractate Berachos is concluded, this is the aspect of bringing from potential into actuality: all the laws of blessings have now been properly elucidated and come forth from potential into actuality. And so with every book. And therefore on Shavuos — when one must receive the Torah, which is the essential time of bringing all of creation from potential into actuality from beginning to end, for everything was contingent until the sixth of Sivan, etc., as stated above — therefore one engages at that time in reciting the beginning and the end of every book, which is the aspect of bringing from potential into actuality, as stated above. For it is well known and has already been explained above that the essential receiving of the Torah on Shavuos each and every year — even though it was already given at Sinai — is primarily to receive the revelation of the Torah's inner dimension. And the essential [aim] is that we should now merit that the illumination of the face of the holy Torah be drawn upon us in such a manner that we merit to fulfill it — that each person should merit to awaken and arise from his sleep [shnas'to] to open his eyes to his situation [l'fakaych al asakov] and to think about his ultimate purpose, in a manner that he should merit to go from bad to good, and from level to level [mi'darga l'darga], etc. And for this, many obstacles must be broken — and the essential [thing] is the will [ratzon], as stated above. But one would not have had the strength to overpower [them] through will, hope, and expectation toward the true good — since every person sees the extent of his distance from the good, and how long he has yearned toward the good and still has not achieved it — and because of this many become lax even in the good will and yearning. But when a person recalls for himself all the kindness and goodness that we have already merited in this world — for we have already merited to receive the Torah from Berayshis to "before the eyes of all Israel" [Deuteronomy 34:12], and afterward the six holy orders of the Mishnah and all the holy books from the tzadikim who followed them — until in our own generations as well we have merited the revelation of such wondrous Torah novellae [chidushay Torah] from the true tzadikim of truth [tzadikey emes] who came before us and in our days — through this we have the strength to hope and long and wait for salvation with strong will. [We pray] that even into old age and grey hairs He should not forsake us — until we merit through the strong will to break all the obstacles and come to the true ultimate purpose to which the Jewish man [ha'ish ha'Yisra'eli] needs to come in this practical world. And therefore one recites on the night of Shavuos the beginning and the end of every book from the essential foundations of the Torah — which are the Tanach and the six orders of the Mishnah, in which all the Torah in its entirety is contained, as is well known — in order to recall before Hashem, may He be blessed, all the kindness and goodness He has already done with us: that we have already merited that such holy and sweet Torah should have come forth from potential into actuality. And through this we hope and await — even now, with strong will and mighty longing — that we should merit on the morrow, on the holy day of Shavuos, the time of the giving of our Torah, to receive anew all the holy Torah in a manner that we merit to fulfill it from now on, and to ascend from level to level, as stated above. And this is what Dovid prayed: "Let G-d arise and His enemies be scattered, etc." [Psalms 68:2] — in which he prays for the downfall of the enemies and foes who are the obstacles. And he prays much there about this. And within his prayer he recalls the kindnesses of the Omnipresent, blessed be He, that He granted us the receiving of the Torah — as the entire psalm speaks of this: "You ascended to the heights, You captured the captive, etc." [Psalms 68:19]. And this is what is said there: "Your G-d has commanded your strength — uzecha" [Psalms 68:29] — and: "Show Your strength, O G-d — uzecha — that which You have wrought [pa'alta] for us" [Psalms 68:29]. Pa'alta — precisely — meaning: You have already brought forth from potential into actuality all of creation through the receiving of the Torah in the generation of Moshe. So too now, have mercy on us and grant us holy boldness [azus d'kedushah], that we should merit to overpower all the enemies through holy boldness and strong will — until we merit to break and nullify all the enemies who are the obstacles, as stated above. And this is what he mentioned first: the great merit of Israel and the power of their self-sacrifice at the sea — that they believed in Hashem and in Moshe His servant and leaped into the sea [Sotah 37a] — as it is said there: "there was Binyamin, the youngest, ruling over them; the princes of Yehudah with their multitude" [Psalms 68:28] — and as Rashi explained there: Binyamin descended first into the sea and the princes of Yehudah became zealous after them — and through this they merited kingship [malchus]. And this is: "Your G-d has commanded your strength" — that through the greatness of their strong will with such self-sacrifice they merited to break such obstacles that the sea split before them, and they attained what they attained at that time — until they merited to receive the Torah and were strengthened with such power and might: the aspect of "Hashem will give His nation strength" [Psalms 29:11] — which is the explanation of: "Your G-d has commanded your strength," as understood from Rashi's commentary there. Therefore we pray: that now too, even now, have mercy on us and give us the strength to overpower with strong will — until we merit to break all the enemies who are the obstacles that spread themselves like the very waters of the sea. And this is: "Show Your strength, O G-d, that which You have wrought for us" — as stated above. And this is [Psalms 44]: "O G-d, with our own ears we have heard, etc. — You wrought deeds [po'al pa'alta] in their days, etc. — Your hand drove out the nations and You planted them, etc." [Psalms 44:2–3] — which is likewise as stated above: since You have already helped us to break such mighty obstacles — those being the nations whom You drove out before them, etc. — until You wrought deeds in their days, etc., and revealed to us such wondrous revelations of Torah, which is the aspect of bringing from potential into actuality, as stated above — therefore we now pray as well: "command salvations for Yaakov" [Psalms 44:5] — that even now He should command His salvation in the merit of Yaakov, who is the aspect of truth [emes], the aspect of: "give truth to Yaakov" [Micah 7:20]. That is: since we are all children of Yaakov who is the aspect of truth — that we are of his seed, which is all seed of truth [zerah emes] — therefore have mercy on us to break all the obstacles and to reveal the truth in the world. For the essential strengthening of the holy will — through which all obstacles are broken — is through truth, as stated above. And this is: "through You we shall gore our foes, etc." [Psalms 44:6] — and so the entire psalm continues, praying for the downfall of the enemies who are the obstacles. For even now our will is very strong toward the truth truthfully — as it is said: "our heart has not turned back, and our steps have not strayed from Your path; yet You crushed us in the place of jackals, etc." [Psalms 44:19–20] — "if we had forgotten the name of our G-d, etc. — does not G-d search this out? For He knows the secrets of the heart. For Your sake we are killed all the day, etc." [Psalms 44:21–23]. This is the aspect of the will with self-sacrifice of the worthy children of Israel who endure what they endure for the sake of truth. And therefore he prays: "Awaken! Why do You sleep, Hashem? Arise, etc.! Rise up to help us and redeem us for the sake of Your kindness" [Psalms 44:24, 27] — that even now He should help us for the sake of His kindness, which is the aspect of lovingkindness [ahavas chesed] — the aspect of longing and holy will that He planted in our heart in His kindness — and through this we should merit that He help and redeem us from all the enemies, etc., as stated above. And this is what he prayed [Psalms 31:19]: "Let lying lips be struck dumb — those that speak against the tzadik with arrogance and contempt" [Psalms 31:19] — he prayed that the mouths of the opponents who speak falsehoods and lies against the true tzadik with such arrogance and such contempt should be struck dumb, sealed, and stopped. As it is said in the Midrash: "tay'alemna" [be struck dumb] — they will crumble, they will be silenced, etc. And this is: "How great is Your goodness that You have hidden away for those who fear You — You have wrought, etc." [Psalms 31:20]. That is: we cry out to Hashem, may He be blessed, that the mouths of the opponents to the truth should be struck dumb and sealed — from whom come all the obstacles — so that we should merit to draw from the Torah of the true tzadik, which is the aspect of: "how great is Your goodness that You have hidden away for those who fear You." And if the baal davar [the Adversary] should wish to weaken our resolve, G-d forbid, by saying: surely we are not worthy of attaining such hidden and concealed great goodness as this — and it is because of this that he raises up enemies and obstacles against us — to this we spread our palms before Him like a child before his father [and say]: behold, You have already wrought [pa'alta] for those who take shelter in You — against [all] human beings! You have already brought forth from potential into actuality such wondrous Torah revelations as these for those who take shelter in You — those who take shelter in Hashem, may He be blessed, and perpetually await His salvation with strong will. And this is: "against human beings [neged bnay adam]" [Psalms 31:20] — for the revelation of the wonders of the Torah is openly before all human beings, and anyone can taste and see the wonders of its depth and its truth if he truly desires it. And since You have already wrought so much for us — therefore even now we pray: "hide them in the concealment of Your face from the conspiracies of man, etc." [Psalms 31:21] — so that we should be able to merit the great goodness hidden in the Torah, which is the aspect of: "how great is Your goodness, etc." And this is what concludes there: "Be strong and let your heart take courage — all who hope [hamyachalim] to Hashem" [Psalms 31:25] — hamyachalim precisely — which is the aspect of will: that even though many days have passed during which he has not merited to attain the good, nonetheless he hopes and waits and looks expectantly to Hashem, may He be blessed, with strong will — until Hashem looks down and sees from heaven. And this is: "all [kol] who hope" — kol [all] precisely — whoever one may be, even the most inferior of the inferior, must strengthen and fortify oneself to hope and wait for Hashem, may He be blessed, without ever weakening or slackening the good will. And certainly through this we shall accomplish many true and eternal goods — as we have already accomplished much through His kindness, which all human beings can see — the aspect of: "You have wrought for those who take shelter in You against human beings." And as mentioned above. And therefore one stays awake on the night of Shavuos — for darkness precedes the light in the order of creation on each and every day, as it is said: "and there was evening and there was morning, etc." [Genesis 1:5]. For each and every day is the aspect of creation — the aspect of bringing from potential into actuality in accordance with the creation of that day, as stated above. But before one brings from potential into actuality, there must necessarily be obstacles — which is the aspect of the darkness that precedes the light on every day. For darkness is the aspect of obstacles — the aspect of "and you did not withhold [v'lo chasachta]" [a verse cited and explained by our master, teacher, and Rebbe, of blessed memory, in another place; the root חָשַׁךְ — withholding/darkness — is there connected to the concept of menius (obstruction)] — as our master, teacher, and Rebbe, of blessed memory, said in another place. Thus, night