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Masa umatan b'emunah [business conducted with faithfulness] is very great — as the Sages said (Shabbos 31): they ask a person "Did you conduct your business with emunah?" (as Rabbainu z"l explains in several places). All business, dealings, and crafts are included in the 39 m'lachos — and the 39 m'lachos are derived from the Mishkan (miMishkan gam'rinan). Therefore one must conduct business with complete emunah → so all business and crafts become the aspect of m'leches HaMishkan (LM I:11; LM II:4). 11

According to the discourse "Tik'u" (Sound the Shofar) — Likutay Tinyana (Second Part), discourse 4, section 3 — which is a discourse of admonition — as cited above in Hilchos Maachalai Akum (the Laws of Food of a Non-Jew), Halacha 2. See there what our Rebbe, of blessed memory, said: that the essential nature of prayer is mercy (rachamim) and supplication, and the essential mercy depends on da'as (spiritual awareness and intimate knowledge of G-d) etc. And sometimes, when the sitra achra (the Other Side — the forces of impurity) suckles from the quality of mercy (rachmanus) — then the mercy and the da'as are blemished, and cruelty comes into being, and thereby the desire for sexual immorality (ta'avas niyuf) is strengthened, G-d forbid — and then the prayer is in the aspect of judgment (din) — and then one needs a person of great power (ba'al ko'ach gadol) who will pray a prayer in the aspect of judgment, as Pinchas did at the time of the incident of Zimri — as it is said: "And Pinchas stood and prayed" etc. And through the prayer of the person of power, which is in the aspect of judgment — through this the sitra achra (Other Side) vomits up all that it swallowed from the holiness. For this prayer stands against it at its throat, at its place of swallowing etc. — see there all this well. And through this one merits the aspects explained there, until one merits the aspect of "the voice — the voice of Yaakov", which subdues the heel of Esav — in the aspect of "and his hand holds the heel of Esav" etc. — see there and study carefully.

And this is the matter of mesiras nefesh (self-sacrifice, literally: the surrendering of one's soul) for kiddush Hashem (the sanctification of G-d's Name) — that it is forbidden to surrender one's soul to actual killing for every transgression in the Torah, except for the three mentioned above. For the entire Torah in its entirety is in the aspect of mercy and life — as it is said: "for it is your life and the length of your days", and as it is said: "it is a tree of life to those who hold fast to it" etc. And the essential purpose for which the Torah was given is in order to merit life and to remove the sitra d'mosa (the side of death) — to rectify the sin of Adam the First, who ate from the Tree of Knowledge, through which he brought death to the world — for the Torah is in the aspect of life, as above. And therefore the entire Torah in its entirety is set aside for the sake of life — for the Torah was given for life and not for death, as it is said: "and he shall live by them" — and not that one should die through them. For the essential purpose for which the Torah was given is for life — and to remove and subdue the sitra d'mosa (side of death), as above.

To explain briefly how one merits this — that even simple people unfamiliar with hidden matters can achieve it: conduct business with emunah (let one's yes be yes and one's no be no). In every action, step, and word during business → intend that the profit be for tzedakah (LM I:29). The essential tzedakah = giving to truly worthy poor people engaged in Torah and tefillah in truth. The essential thing: merit giving to true tzadikim and those connected to them (who encompass many neshamos of Yisrael) → through this one joins and connects to the holy kibbutz of many neshamos = the essential sustenance of the Mishkan and BHM (= BHK and BHM sustained by the neshamos gathering there for Torah and tefillah). The essential sh'laimus of a person = becoming a shachain tov [good neighbor] to the holy kibbutz = the essential building of the Mishkan (= BHK and BHM). The essential connection to them = through money and tzedakah — becoming tomchay Oraysa [supporters of Torah]. As we see: people strive most to support the heads of yeshivos, their rabbis, students, and worthy fellows studying there. Through the money of tzedakah supporting them → one is included within them. "S'mach Z'vulun b'tzaisecha v'Yissachar b'ohalecha" (Yalkut Shimoni 129). 12

And this is the aspect of prayer — in the aspect of mercy — which is the aspect of da'as (awareness of G-d). For the essential mercy depends on da'as, as above. For prayer is the aspect of mesiras nefesh (self-surrender) — as it is said: "to You, Hashem, I lift up my soul" — for one must pray with mesiras nefesh (total self-surrender), as is cited in the books. And similarly all the mitzvos (commandments) must be performed with mesiras nefesh. And the mesiras nefesh of each and every mitzvah — this is the aspect of prayer, which is the aspect of devaikus (attachment and cleaving to G-d), the aspect of mesiras nefesh, the aspect of "to You, Hashem, I lift up my soul", as above.