and darkness are the aspect of obstacles. And then one must overpower [them] with intense holy yearning and will — to break the obstacles, as stated above. And therefore in truth, the essential longing and will toward Hashem, may He be blessed, is at night — in the aspect of: "I recall my song [neginasi] in the night; with my heart I meditate and my spirit searches" [Psalms 77:7]. And this is the aspect of: "I remember Your Name in the night, Hashem" [Psalms 119:55]. And this is the aspect of: "on my bed at night I sought the one my soul loves, etc." [Song of Songs 3:1]. And through the intensity of the will that a person has in the darkness of the night, he merits the light of day — which is the aspect of bringing from potential into actuality, as stated above. And this is the aspect of the sleep of the night — for the obstacles overpower progressively more and more. And when the Adversary [baal davar] sees that a person has already broken several obstacles and is very close to holiness, he spreads himself and stretches himself against him with such great and powerful obstacles that it seems to the person that he has no power to break them. And the essential counsel for this is the very strong will — that despite all this he should strengthen himself with strong will forever, as stated above. But most of the time the Adversary overpowers and stretches himself against him to such a degree that one is brought to the aspect of sleep — which is the aspect of complete nullification [bitul gamur] at the time of the darkness of the night that is the aspect of the very great spreading of the obstacles. But G-d forbid that one should sink into sleep! — rather one must awaken from one's sleep: that one should overpower with strong will and yearning to such a degree — the aspect of complete self-nullification — until one merits in the process to awaken from one's sleep and strengthen one's hand in G-d, never to despair of the good hope. And this is [Psalms 3]: "Hashem, how many are my tormentors! Many rise up against me" — these are the obstacles and enemies — "many say of my soul: there is no salvation for him, etc." [Psalms 3:2–3] — who say, G-d forbid, that there is no longer any hope for salvation. But I know and believe: "for You, Hashem, are a shield for me, etc." [Psalms 3:4]. And therefore still: "I called out to Hashem with my voice and He answered me, etc." [Psalms 3:5]. And through this: "I lay down and slept and I awoke, etc." [Psalms 3:6] — for the obstacles and enemies spread themselves against me to such a degree that "I lay down and slept" — I was brought to the aspect of sleep, which is the aspect of nullification. And through the hope [of]: "for You, Hashem, are a shield for me" — through this I awoke — "for Hashem supports me; I shall not fear the tens of thousands of people, etc." [Psalms 3:7] — for Hashem will surely save me, as His mercy has helped me until now. As stated above. And therefore: after we have counted the days of the counting of the Omer — through which we sweetened the aspect of the barley omer [omer s'orim] which is the aspect of the absence of knowledge [he'der hada'as], from which come all the obstacles as stated above — and we merited to amplify the holy will [l'hagbir ha'ratzon d'kedushah]. And this is the aspect of the great amplification of the holy will of all worthy Israel at the time of the counting, as one can tangibly feel the magnitude of the arousal with wondrous longing at the time when Israel fulfills the commandment of counting the Omer [sefiras ha'omer]. For the essential purpose of the commandment of counting the Omer is to amplify the holy will — to sweeten the judgments [dinim] through this, and to nullify and break all the obstacles, as stated above. And therefore one stays awake on the night of Shavuos the entire night — banishing sleep from one's eyes and engaging in Torah. For we have already nullified the aspect of the darkness of the night — from which comes the sleep that descends through the excessive overpowering of the obstacles — since we have already merited to nullify the obstacles through the force of the will that we merited to amplify over the obstacles through the commandment of the counting, as stated above. And therefore one has no need now for sleep — rather, to engage in Torah: to begin every book and complete it — in order to bring from potential into actuality, as stated above. And this is the aspect of the commandment of bris milah [circumcision] — and at every bris Eliyahu is present, for "Eliyahu is the angel of the bris" [from the liturgy of the bris milah ceremony]. For Eliyahu draws the holy path explained above — which is the aspect of: "and let there be, I pray, a double portion [pi shnayim] of your spirit upon me" [II Kings 2:9] — for this verse was spoken in the context of Eliyahu and Elisha, before Eliyahu ascended and passed away to the heavens. For Eliyahu is Pinchas ben Elazar ben Aharon the Kohen — and the entire service of the Kohen is to sweeten the wrath and to draw the aspect of the spirit of Mashiach from potential into actuality, which is the essential aspect of pi shnayim, as stated above. And therefore the essential redemption that will come through our righteous Mashiach is contingent upon Eliyahu — who will come and proclaim the redemption. And every time we pray for the coming of our Mashiach, we first pray for the coming of Eliyahu. For the essential coming of Mashiach will be through the aspect of the revelation of Eliyahu who draws the aspect of pi shnayim mentioned above — which is the aspect of the revelation of Mashiach. For when he completes the bringing forth from potential into actuality of the aspect of pi shnayim mentioned above in wholeness — then our righteous Mashiach will come speedily in our days. For the essential aspect of pi shnayim mentioned above is drawn from the spirit of Mashiach, as stated above. And therefore Eliyahu is appointed over the commandment of milah — as our Sages of blessed memory stated [see Pirkay d'Rebbi Eliezer ch. 29]. For the commandment of milah and priah [priah is the second stage of circumcision, drawing back the thin inner membrane to fully expose the crown] — to cut and to nullify the foreskin [klipas ha'arlah] and the priah from the holy bris — this is the aspect of the breaking and nullification of all the obstacles and concealments that cover over the truth. These are the aspect of the foreskin that covers over the bris [arlah d'chafya al bris]. And one must cut and break and nullify all the obstacles with great exertions and self-sacrifice, with the shedding of blood, and to endure great pain and anguish — like the infant literally at the hour when he is circumcised and the foreskin is cut and the skin of the priah is torn — for these [the foreskin and priah] are the aspect of the totality of all the world's obstacles that are drawn from the foreskin and the priah. For the essential [nature of] obstacles is that they prevent one from drawing close to the true tzadik — through whom is the essential rectification of the bris [tikun ha'bris]. For this is the essential [substance] of all the entire Torah in its entirety — which it is impossible to rectify except through the true tzadik who guards the bris with the ultimate perfection beyond which there is no greater perfection. And one who overpowers to break the obstacles with self-sacrifice in this manner merits to draw close to him and to see the truth — which is the aspect of the rectification of the bris, the aspect of: "all of it is seed of truth [zerah emes]" [Jeremiah 2:21]. And then one merits the aspect of pi shnayim — through which is the essential rectification — and all this is drawn through Eliyahu, as stated above. And therefore Eliyahu is the angel of the bris, as stated above. And therefore it is impossible to receive the Torah except through milah and immersion [tevilah] — and similarly a convert is not accepted into the holiness of Israel except through milah and immersion. For the essential receiving of the Torah — which is the aspect of pi shnayim mentioned above — is impossible except through the breaking of obstacles with self-sacrifice, through which one merits to bring from potential into actuality: the aspect of pi shnayim mentioned above, which is the aspect of receiving the Torah. And all of this is the aspect of milah and immersion. For it has already been explained above that the aspect of the rectification of the bris is the aspect of Yosef — who was the firstborn, which is the aspect of pi shnayim, as stated above. For the essential rectification of the world is through the births of the generations — through which the revelation of G-d's divinity is drawn from generation to generation [mi'dor l'dor]: the aspect of: "generation to generation will praise Your deeds, etc." [Psalms 145:4]; the aspect of: "the living, the living — he will praise You, etc.; a father to children will make known Your truth" [Isaiah 38:19] — for all of this is the aspect of pi shnayim: drawing divine vitality, which is the knowledge of His truth — which is the essential vitality — from the spirit above to the spirit below [may'ruach dil'ayla l'ruach dil'tata]: from Rebbe to student, and from father to son. And therefore Elisha called Eliyahu "my father" — as it is said: "my father, my father, the chariot of Israel, etc." [II Kings 2:12]. For it is all one [same principle], as stated above. And all of this is merited through the rectification of the bris, from which comes holy birth — through which is the essential drawing of the aspect of pi shnayim mentioned above. Which is the aspect of Noach Noach — the aspect of Noach above, Noach below, etc. — as stated above. For Noach is the righteous man [ish tzadik] who is the one who guards the bris [man d'natir bris] — for Noach was born already circumcised [mahul]. And therefore immediately when the infant is born, on the eighth day one must cut the foreskin and tear the skin of the priah — to reveal the crown [atara] — in order to nullify and break the husks [klippos] from which come all the obstacles that cover over the holy bris. From there comes the essential drawing of the aspect of pi shnayim, as stated above — the essential aspect of bringing from potential into actuality. For through this all generations come forth from potential into actuality — through which is the essential revelation of His divinity, may He be blessed. And therefore two kinds of husks cover over the bris — the foreskin [arlah] and the priah — corresponding to the aspect of pi shnayim mentioned above, for "G-d made one corresponding to the other" [Ecclesiastes 7:14]. And this is the aspect of chituch [cutting] — the aspect of חת"ך [the Hebrew letters ches-tav-chaf] mentioned in the Torah-teaching above [Likutay Moharan I:66]: those being the final letters of פּוֹתֵחַ אֶת יָדֶיךָ יוּדֶיךָ [pose'ach es yadecha, yudecha] — see there — which has the numerical value [gematria] of two times ruach [spirit], as is explained there — see there. For through nullifying the foreskin one merits the rectification of the bris, through which one merits the aspect of pi shnayim — which is the aspect of two times ruach, the aspect of the spirit above and the spirit below [ruach dil'ayla v'ruach dil'tata], as mentioned above. And this is [Isaiah 59:20]: "a redeemer will come to Zion, and to those who turn from transgression in Yaakov, etc." — and it is brought in the [Lurianic] kavanos [mystical intentions] that this verse alludes to the fact that the essential redemption of Mashiach is through the rectification of the bris, etc. — as is explained there, see there. And this is: "And as for Me, this is My covenant with them, said Hashem: My spirit that is upon you, and My words that I have placed in your mouth, shall not depart from your mouth, nor from the mouth of your children, nor from the mouth of your children's children — said Hashem — from now and forever" [Isaiah 59:21]. That Hashem, may He be blessed, promised the prophet that the Torah will not be forgotten from Israel — for the life-spirit mentioned above will be drawn from generation to generation forever. Which is the aspect of the drawing of pi shnayim mentioned above — upon which the redemption depends, as stated above. And this is the aspect of what is read on Yom Kippur: "After the death of the two sons of Aharon, etc." [Leviticus 16:1] — wherein the entire service of Yom Kippur is detailed — when the Kohen Gadol enters into the innermost sanctuary [lifnai v'lifnim] to atone for the sins of the children of Israel. For the essential teshuvah [repentance] and atonement of sins of Yom Kippur is through the merit of the two sons of Aharon who died — as our Sages of blessed memory stated: all who weep over the death of the sons of Aharon have their sins forgiven [Vayikra Rabbah 20:8]. For it is brought in the writings of the Arizal in several discourses that the pi shnayim that Eliyahu drew to Elisha when [Elisha] requested: "let there be, I pray, a double portion of your spirit upon me" [II Kings 2:9] — these are the secret of the souls of the two sons of Aharon, Nadav and Avihu, that were transmitted [nisabru] into Pinchas, who is Eliyahu — at the time when he was zealous over the act of Zimri, etc. — as all of this is explained there, see there; and especially in the book Tzemach Tzadik in the great discourse on Eliyahu and Elisha — see there. And therefore on Yom Kippur — when one must do teshuvah and atone for sins, all of which is through the aspect of pi shnayim mentioned above, as stated above — therefore one recalls at that time the death of the two sons of Aharon. For through them is the essential drawing of the aspect of pi shnayim mentioned above — the aspect of: "let there be, I pray, a double portion of your spirit upon me" — as stated above. For the essential rectification of sins is through returning and bringing all the rectifications of creation from potential into actuality anew — through the great power of the complete tzadikim who return and draw new holy vitality to all of creation from the spirit above to the spirit below [may'ruach dil'ayla l'ruach dil'tata] — from which comes the drawing of the aspect of pi shnayim mentioned above. And all of this is accomplished during the Ten Days of Repentance [aseres yemay teshuvah] — beginning on Rosh Hashana and being completed on Yom Kippur. And therefore one must travel to the true tzadikim for Rosh Hashana — for on Rosh Hashana the world was created — that is, the first man was created then, who is the essential [purpose of] the world, for everything was created for him. And then the creation was completed and came forth from potential into actuality through Hashem, may He be blessed, Himself. But [Adam and his descendants] still needed to return and rectify all of creation through their complete service — for the sake of which everything was created — so that through this they would return and bring all the rectification of creation from potential into actuality anew, as explained above. But the first man [Adam HaRishon] failed immediately, and Hashem, may He be blessed, had mercy on His world and opened for him an opening of teshuvah, and forgave his sin, and established this day forever for the generations to be Rosh Hashana — as our Sages of blessed memory stated in the Midrash [Vayikra Rabbah 29:1]. And therefore on Rosh Hashana every person of Israel must return in teshuvah and rectify his deeds — so that through this he would return and bring all the rectification of creation from potential into actuality, as stated above. And this is impossible except through the power of the tzadikim — therefore one travels to the tzadikim on Rosh Hashana. And this is why one goes to the graves of the tzadikim on the eve of Rosh Hashana — for the essential rectification is through the tzadikim who dwell in the dust [shokchnay afar], who are greater in their death than in their lifetime — through whom is the essential drawing of the aspect of pi shnayim, as stated above. And this rectification — the aspect of bringing from potential into actuality — the entire creation's essential [time] is on Rosh Hashana, for on that day man was created, who is the totality of the world. And as we say: "this day is the beginning of Your works" [from the Rosh Hashana liturgy], as stated above. But the completion of the rectification is on Yom Kippur — and therefore there are Ten Days of Repentance corresponding to the Ten Utterances [asarah ma'amoros] by which the world was created, which correspond to the Ten Commandments [aseres hadibros] which are the totality of the Torah — for whose sake everything was created. And all of this corresponds to the aspect of the letter יוּ"ד mentioned above — the aspect of: "You open Your hand — yadecha, Your Yuds" — from which one brings forth from potential into actuality from the upper Yud to the lower Yud [mi'yud dil'ayla l'yud dil'tata]. And therefore there are Ten Days of Repentance, as stated above. And the completion is on Yom Kippur — which is the conclusion of the Ten Days of Repentance — when one completes the bringing from potential into actuality of the rectification of creation through the teshuvah and atonement of sins that one merits through the Kohen Gadol, as stated above. And therefore one engages at that time in annulling vows [hatoras nedarim] and opens Kol Nidray at the beginning of Yom Kippur. For the essential rectification of teshuvah is in the aspect of the annulment of vows [hatares nedarim] — which is through an opening of regret [pesach charatah]. Through this one draws the aspect of the pesach [opening] mentioned in the Torah-teaching above — which is the aspect of: "You open Your hands" [Psalms 145:16], as is explained there. For the essential [aim] is to make an opening in the supernal light that is sealed and hidden from us — hidden by reason of its great height. And the tzadikim through their great power open an opening there — through which they draw for us holy vitality from there: from the upper Yud to the lower Yud, as stated above. And it is for this that we pray at the beginning of Rosh Hashana: "Lift up your heads, O gates, and be lifted up, O eternal portals" [Psalms 24:7] — that He should open for us in His mercy openings and gates. And through this: "the King of Glory will come" [Psalms 24:7] — that His divinity will be revealed to the eye of all. And this is the aspect of Yom Kippur — when all the supernal portals open for the true tzadikim — until there is permission for the Kohen Gadol, who is the aspect of the true tzadik, to enter into the innermost sanctuary, to draw new spirit from there. Through which is the essential atonement of sins, as stated above. And this is the aspect of Tefilas Ne'ilah [the closing prayer of Yom Kippur] — when one cries out and prays for the opening of the gate, as one says: "open for us the gate, etc." [Pischu lanu sha'ar] — for the essential rectification is through the aspect of the opening [pesach] mentioned above, which is merited through an opening of regret, which is the essential teshuvah — which is the aspect of the annulment of vows, as stated above. And this is the aspect of the holy immersions of the Kohen Gadol on Yom Kippur — for he required immersion each time he went from outside to inside and from inside to outside [Mishnah Yoma 3:3]. For through all of this he was engaged in bringing from potential into actuality — by first engaging in the service of the sacrifices [korbanos] outside, as in the rest of the year, all of whose service was to atone for the children of Israel, through which he rectified all of creation — which is the aspect of bringing from potential into actuality, as stated above. And afterward he entered to the place where he entered into the innermost sanctuary — from which came the essential atonement of Yom Kippur. For the essential rectification is through the tzadik — in the aspect of the Kohen Gadol — ascending to a very high, lofty, and exceedingly exalted place that is the aspect of lifnai v'lifnim [the innermost sanctuary]. And from there he drew supremely holy, lofty vitality from the spirit above to the spirit below — which is the essential aspect of the drawing of pi shnayim — through which is the essential rectification, as stated above. And therefore he required immersion each time — for all of this is the aspect of immersion in the waters of the mikveh wherein the spirit of G-d — the aspect of the spirit of Mashiach — hovers, etc., as stated above. And this is what the Kohen Gadol prayed in the Holy of Holies: that no woman should miscarry her fruit, and that Your people Israel should not need one another, and that the rule should not depart from the house of Yehudah [the third clause is in Aramaic in the original: "v'la ya'adai shultan mid'bays Yehudah" — as preserved in Yoma 53b]. At first glance this is wondrous — why specifically did he pray for these things?! And what connection and relevance is there between them? But according to the above, everything is well understood. For the essential [content of] his prayer was that we should merit to complete the rectification — to bring from potential into actuality. And this is: "that no woman should miscarry" — for the essential totality of creation is man, for whose sake everything was created. And therefore the more children of Israel multiply from generation to generation, through this is the aspect of the rectification of creation — the aspect of bringing from potential into actuality. And therefore the essential [matter] is the rectification of the bris, from which comes birth — through which one is called a tzadik, as stated above. And therefore he prayed that no woman should miscarry, etc. — rather that children of Israel should be born as enduring children [bnay kayama] who will engage in Torah and serve Hashem, may He be blessed — through which is the essential aspect of bringing from potential into actuality, as stated above. And this is: "that Your people Israel should not need one another, etc." — that is: that there should be no one who needs to depend on others [lehayos nitzrach labriyos]. For through this the truth is blemished — in the aspect of: once a person becomes dependent on others, his face changes [meshaneh panov] [Berachos 6b] — meaning: his face, which is the truth, takes on many hues. And as is explained there well in the Torah-teaching mentioned above [Likutay Moharan I:66] — through this one cannot bring from potential into actuality, as is explained there — see there. And this is: "that the rule should not depart from the house of Yehudah" — that is, the aspect of the kingship of Mashiach who comes from Yehudah — for the essential [source of] all this rectification is through the spirit of Mashiach, as stated above. And therefore Nadav and Avihu sinned because they did not marry [d'lo insivun] — as is stated in the holy Zohar [III:57a] — for through this they blemished the aspect of bringing from potential into actuality, by not producing children, as stated above. And the rectification was through their death in holiness — through being transmitted [b'ibbur] into Pinchas, who is Eliyahu, at the time when he was zealous over the blemish of the bris — through which is the essential drawing of the aspect of pi shnayim, as stated above: the aspect of bringing from potential into actuality. Thus, what they blemished was rectified, as stated above. And therefore the Torah connected the entire service of Yom Kippur to their death — for the essential service of Yom Kippur, which is to atone for the children of Israel through the drawing of the aspect of pi shnayim from a very high place, is through the death of the two sons of Aharon, as stated above. And see in the Torah-teaching mentioned above [Likutay Moharan I:66] where it is explained that through the lack of livelihood [meni'as haparnasah] one cannot bring from potential into actuality. And this is: "all the toil of man is for his mouth [l'fiv]" [Ecclesiastes 6:7] — that the essential toil of man — which is the obstacles that prevent him from his service [avodah] and from drawing close to people of truth — all of it is for his mouth: that is, for livelihood [parnasah], as stated above. For: "man is born to toil" [Job 5:7] — and our Sages of blessed memory said: "toil" — I do not know what it is; whether the toil of livelihood or the toil of Torah, etc. — say: this is the toil of Torah" [Sanhedrin 99b]. For in proportion to how much one breaks and nullifies from oneself the toil of livelihood — which is the obstacles that come through livelihood [parnasah] — and strengthens one's heart with strong trust [bitachon] in Hashem, may He be blessed, that Hashem will not forsake us and the preventers cannot deprive one of one's livelihood — as our Sages of blessed memory said: no man touches what is designated for his fellow; "by your name they will call you, etc." [Yoma 38a, based on Deuteronomy 28:10] — in that proportion one merits the toil of Torah. For it is impossible to merit Torah except through the breaking of the obstacles of the preventers — whose essential [locus] is in the matter of livelihood, as stated above. [This section ends with the notation "shayach l'ayl" — this belongs to what precedes," which is Rebbe Noson's own editorial notation indicating this passage belongs with and amplifies the discussion immediately above.] And this is [Numbers 25:11]: "Pinchas son of Elazar, etc. — turned back My wrath, etc." For Pinchas — who is Eliyahu — merited to nullify and sweeten the wrath, through which the spirit of Mashiach is drawn — from which one brings from potential into actuality — which is the aspect of pi shnayim. As has been mentioned above. And this is [Genesis 1:1]: "In the beginning G-d created the heavens and the earth." This is the aspect of creation in potential [beriyah b'koach] as opposed to the completion of creation — for our Sages of blessed memory stated, as brought in Rashi's commentary [to Genesis 1:1]: on the first day everything was created, but each thing was fixed in place on the day designated for it. Thus, the completion of the going forth from potential into actuality of each of the offspring of heaven and earth was for each thing on its [appointed] day. And on the first day when everything was created, this is in the aspect of potential relative to [the completion], as stated above. And before going from potential into actuality there are many obstacles, as stated above. And this is: "and the earth was formless and void [tohu vavohu], and darkness over the face of the deep" [Genesis 1:2] — for these are the aspect of the totality of all the world's obstacles that do not allow the truth to come forth from potential into actuality — they being in the aspect of tohu vavohu and darkness, etc. And this is what our Sages of blessed memory said: that tohu vavohu, etc. allude to the four kingdoms [arba malchuyos] that are set against Israel and hold Israel captive in exile — from whom come all the obstacles. And the essential [one] is this last exile [galus], which is the aspect of the deep [tehom]: the obstacles from the truth spread to the very depths — in the aspect of: "deep calls to deep [tehom el tehom kore]" [Psalms 42:8] — and Rashi explained: one affliction calls to its companion. And the essential afflictions are the obstacles that prevent one from drawing close to Hashem, may He be blessed, and to His Torah. "And the spirit of G-d" — this is the spirit of Mashiach — "hovering over the face of the waters" [Genesis 1:2] — this is the essential rectification and hope, for from there one brings from potential into actuality through the great yearning and will, as stated above — which is the aspect of mikveh immersion, as stated above. And this is: "and G-d said: let there be light, and there was light" [Genesis 1:3] — this is right and left [yemina u'smola] — as it is said in the holy Zohar [I:16b]. That is: a distinction becomes recognizable between right and left — which is the essential aspect of bringing from potential into actuality, as is explained there — see there. "And G-d saw the light that it was good, and G-d divided between the light and the darkness" [Genesis 1:4] — and Rashi explained: He saw that it was not worthy for the wicked to use the light of the seven days of creation and He hid it away for the tzadikim in the time to come. And this is: "and G-d divided between the light and the darkness" — darkness is the aspect of obstacles, as stated above — He divided the light from the darkness and hid it away: so that no one merits it except each person in proportion to how many obstacles he breaks. These being the aspect of the darkness. Just as he merits [to break obstacles], so does he merit to draw from it — until he merits it properly in the time to come. For the tzadikim and the worthy ones who cleave to them merit even now to draw from this light — each one according to his level. As is understood from the holy Zohar and as is brought elsewhere — for each person in proportion to how many obstacles he breaks, so does he merit to draw from this light. And through this he will merit it properly in the time to come, as stated above. And this is [the meaning of] the fact that [G-d] counted the days [of creation] — as it is said: "and there was evening and there was morning: one day" [Genesis 1:5]; and similarly: a second day, a third day, etc. For the essential aim is to make an opening and a channel [pesach v'tzinor] to draw the light and the vitality from the upper Yud to the lower Yud [mi'yud dil'ayla l'yud dil'tata], etc. — which is the aspect of: "two are better than one" [Ecclesiastes 4:9]. For when the light is singular [echad] — as it was before the creation — this is not [yet] perfection, for the essential divine intention is that the light should go forth from above to below and multiply and vivify and sustain all created beings, and above all the Jewish person [ha'adam ha'Yisra'eli], who is the ultimate purpose of everything. For the essential perfection is that creation should come forth from potential into actuality — at which point number [mispar] becomes applicable. For as long as everything was in potential, number was not yet applicable. Rather, the essential rectification [tikun] — after [things] have come forth from potential into actuality and have become countable [b'chinas mispar] — is that even afterward the number should not be separated, G-d forbid, from the One. Rather, the actualized [hapo'al] should return to the potential [hakoach], and yet should not be entirely nullified there — so that the world does not revert to chaos and void [tohu vavohu], G-d forbid — rather, it should return and ascend ever higher, and [in doing so] draw the vitality downward: in the aspect of "and the living creatures ran and returned [ratzo vashuv]" [Ezekiel 1:14]. This essential movement [of ratzo vashuv] is accomplished primarily through emunah [faith] — that it should be known, after the creation, that all of creation is from Him, may He be blessed: in the aspect of "and every being shall know that You wrought it [v'yaida kol pa'ul], etc." [from the Rosh Hashana liturgy], as stated above. And therefore He counted all the days — for this is the essential aspect of bringing from potential into actuality, which is the aspect of number, as stated above. And therefore it is written: "and there was evening and there was morning: one day [yom echad]" — and it does not say "first day [yom rishon]" — because the Holy One, blessed be He, was singular [yachid] in His world, etc. — as our Sages of blessed memory expounded [Berayshis Rabbah 3:8; Rashi to Genesis 1:5]. That is, as stated above: the essential rectification is to return all the number to the One — to know that after the number, which is after the creation, after having come forth from potential into actuality, everything is still one, for Hashem is One Who created everything and vivifies everything, as stated above. And this is the essential intention of the counting [sefiras] of the Omer before Shavuos — that the essential rectification is through counting the days of the Omer. For the omer was waved toward Hashem, may He be blessed — as our Sages of blessed memory stated: it was waved upward and downward and to all four directions — for the One to Whom everything belongs [Menachos 62a]. For the omer sweetens the [divine] judgments [mamatik hadinim] and nullifies the obstacles until one returns to the primal root [techillas hashoresh] which is the aspect of the spirit of Mashiach — from which one brings from potential into actuality. And therefore afterward one counts all the days of the Omer — which are seven weeks corresponding to the seven days of creation — to return and to connect all the number, which is the seven days of creation, [linking it back to its root]. For this is the essential aspect of bringing from potential into actuality: to connect everything to its root. Since now we must prepare ourselves for the receiving of the Torah — through which all the rectification of creation returns and comes forth from potential into actuality in the wholeness of rectification — in the aspect of "and the living creatures ran and returned": that after the creation it should be as it was before the creation, and yet creation should still endure. And all of this is accomplished through the power of the true tzadikim [tzadikey emes] who draw the illumination of the Torah upon us in every generation through wondrous ways, as stated above. And this is the aspect of the counting of the children of Israel [in the portion of Bamidbar] which is engaged in before Shavuos — for the portion of Bamidbar is read just before [Shavuos], as our Sages of blessed memory stated: "they counted [manu] and then they rested [atzru]" [Yerushalmi Megillah 3:5 — the portions of counting and then Shavuos, the cessation, follow each other]. For the spirit above [ruach dil'ayla] is exceedingly lofty. And therefore many students are needed who are able to draw the life-spirit [ruach chayyim] mentioned above — the aspect of pi shnayim [double portion] — from their teacher [mi'rabam]. And as our Sages of blessed memory said: "Raise up many students" [Avos 1:1]. And this is the aspect of the excellence of the multitude of the children of Israel — in which Hashem, may He be blessed, and the tzadikim bless them many times — as it is said: "Hashem the G-d of your fathers shall increase you [yosef alaychem]" [Deuteronomy 1:11]; "May Hashem bless those who fear Him, etc." [Psalms 115:13]; and it is written: "May Hashem increase you and your children" [Psalms 115:14] — for the more the worthy children of Israel multiply who cleave to the true tzadik, the more they receive the life-spirit mentioned above — the aspect of pi shnayim mentioned above — for they have greater power to receive it through the multiplication of the holy vessels [ribui hakailim] of each individual. But it is necessary that great love prevail among them — the aspect of ahavas chavayrim [love of companions] — so that the sitra achra [the other side], which takes hold through multiplicity and number, should not overpower. As it is said: "when you take a census of the children of Israel, etc. — so that there shall be no plague [negef] among them" [Exodus 30:12] — as Rashi explained there. And therefore when counting Israel, one must give half-shekel coins: "twenty gerah per shekel" [Exodus 30:13] — twenty gerah being the aspect of the two yuds mentioned above, in the aspect of "ten ten per bowl" [Numbers 7:86] as is brought [in the Lurianic literature]. For charity from a willing heart [tzedakah nidvas lev] is the aspect of drawing the life-spirit from above to below — for [the word] tzadik is named after tzedakah [righteousness/charity] — for through it one draws the opening [pesach] mentioned above from above to below — in the aspect of: "open for me the gates of righteousness [sha'aray tzedek]" [Psalms 118:19] — tzedek precisely — and it is written: "open the gates and let the righteous [goy tzadik] nation enter" [Isaiah 26:2] — tzadik precisely — as stated above. And therefore sometimes a dispute [machlokes] arises among Israelites themselves — one preventing his companion. And these obstacles are greater than all others, as is well known. For among many children of Israel there are differences of opinion [shinuy dai'os], as our Sages of blessed memory said: their minds are not alike one to another. But it is necessary that despite all their differences of opinion they be unified through their true teacher [b'rabam ha'amiti]. And then a great rectification is made through the multitude — in the aspect of: "in the multitude of the people is the glory of the King" [Proverbs 14:28] — and it is written: "when the righteous increase, the people rejoice" [Proverbs 29:2]. For precisely because their opinions differ one from another, and all of them are included in one united mind to be encompassed within the true tzadik who is their teacher — through this they possess many wondrous vessels to receive the great light in the aspect of pi shnayim. But when people of Israel arise and dispute the true tzadik — who in truth even they receive their vitality from him, albeit in great concealment [b'he'elem gadol], in the aspect of malchus b'iskasya [kingship in hiddenness — a Zoharic expression for the concealed influx of vitality from the tzadik even to those who oppose him] — they dispute the very source of their vitality. And not only do they dispute themselves and uproot themselves from the root of their vitality, but they also stand as preventers and adversaries against those who genuinely draw close to him. And this dispute and these obstacles prevent more than the obstacles that come from those who are not of Israel. And this is [the aspect of]: "and what is crooked cannot be counted [v'chesron lo yuchal l'himanot]" [Ecclesiastes 1:15] — this is he whose companions were counted for a matter of a commandment and he was not counted with them [a known Midrashic exposition on Ecclesiastes 1:15] — that is, as stated above. And the rectification is through Eliyahu, who will come to make peace in the world — as our Sages of blessed memory stated [Eduyos 8:7]. For through Eliyahu is the essential drawing of pi shnayim, as stated above — whose essence depends on peace, as stated above. And this is: "and he will turn back the heart of fathers toward their children, and the heart of children toward their fathers" [Malachi 3:24]. Father and son — this is the aspect of rebbe and student, the aspect of spirit above and spirit below [ruach dil'ayla v'ruach dil'tata]. He will return and include father toward children and children toward fathers — so that the spirit above and the spirit below will be included together in the aspect of ratzo vashuv. This is the essential rectification of the aspect of pi shnayim that Eliyahu draws from the spirit of Mashiach, as stated above. And therefore: wherever there are ten, the Shechina rests [Sanhedrin 39a] — and [a group of ten] is called a minyan [quorum]. For this is the essential perfection of the holy quorum: when ten people gather together for a matter of holiness — ten precisely, corresponding to the aspect of the letter yud mentioned above. For then one can draw from the upper Yud to the lower Yud, as stated above — which is the essential rectification of number and counting [tikun hamispar v'haminyan]. And therefore they are called a minyan — for they are the rectification of counting and number. For through them the count is encompassed into the One, in the aspect of ratzo vashuv, as stated above — which is the essential rectification. And this is the aspect of washing the hands [netilas yadayim] before eating. For its rectification is to purify the hands — specifically the hands — through the washing waters [mayim d'netilah]. For the washing waters derive from the aspect of the mikveh waters mentioned above — where the spirit of G-d, which is the spirit of Mashiach, hovers — from which one brings from potential into actuality, as stated above. And from there comes the essential purification from all the impurities that derive from sins, may the Merciful One protect us, as stated above. And therefore the essential [focus of] purification is specifically the hands — for the hands are in the aspect of potential and actuality [koach ufo'al] which are the aspect of right and left, the aspect of: "also My hand founded the earth, etc." [Isaiah 48:13]. And therefore the essential impurity and purity are bound to the hands more than anything else — as our Sages of blessed memory said: hands are always busy [yadayim askaniyos], etc. [Chullin 106a — the reason for the rabbinic enactment of handwashing]. For the essential business [isek] of the hands — which encompasses all the occupations and labors and activities of this world — everything is done through the hands, which are the instruments of action [kley hama'asay] through which every matter is completed and brought from potential into actuality. And therefore upon them depend all the commandments and transgressions — which are the aspects of all the impurities and purities, as stated above. And therefore before eating — which is to sustain the person, to draw the life-spirit from the spirit above to the spirit below, as stated above — one must wash with the waters mentioned above specifically the hands — for the essential totality of all the rectification mentioned above, which is the aspect of bringing from potential into actuality, depends on the hands, as stated above. And therefore one must also wash one's hands in water before prayer. And especially in the morning upon rising from sleep — for the sleep of the night and the darkness, which is the aspect of obstacles that must be broken through the great yearning, etc., as stated above — and afterward upon rising from sleep one must purify oneself from the defilement of the impure spirit [zuhama d'ruach ra'ah] that rests upon the hands more than anywhere else, since through them is the essential rectification of the aspect of bringing from potential into actuality. Therefore one must specifically purify the hands with water, as stated above — and through this one can pray. For through prayer is the essential aspect of bringing from potential into actuality [that comes] through speech [dibbur], as is explained in the Torah-teaching mentioned above [Likutay Moharan I:66], and in the Torah-teaching "Ayt Lanu Bayra" [lit. "We have a well, etc." — a separate Torah-teaching of Rebbe Nachman]. And this is what our Sages of blessed memory stated: anyone who relieves himself, washes his hands, recites the Shema, and prays, etc. — it is as if he immersed [in a mikveh] [Berachos 15a] — for washing the hands is the aspect of mikveh immersion, as stated above. And see in the Torah-teaching mentioned above what is explained there regarding the Sages' teaching: "and you will not come to sin [liday avayrah]" — liday precisely [which contains the word yad = hand] — etc. For the essential aspect of bringing from potential into actuality toward the good, or its opposite, G-d forbid, depends on the hands — through which all of creation came forth from potential into actuality, in the aspect of: "also My hand founded the earth, etc." And therefore the essential purification is in the hands, as stated above. And this is the aspect of the kashering [hechsher] of non-Jewish vessels from the forbidden matter absorbed within them — which must be through fire, as it is said there: "but the gold and the silver, etc. — every matter that comes into the fire, pass through fire, etc." [Numbers 31:22–23]. For it is explained in the Torah-teaching Vayehi Na Pi Shnayim mentioned above [Likutay Moharan I:66] that bringing from potential into actuality is through speech [dibbur], etc. And the perfection of speech [shlaimus haddibbur] is drawn through the downfall of the wicked in this world — as will be in the time to come, etc. And this is accomplished through truth [emes] — through praying and serving Hashem, may He be blessed, in truth, truthfully, solely for the sake of Hashem alone, not for any ulterior motive [peniyah], for livelihood or honor, G-d forbid. Regarding this it is said: once a person depends on others in any respect, his face changes [meshaneh fanav] — his face, which is the truth, takes on many hues, etc. — see there [Likutay Moharan I:66]. And when speech is perfected, one must complete the vowel-points [nekudos] for the letters [osiyos] — and this is accomplished through the yearning [cheshek] that comes from the multiplication of obstacles. For through this one breaks the obstacles, etc. And then one merits to bring from potential into actuality — which is the aspect of drawing pi shnayim mentioned above — namely, drawing the life-spirit anew. Through which one is purified from all impurities, etc., as stated above. And therefore the eating-vessels of non-Jews which one wishes to eat the food of Israel from — through which the life-spirit is drawn — first require kashering through fire: namely, hagalah [purging in boiling water] or libbun [direct-flame purging] — to expel the forbidden matter from them — and afterward immersion in mikveh waters. For through the kashering through fire, one draws the aspect of the downfall of the wicked in this world — through which speech is perfected, as stated above. For the expulsion [pletias ha'issur] of the forbidden matter outward is through fire — this is the aspect of expelling and casting the wicked outward. For the wicked are in the aspect of the forbidden [issur], which is the husk [klipah]. And the essential submission and downfall of the wicked [kafayasan umepelasan] — which is the aspect of expelling the forbidden matter outward — is through fire. For the essential downfall of the wicked in the time to come, on the great and awesome Day of Judgment, will be through fire — as it is said: "for by fire Hashem contends, etc." [Isaiah 66:16]; and it is written: "for behold the day comes burning like a furnace, etc. — for they came from fire and fire shall consume them" [Malachi 3:19 — the same verse counted as 4:1 in some editions] — for they heated themselves with the fire of desires; and not content with that, they also kindled against them the fire of jealousy against true tzadikim and worthy Jews and pursued them with all manner of persecution — therefore their downfall will be through fire, as stated above. And this is the aspect of the kashering of vessels to expel the forbidden matter from them through fire — that is, felling the wicked who are the aspect of the forbidden through fire. And as it is said: "every matter that comes into the fire, pass through fire" [Numbers 31:23] — and as its use, so its purging [k'derech tashmishow kach hag'alaso] — for according to how the forbidden matter [the wicked] became absorbed — through fire [the fire of his desires and his jealousy] — so must one expel it and fell it through fire, as stated above. Thus it emerges that the kashering of vessels through fire is the aspect of the downfall of the wicked — through which speech is perfected, as stated above. And this is: "but the gold and the silver, etc." — and our Sages of blessed memory expounded: one must remove the rust from the metal, etc. [Rashi to Numbers 31:22]. And this alludes to the fact that it is impossible to draw the aspect of the downfall of the wicked — which is the aspect of expelling the forbidden matter outward — except through truth, as explained above. And this is the aspect of removing the rust — for one must first remove from the gold and silver the rust, so that only the gold and silver remain as they are, as Rashi explained there. And this is the meaning of the word "ach" [only/however] — that there should be no rust there: only the metal shall be as it is — end of his wording. This is the aspect of truth — that the matter should remain as it is, and that the rust should not cover it over. For rust corrupts the gold and silver — it covers and conceals it, until one cannot distinguish between gold and copper — which is the aspect of the falsehood that covers the truth until the truth cannot be recognized. Namely: through the multitude of foreign thoughts and ulterior motives, the truth is covered and concealed until one cannot distinguish between truth and falsehood. And therefore the expulsion of the forbidden matter — which is the aspect of the downfall of the wicked — is impossible except through first removing the rust, which is the aspect of the falsehood that covers the truth, so that only the matter as it is should remain — which is the aspect of truth. For truth is one. As is explained elsewhere in the Torah-teaching "Amar Rabbi Akiva" [Likutay Moharan I:51] — see there. For truth can only be stated as one: namely, gold is gold, silver is silver, etc. But falsehood is many — for one can say a falsehood about gold, that it is copper or tin, etc. — see there. And this is the aspect of: "but the gold and the silver and the copper, etc." — these are all the kinds of metals, which are the aspects of all the hues of money. Their root in holiness is very lofty — for they are the aspects of gevanin ila'in [supernal hues/colors] as is understood from his [Rebbe Nachman's] words of blessed memory in several places. But one who falls into the desire for money and honor — and is in the category of being dependent on others mentioned above — is in the aspect of the fall of the supernal hues mentioned above: the aspect of "once a person becomes dependent on others, his face changes to many hues" — which is what falsehood covering some truth [looks like], in which there are many and many hues that derive from the fall of the supernal hues of gold and silver mentioned above. For the essential source of most people's ulterior motives is in the matter of money, as is well known. And therefore this verse alludes to the nullification of falsehood — in the aspect of: "but the gold" — that only the gold should remain as it is — namely, that the supernal hues of gold and silver should remain as they are, and not be changed, G-d forbid, for the ulterior motives and falsehoods of the desire for money — through which one blemishes and falsifies the supernal hues, as stated above. And therefore the non-Jewish eating-vessels that one wishes to eat the food of Israel from — through which the life-spirit mentioned above is drawn, which is the aspect of bringing from potential into actuality — require first kashering through fire and removal of rust, which is the aspect of the downfall of the wicked — through which speech is perfected, as stated above. And afterward immersion in mikveh waters — through which vowel-points are drawn and the life-spirit is brought from potential into actuality — the spirit of purity and holiness that is drawn from the spirit of G-d hovering over the face of the waters — through which comes the essential purification, as stated above. And this is what Moshe Rabbainu requested: "Let Hashem, the G-d of the spirits [Elokai haruachos], appoint a man over the congregation, etc." [Numbers 27:16]. For Hashem, may He be blessed, had informed him that he was compelled to depart [l'histalkek]. Therefore Moshe requested that a student should remain from him who would draw the aspect of pi shnayim — which is the aspect of the totality [kelaliys] of the two spirits mentioned above. And this is: "Let Hashem, the G-d of the spirits [Elokai haruachos]" — haruachos [the spirits] precisely — implying two, the aspect of the two spirits: spirit above and spirit below [ruach dil'ayla v'ruach dil'tata] — which is the aspect of pi shnayim, as stated above. For the essential eternal rectification is through the aspect of pi shnayim mentioned above — namely: that the tzadik in the aspect of Moshe strives with all his power during his lifetime to leave behind students who, after his passing [histalkuso], will draw from him the aspect of pi shnayim mentioned above. Through which everything will be rectified eternally, as stated above. And this is what is said at the time of Korach's dispute — when it intensified greatly against Moshe and Aharon: "and they fell on their faces and said: O G-d, G-d of the spirits [El Elokai haruachos], etc." [Numbers 16:22]. That is: because they saw the immeasurable extent of the obstacles spreading themselves against every individual through the dispute of Korach and his faction — for they introduce into the mind and heart of the majority of the children of Israel much heresy [kefirot], opposition, and many difficulties — until it is very hard to draw close because of the multitude of obstacles. Therefore he invoked in his plea: "G-d of the spirits" — haruachos precisely — the aspect of the two spirits mentioned above. For the essential rectification for this is through the aspect of pi shnayim mentioned above — which is drawn by the few worthy ones who hold fast to the true tzadik in the aspect of Moshe. For "a little is better for the tzadik, etc." [Psalms 37:16]. For through the holy learning of the Torah novellae [chidushay Torah] that are drawn [from the tzadik], one subdues the wicked who dispute, and plants in the heart of those who genuinely desire [the truth] the strength to overpower with genuine yearning proportional to the obstacle — until they break all the obstacles and draw close to the point of truth, as is explained there in the Torah-teaching mentioned above. And therefore he prayed: "O G-d, G-d of the spirits — shall one man sin and You be wrathful against the entire congregation?!" [Numbers 16:22]. At first glance this is difficult — for was it not that many of Israel's congregation became entangled in Korach's dispute — until nearly all of Israel had sided against Moshe, as is understood from the words of our Sages of blessed memory and from Rashi's commentary? But Moshe requested from Hashem, may He be blessed, that He look with mercy — that the essential dispute was instigated by one man, who was Korach, who was jealous of Moshe and Aharon through his evil arrogance and pride, for he wanted to seize all authority over Israel for himself. And all the rest of the people were drawn after him in error, in their innocence [l'fi tumam]. Therefore he requested: "G-d of the spirits, etc. — shall one man sin, etc." — that it was fitting that He have mercy on Israel and not be wrathful against them, but only against the one man who was the essential [instigator of the] dispute. And all the rest of Israel would be saved through the illumination of the aspect mentioned above — the aspect of pi shnayim — that shines through the worthy students. For through this, in the end, all of them drew close to the truth truthfully, as stated above. And therefore Dovid died on Shavuos [Atzeres] [Yerushalmi Chagigah 2:3; Shir HaShirim Rabbah 3:4]. For the essential aspect of drawing the receiving of the Torah on Shavuos — namely: that we should merit to fulfill the Torah, as stated above — is through the aspect of pi shnayim mentioned above, which the tzadikim draw from the spirit of Mashiach, who is Dovid, as stated above. And therefore Dovid, who is Mashiach, died on Shavuos — precisely. For Dovid King of Israel lives and endures [Dovid Melech Yisra'el chai v'kayam] [Rosh Hashana 25a]. For the spirit of Dovid, who is Mashiach, lives and endures forever — for in the end he will come and redeem us with complete redemption, for come he will, he will not tarry. And therefore Dovid died on Shavuos precisely — for through the passing [histalkus] of Dovid, who is Mashiach, on Shavuos, it is possible in every year to draw the aspect of receiving the Torah on Shavuos through the aspect of pi shnayim that is drawn [most powerfully] after the passing of the tzadik, as stated above. And therefore in truth, for this very reason itself: Dovid King of Israel lives and endures — for this is the essential vitality of the tzadik after his passing: that the truth of his Torah is continually drawn. And therefore the tzadikim in their death are called living — as our Sages of blessed memory stated [Berachos 18a]. And this is [Song of Songs 3:1–4]: "On my bed at night I sought the one my soul loves — I sought him and did not find him, etc. — scarcely had I passed by them when I found the one my soul loves." And Rashi explained: near their departure from me, etc. — until I found [Him] Who was with me in the days of Yehoshua [Rashi to Song of Songs 3:4]. That is: precisely after the passing of Moshe, Hashem, may He be blessed, helped them to conquer the Land of Israel — for the tzadikim are greater in their death than in their lifetime [Chullin 7b]. And all this is through the aspect of pi shnayim that is drawn at the time of [the tzadik's] passing most powerfully — through which they complete after his passing what they began during his lifetime, as stated above. And therefore a vessel that is not of that day [ayno ben yomo] does not render [food] forbidden — for the absorbed flavor is impaired once its day has passed [Shulchan Aruch, Yoreh Daya 103]. For the essential strengthening of the wicked — who are the disputants, the preventers — lasts only on their day and in their hour: in the aspect of "the wicked for whom the moment smiles [hashaa mesackes lo]" [Berachos 7b]. For all their success and strengthening is only temporary [l'fi sha'ah]. Therefore when those who are persecuted — those who desire the truth — see that the disputants are overpowering them greatly, they need only to pray to Hashem, may He be blessed, and await the salvation of Hashem — in the aspect of: "be still before Hashem and wait [hitchollel] for Him" [Psalms 37:7] — as our Sages of blessed memory stated: come early and stay late at the house of study for them [i.e., in the face of the wicked], etc. [Berachos 8a — the counsel for those harassed by the wicked]. And as it is said: "be silent unto G-d, my soul, etc." [Psalms 62:2] — for one must trust in Hashem and in His salvation. And even though one sees them overpowering greatly, one must wait and wait until their day comes — as it is said: "the wicked plots, etc. — Hashem laughs at him, for He sees that his day will come" [Psalms 37:12–13]. For the day of the disputant will certainly come — when he will fall with no recovery. For Hashem will not abandon nor forsake the truth on account of the disputant — for "the truth of Hashem endures forever" [Psalms 117:2]. And this is what is said at the time of Korach's dispute: "in the morning Hashem shall make known who is His, etc." [Numbers 16:5] — morning [boker] precisely. For Moshe saw that Korach was gaining strength greatly in his dispute — until nearly all of Israel had been enticed after him — to the point that it seemed to the faint-hearted among those of Israel who had inclined toward Moshe, that it was impossible to stand against him. Therefore Moshe said: "in the morning Hashem shall make known, etc." For each and every day the truth overpowers the falsehood — for Hashem, may He be blessed, renews in His goodness each day, always, the work of creation [ma'asay Berayshis]. For each day He, may He be blessed, opens the doors of the gates of the east and cleaves the windows of the firmament and illuminates the entire world, etc. And the essential light of all lights is truth — which is Hashem, may He be blessed, Himself, Who is the light of all lights — as it is said: "Hashem is my light and my salvation, etc." [Psalms 27:1]. And as it is said in the Torah-teaching "Tzohar Ta'aseh Lateva" [Likutay Moharan I:112]. And this is the aspect of the essential [daily] siftings [kol habairurim] that are accomplished each and every day, as is brought in the writings of the Arizal of blessed memory. For the essential [meaning of] all the siftings [bairurim] — namely, the sifting of the good from the evil — is the sifting of truth from falsehood. For truth is the essence of the good, and falsehood is the evil and the impurity, as is explained in the Torah-teaching "Amar Rabbi Akiva" [Likutay Moharan I:51]. And therefore each and every day in which new siftings are made — in which the good is sifted from the evil — truth is sifted from falsehood. For this is the essential sifting, as stated above. And from there comes the essential shining of the light of the sun and the moon each and every day. And therefore the Shema was fixed within the blessing of the luminaries [birkas hameoros] — for the essential foundation of truth is the Shema: which is the faith in the unity [emunah hayichud] and the acceptance of the yoke of the Kingdom of Heaven and the yoke of the commandments. And therefore one says afterward: "true and faithful [emes ve'emunah]," "true and certain [emes v'yatziv], etc." — and the word emes [truth] is repeated many times. For this is the essential truth — and from there comes the essential light of the luminaries that shines forth each day. This derives from the siftings accomplished each and every day — whose essence is the sifting of truth from falsehood, as stated above. And therefore each and every day in the morning, at the shining of the light, the downfall of the wicked is drawn. For the essential downfall of the wicked is through the illumination of truth, as stated above. And this is: "each morning I shall cut off all the wicked of the land [labkairim atzamis kol rish'ay aretz], etc." [Psalms 101:8]. And this is: "Hashem, in the morning You will hear my voice; in the morning I shall set forth to You and watch [atzapeh], etc." [Psalms 5:4] — which was said regarding the downfall of the wicked. And as Rashi explained there: in the morning I call to You regarding them, for it is the time of justice upon the wicked — as it is said: "each morning I shall cut off all the wicked of the land, etc. — be their arm for the mornings [heye zero'am labkairim] — for morning by morning it passes" [Psalms 101:8; Isaiah 33:2; Isaiah 28:19]. And although one sees that many days pass and they still have no complete downfall — even so we believe that spiritually, each day, a downfall is drawn upon them from heaven in accordance with the sifting of truth of that day. And their day will certainly come when they fall openly [b'itgalya]. As we have seen many miracles and wonders that Hashem, may He be blessed, performed for Israel — and all the miracles consisted only in Hashem, may He be blessed, arranging wondrously to preserve Israel in their time of greatest distress — until the moment of the wicked's success passed and their day of downfall arrived. As it is said: "yet today he will halt at Nob, waving his hand at the Mount of the Daughter of Zion, etc." [Isaiah 10:32] — as our Sages of blessed memory related: his astrologers told him that on that day he would conquer Jerusalem. So he came to Jerusalem on that day, looked at the city and mockingly waved his hand, etc., and said there was no need to trouble to conquer it on that very day [davka] — he thought he would spend the night and in the morning each soldier would throw a stone [to take it], as our Sages of blessed memory related [Sanhedrin 95a]. And all this was from Hashem — Who confounded his intention. For in truth he had power only on that day. And the very moment that day passed and the next day arrived, Hashem renewed the work of creation in His goodness and revealed the truth in a wondrous miracle — until he [Sancheriv] suffered a tremendous downfall the instant that day passed. For the very moment the second night began — which belongs to the following day — the sifting of truth of that coming day began to glimmer. Through which came his enormous downfall. "So may all Your enemies perish, Hashem" [Judges 5:31]. For the essential downfall of the wicked is through the revelation of the truth — which is the essential sifting that is made each day, as stated above. And similarly Haman the wicked, may his name be blotted out — he thought he had already conquered Mordechai, since he saw his own greatness so immense. So he took counsel with his wicked wife and friends to build a tall tree, etc. And in the morning he said to the king: let them hang Mordechai upon it, etc. And the brute did not know that in the morning would come his downfall so complete — until that very same day they hung him on the tree he had prepared for Mordechai. And all this is according to the above — for each day the world is entirely renewed in the aspect of: "in His goodness He renews each day, always, the work of creation." And the essential renewal of the work of creation each day is the sifting of truth from falsehood — which is sifted each and every day even in the bitterness of the bitter exile, even in the extreme bitterness of the troubles and persecutions that befall the worthy and the persecuted, as stated above. And according to the sifting of truth, so is the downfall of the wicked drawn — until their day comes, as stated above. Through which came the downfall of Haman, and of Sancheriv, and of all the wicked, as stated above. And this is the aspect of: "in the morning Hashem shall make known who is His, etc." — said at the time of Korach's dispute — morning precisely, as stated above. And this is the aspect of vessels with absorbed forbidden matter whose day has passed — they no longer have the power to render [food] forbidden, for their flavor is impaired. For the forbidden matter — which is the aspect of wickedness — for whose sake vessels require purging in fire to burn away the evil — has power only on its day. But once its day has passed, its flavor is impaired and nullified — and it no longer has the power to render forbidden and corrupt that which is permitted [hetter]. For the forbidden and the evil have power only on their day, as stated above. And once their day has passed, they are already impaired and nullified. And this is [Numbers 16:32]: "and the earth opened its mouth, etc." For Korach disputed Moshe and wished to prevent all of Israel from [receiving] the Torah and the commandments. And had his evil opinion been realized, G-d forbid, he would have returned the entire world to chaos and void — for the essential sustaining of the world is through the Torah and commandments that Moshe gave us. For through them all of creation is brought from potential into actuality, as stated above. And the essential aspect of bringing from potential into actuality is through the aspect of an opening [pesach] — as is explained there in the Torah-teaching mentioned above. For the essential drawing of vitality from the spirit above to the spirit below is through an opening [pesach] — for the essential [aim] is to make and rectify an opening, so that it will be possible to enter there and draw the light from there in a graduated and measured manner. For the supernal light desires to bestow always — only it is impossible to receive the flow of its vitality because of the excess of light. Therefore one must make vessels — namely, contractions [tzimtzumim] — so that the light may be drawn in a graduated and measured manner in order that we can receive it. But when making a contraction, one must do so with wondrous wisdom in such a way that the light does not become entirely concealed through the multiplicity of contractions — rather, through the contractions, houses and chambers and vessels and channels should be made through which the light is drawn in a graduated manner. That is: the light should be contracted through them, but an opening should remain through which the light and vitality are drawn in a graduated and measured manner. And therefore the essential aspect of bringing from potential into actuality is through the aspect of an opening — as is explained there in the Torah-teaching mentioned above. For it is impossible to draw the vitality from the spirit above to the spirit below except through the aspect of an opening — in order to receive the vitality in a graduated and measured manner, in the aspect of ratzo vashuv. And this applies at each and every level [b'chol darga v'darga] — for even when one merits some level, namely, when one merits to rectify some opening to draw vitality from the spirit above from some level — one still needs to make openings at even higher levels. For when one needs to ascend to a yet higher level and to draw vitality from the spirit above from a yet higher level, one must make an opening there — through which one brings from potential into actuality from a higher level. And so every time one must ascend from level to level, higher and higher without end. For it is known that a person must ascend from level to level — namely: that each time he should receive light and vitality from the spirit above from an ever higher dimension. Which is the aspect of bringing from potential into actuality mentioned above — and its essence depends upon the rectification of the opening, as stated above. And this is what one prays: "open for me the gates of righteousness [pitchu li sha'aray tzedek], etc." [Psalms 118:19] — for the essential [aim] is to open the opening, as mentioned above. And the verse answers him: "this is the gate of Hashem — the righteous [tzadikim] shall enter through it" [Psalms 118:20] — for the essential rectification of the gates and openings is through the tzadikim who have already attained the most exalted levels — who draw the aspect of pi shnayim — which is the aspect of bringing from potential into actuality. Through them comes the essential rectification of all the openings and gates, as stated above. And this is what he first prayed: "I shall not die but live, etc." [Psalms 118:17] — for sometimes when the spirit above descends and one is unable to make an opening to receive the light from it, one is compelled to die and depart through this — for from there comes the essential death and passing, as stated above. Therefore he prayed: "I shall not die but live — and I shall declare, etc." [Psalms 118:17] — that the spirit above should not descend for the sake of departure and death, but rather he should merit life: namely, he should merit to draw the additional light from the spirit above — which is the aspect of bringing from potential into actuality, as stated above. And this is impossible except through the breaking of many obstacles, as stated above. And this is: "Yah has chastened me severely, but He has not given me over to death" [Psalms 118:18] — namely, Hashem helped me: I had tremendous sufferings and obstacles — and in His great mercy He was my help to break them through yearning and longing — and through this: "He has not given me over to death" — for I merited to bring from potential into actuality through the sufferings and obstacles that were [sent] for the sake of the yearning, as stated above. And this is: "open for me the gates of righteousness" — he prays that even now the gates of holiness be opened for him, so that he should again merit to draw new vitality from the spirit above from a yet higher level each time. For all of this depends essentially on the rectification of the openings and gates, as stated above. And this is: "open the gates and let the righteous nation enter, etc." [Isaiah 26:2] — for the essential [matter] is the rectification of the opening and gate at every level, as stated above. And Korach, who disputed Moshe and wished to prevent all of Israel from drawing close to Moshe — who is the true tzadik, through whom comes the essential rectification of the holy openings, through which one brings from potential into actuality, as stated above — therefore his punishment was through this very thing that Moshe decreed: "if as the death of every man, etc. — but if Hashem creates a creation and the earth opens its mouth, etc." [Numbers 16:29–30]. For in this Moshe showed the immensity of the greatness of his power — that he has the power to bring an entirely new creation from potential into actuality. This [is done] through the making of openings and gates: to draw the vitality from above from the height of all levels to the end of all levels — until an opening be made in physical matter in the physical depths of this earth — which is the ultimate physicality, from which come all the world's obstacles. For the essential obstacles of a person derive from the fact that he is clothed in such a physical body, in such a physical earth. And this is the essential trial of a person. And as explained earlier [§18] regarding why the essential mikveh [must be] upon the earth — see there. And the essential power of the tzadik is that he can make openings in the supernal levels — until he is able to draw the light and vitality, namely, the revelation of His divinity, may He be blessed, even into this physical world at the uttermost lower levels — until it is fulfilled: "and every being shall know that You wrought it, etc." [from the Rosh Hashana liturgy]. As has already been explained many times — that the essential greatness of the tzadik during his lifetime and after his passing is that the higher he ascends to a greater level, the more he draws and illumines the light to the lower and more physical levels. And this Moshe Rabbainu then demonstrated through the immensity of his wondrous power — for Korach and his faction had fallen so far that they came to heresies, as our Sages of blessed memory stated: Korach was a heretic [Korach min hayah] [cited in Bamidbar Rabbah and Tanchuma — he denied the divine origin of the commandments, as our Sages of blessed memory stated]. Until they declared that all faces are equal — as it is said: "for the entire congregation, all of them are holy, etc." [Numbers 16:3]. And they did not believe in the greatness of the tzadik who is able to draw His vitality and the revelation of His divinity from an ever higher level each time — until he can raise up all those who have fallen, even the most physical. Therefore Moshe demonstrated that he has the power to show to the eye of all that he is able to bring from potential into actuality a genuinely new creation — until an opening is made in the physical earth literally. And so it was fulfilled immediately — as it is said: "and it came to pass, as he finished speaking, etc. — and the ground was rent asunder, etc. — and the earth opened its mouth, etc." [Numbers 16:31–32] — for an opening was made in the physical earth literally. And through this the wicked and preventers and disputants received their punishment and were swallowed immediately. And all of Israel saw through this itself the immensity of Moshe's power — that he has the power to make an opening from the height of all levels to the end of all levels — which is the aspect of bringing from potential into actuality, as stated above. For the essential death derives from the sin of the first man [chet Adam HaRishon]. For had man not sinned, he would have been able to ascend to the height of the supernal levels and make openings there — until the supreme vitality from there would be received while still in his body — and he would have reached his perfection during his lifetime. But because of his sin, death was decreed — for even if one is a great tzadik, he cannot reach the ultimate supernal purpose except through death: for the soul must necessarily be separated from the body — and then it will return to the dust and be refined there until the Resurrection [techiyah]. And then, according to his deeds and his refinement, he will merit that the openings and gates of holiness be opened for him — and through this the illumination of the opening will be drawn to the place of his grave — until his grave will be opened and he will rise in the Resurrection. For the essential Resurrection of the Dead is through the rectification of the opening — in the aspect of [Ezekiel 37:13]: "when I open your graves, etc. — I will put My spirit into you and you shall live, etc." And Korach, who disputed Moshe, denied and blemished all of this. Therefore Moshe showed him that he is able to make the opening in the midst of the earth immediately — through which the wicked and disputants would receive their punishment and fall. And the worthy ones would see through this the greatness of Hashem and the greatness of the tzadikim who are able to make openings and reveal the truth even in the physical matter of this earth — until all would see the truth, as stated above. And therefore the essential origin of Korach's dispute was from the portion of Tzitzis — as our Sages of blessed memory stated [Bamidbar Rabbah 18:3; Tanchuma Korach 2]. For Tzitzis is the aspect of drawing the life-spirit from above to below, in the aspect of: "come from the four winds [may'arba ruchos], come, O spirit [haruach]" [Ezekiel 37:9]. And this is the aspect of techeles [the blue thread]. For the essential drawing of the life-spirit from above to below each time is essentially through the aspect of techeles — as our master, teacher, and Rebbe of blessed memory said in another place in the Torah-teaching "Lashemesh Sam Ohel Bahem" [Likutay Moharan I:49], in the name of the Zohar: that techeles is in the aspect of: "it consumes everything and destroys everything" [d'achlai kula v'shatzi kula] — "and you who cleave to Hashem your G-d are all alive, etc." [Deuteronomy 4:4]. That is: the nations of the world and all those distant from the true tzadikim are unable to receive the light from above from Hashem, may He be blessed. For it burns and consumes everything — in the aspect of: "for Hashem your G-d is a consuming fire [esh ochela]" [Deuteronomy 4:24] — it consumes everything and destroys everything. But Israel who cleave to the true tzadikim — of them it is said: "and you who cleave to Hashem your G-d are all alive today" — for on the contrary, they receive vitality from there. For the tzadikim draw the vitality upon them in a graduated and measured manner through openings and gates of holiness — so that the supernal light which is a consuming fire does not consume them — but on the contrary, they receive new vitality each time from there. And all of this is the aspect of techeles, the aspect of Tzitzis, as stated above. And therefore Korach, who disputed all of this as stated above, thereby blemished the techeles, as stated above. And therefore he asked: if one thread of techeles exempts a garment [from Tzitzis], should not a garment entirely of techeles exempt itself?! [Bamidbar Rabbah 18:3]. That is: he denied and blemished the aspect of the gates and openings mentioned above — which are the aspect of vessels and channels through which it is impossible to receive the light except through openings and channels. And therefore specifically through the threads of the Tzitzis, one draws the light in a graduated and measured manner. But a garment entirely of techeles cannot channel the light through it — for it is in the aspect of excess of light [ribui ha'or] — until one rectifies it specifically through the Tzitzis threads, through which one makes fine and wondrous openings and channels to receive the light in a graduated and measured manner, as stated above. And this itself is what he asked: a house full of books — is it obligated in a mezuza, etc.? [Bamidbar Rabbah 18:3]. For he said a house full of books is exempt from a mezuza — all the more so from one mezuza that exempts the entire house. And in this too he denied the above — for he denied the drawing of the light from above to below — which in truth is impossible to draw except specifically through the rectification of openings [tikun hapetachim]. For this is the aspect of a mezuza that is specifically at the opening — for the essential [matter] is the rectification of the opening, as stated above. But a house full of books — the opening has still not been rectified. On the contrary — through the excess of light, it is impossible to receive [it], as stated above. And similarly: a bright patch the size of a split-bean [baheres k'gris], etc. [Bamidbar Rabbah 18:3 — Korach's third question about leprosy]. For the laws of impurity are also according to the above — for even in impurity there are openings, as our Sages of blessed memory said: one who comes to become impure, openings are opened for him [Shabbos 104a] — he has many openings. For "G-d made one corresponding to the other" [Ecclesiastes 7:14], etc. And therefore a bright patch the size of a split-bean is impure — for then the spirit of impurity is drawn through the openings of impurity. But if it spread over his entire body, it is pure [Negaim 8:3] — for since the opening [pesach] is nullified, it has no power to defile. Just as non-Jews have no power to defile through skin afflictions [nega'im] — for the laws of impurity and purity are wonders of the Perfect of Knowledge [niflaos temim dai'os], and nega'im have power to defile only specifically Israel — who are held in holiness. When skin affliction breaks out upon them, they defile. But non-Jews, who are entirely impure, do not defile. Similarly, it spread over his entire body, it is pure — for the essential purity and impurity is drawn upon a person according to the rectification or blemishing of the openings and channels, as is understood from the Torah-teaching mentioned above. In that which it stated: all the commandments and transgressions depend on this, in the aspect of the opening mentioned above — which is the aspect of: "You open Your hands, etc." [Psalms 145:16] — in holiness. And the opposite is said of the dead, etc.: "like the slain, etc. — and they are cut off from Your hand, etc." [Psalms 88:6] — who blemished the aspect of the opening mentioned above, the aspect of the opening of the hands [hispatchus hayadayim], etc. — see there. And Korach denied all of this — for this is the essential [substance] of his dispute: that he denied Moshe who is the true tzadik who has the power to bring from potential into actuality through the aspect of the opening mentioned above. Therefore his punishment was through: "and the earth opened its mouth, etc." — as stated above. And through this very thing the truth was revealed, as stated above. Chazak chazak v'nischazek — Be strong, be strong, and may we be strengthened! Here is completed Halacha 4 of Hechsher Kailim, Yoreh Daya 1, of Likutay Halachos. Theme: This halacha is a profound mystical treatise anchored in Likutay Moharan I:66 — the central concept of bringing things from potential into actuality (mekoyach el hapo'al). The Rav Nasan applies this principle across multiple domains simultaneously: the purpose of creation, the rectification of sin, the Omer and Shavuos, immersion in a mikveh, and the preparation of vessels. The Central Thread — Pi Shnayim (Double Portion): Note from translator: The phrase chayehu in §10 ("revive it") and the related Targum / Tree of Knowledge material in §9 contain layers of allusion to Kabbalistic texts that a fuller commentary would expand upon. Readers are encouraged to study the original Likutay Moharan I:66 and I:19 alongside this halacha. Theme: This installment deepens the exploration of pi shnayim, vessels, will, and obstacles — weaving together the laws of tevilas kailim (immersion of vessels), the role of the Kohen, the blemish of the bris, the secret of the mikveh's dependence on the ground, and a magnificent Midrash about Moshe and the Satan at Matan Torah. Note from translator: In §24 the Midrash source is cited by Rashi to Job 28:14–22. The phrase "ikara d'yitzra bisha" (§15, regarding the essential root of the evil inclination) is left in Aramaic in the original, reflecting the Rebbe's use of Aramaic idiom when citing Kabbalistic sources. The nine chambers reference in §18 alludes to a teaching in Likutay Moharan that requires separate study; the precise cross-reference should be confirmed with a Breslov scholar. Theme: This final installment draws all the threads of the teaching together into a grand unified vision: the night of Shavuos, the omer-count, Eliyahu and the bris, Yom Kippur and the Kohen Gadol, Rosh Hashana, the Kohen Gadol's prayer, Pinchas/Eliyahu, and the opening verses of Berayshis — all shown to be expressions of a single principle: breaking obstacles through will, bringing from potential into actuality, and drawing the double-portion spirit (pi shnayim) of Mashiach. Note from translator: §32 contains a reference to the gematria of חת"ך = two times ruach (= 2 × 214 = 428; ח=8, ת=400, כ=20 = 428); this derives from the final letters of פּוֹתֵחַ אֶת יָדֶיךָ as explained at length in Likutay Moharan I:66. §33 references Tzemach Tzadik — a Breslov compilation; the Arizal source on Nadav, Avihu, and Pinchas is primarily in Sha'ar HaGilgulim, Introduction 32. §36's editorial note "shayach l'ayl" (belongs above) appears in the original text, indicating it may have been a marginal addition incorporated into the body. Theme: The final installment weaves together counting and number, the census of Israel, handwashing, the fire-kashering of vessels, Moshe's final prayer, Dovid's yahrzeit, the dispute of Korach — and concludes with a magnificent exposition on the concept of pesach (opening/channel) as the essential mechanism of all spiritual drawing, all holiness, all life, and all death. Tzitzis, mezuza, skin afflictions, and the opening of the earth to swallow Korach are all revealed as aspects of this single principle. Note from translator: §48 contains an extended excursus on daily siftings (bairurim) and the miracle of Sancheriv's downfall, citing Sanhedrin 95a, which belongs to a sub-theme of truth-revelation as the mechanism of the wicked's downfall — connecting the halachic rule of ayno ben yomo to a cosmic principle. §49 is among the longest and most philosophically dense sections in the entire halacha — comparable in depth to the great pesach-passage of Likutay Moharan I:66 itself. The term baheres k'gris (§51) refers to the Mishnah in Nega'im 8:3; the Zoharic phrase d'achlai kula v'shatzi kula (§51) is cited in the name of our master in Likutay Moharan I:49. The colophon chazak chazak v'nischazek is traditional at the conclusion of a book of the Torah; its appearance here marks the completion of Hechsher Kailim 4 and of the entire halacha.