Even in the business itself → intend that through dealing with one's fellow → they connect together → each drawing the other to become good sh'chainim to the holy kibbutz engaged in Torah and tefillah in truth. Beyond this, all is hevel: "Mah yisron l'adam b'chol amalo sheyaamal tachas haShemesh" (Koheles 1) — Rashi: aside from Torah (called shemesh) there is no profit. All business and crafts included in the 39 m'lachos = for clarifying holy nitzotzos. The essential birur = remembering Hashem during business: "V'zacharta es Hashem Elokecha ki Hu hanosain l'cha ko'ach la'asos chayil" (D'varim 8). Therefore one must do business with fellow Jews specifically: "Ki simk'ru mimkar la'amisecha... miyad amisecha tikneh" (Vayikra 25). 13

But the prayer — which is the aspect of mesiras nefesh — and similarly the mesiras nefesh of each and every mitzvah — must be in the aspect of "and the living creatures ran and returned" (ratzo va'shov — the soul rushing toward G-d and then returning to the body) — which is the aspect of mercy and da'as, the aspect of life and chesed (lovingkindness) — in order to remain alive and not to die, G-d forbid, which is the aspect of judgment. For ratzo (the forward rush of the soul) — this is Nuriel. And shov (the return) — this is Metatron, Sar HaPanim (the heavenly Prince of the Inner Presence). Nuriel — this is the aspect of judgment, the aspect of a blazing fire (nur dalik, "a burning light"). Metatron, Sar HaPanim — the initial letters spell Moshe — this is the aspect of mercy and da'as, as cited in the words of our Rebbe, of blessed memory, elsewhere, Siman (discourse) 13.

Therefore one should strive when traveling or doing business at home to associate with kosher, worthy people — regularly speaking with them in divray Torah and yiras Shamayim → each reminding the other daily of the ultimate purpose. As the holy Zohar says: it is forbidden to travel without a companion to engage in divray Torah. Even if one cannot find such companions during business → at minimum guard one's machshavah — not forgetting Hashem during business → always yearning with strong ratzon to draw oneself and one's associates to Hashem and His Torah. This is Hashem's entire intent in arranging business and crafts in the world — all for birur. Through business people connect with each other → eventually the truth in every Jewish heart prevails → each draws his fellow → all return to Hashem and His Torah → joining the holy kibbutz with ever more sh'chainim = the building of the Mishkan. One who does business with this kavvanah = truly engaged in m'leches HaMishkan. 14

It is thus found that the essential mercy is in the aspect of ratzo va'shov (running and returning) — that is, that one returns from his devaikus (attachment) and from his mesiras nefesh (self-surrender) to Hashem, back to the body. This is the aspect of shov (returning), which is the aspect of mercy, as above. For mercy and da'as are the aspect of life — as it is said: "life and chesed (lovingkindness)" etc. And as it is said: "wisdom gives life" etc. For the essential mercy is when the quality of mercy is drawn into the aspect of judgment, to sweeten all the judgments — this is the essential aspect of mercy and da'as. And this is the aspect of life — that is, the union of the soul and the body. For the soul is da'as and mercy, and the body is in the aspect of judgment and foolishness (kiseelus). And when the soul unites with the body — which is the aspect of life — then the soul gives life to the body: that is, the soul, which is da'as and mercy, sweetens the body, which is in the aspect of judgment. And then the body too has vitality — through the mercy — which is the soul united within it — for it sweetens the body as well and transforms it to mercy. And this is the essential life, as above. But when the soul departs, G-d forbid — then the body remains in the aspect of judgment, which is the aspect of death.

"Vayak'hail Moshe es kol Adas B'nai Yisrael... Aileh had'varim asher tzivah Hashem la'asos osam" (Sh'mos 35) — then he commanded regarding m'leches HaMishkan. The Sages derived the 39 m'lachos from this pasuk (Shabbos 70). He prefaced "Vayak'hail Moshe" — because the essential building of the Mishkan = for the k'hillah, kibbutz, and gathering → that all Yisrael assemble there → the house of tefillah grows immensely. Therefore he hinted the 39 m'lachos in "Aileh had'varim" (included in the Mishkan) → instructing Yisrael that all 39 m'lachos (= all business and dealings) should be in the aspect of m'leches HaMishkan. The essential tikkun (that business become m'leches HaMishkan) = through "Vayak'hail Moshe" — the true tzadik (= Moshe) gathering and assembling all neshamos of Yisrael = the essential building of the Mishkan. Each person must direct his da'as during business → meriting through it to gather and join them — through the tzedakah he gives them. 15

And this is the aspect of what is stated in the Zohar (the central work of Jewish mysticism) mentioned above: ratzo (the forward rush) — this is Nuriel, that is, judgment. And shov (the return) — this is Metatron, that is, mercy, as above. For when one is in the aspect of ratzo — surrendering his soul to Hashem — then he is in the aspect of judgment. For when the soul ascends to Hashem, the body remains in the aspect of judgment and death, as above. But when one is in the aspect of shov (return) — this is the aspect of mercy. For when the soul returns to the body, then mercy and life are drawn, to sweeten the judgment which is the aspect of the body (sitra d'gufa). And this is the essential mercy — when mercy is drawn to sweeten the judgment, as above. And therefore we need all our service and our mesiras nefesh to Hashem to be in the aspect of "and the living creatures ran and returned" — that is, to lift the soul to Hashem, to draw from there mercy and life. And afterward to return to the body — in order to give life to the body and sweeten it, as above. For this is the essential mercy and life — to draw life from the source of life to the lower worlds, which are in the aspect of the body. For Hashem, may He be blessed, desires our service — as it is said: "and You desire praise from those formed of earthly clods, from those cut of clay" etc. And He does not desire the annulment of the world, G-d forbid. And when prayer and the mesiras nefesh of all the mitzvos (commandments) is in this aspect — in the aspect of ratzo va'shov (running and returning) — this is the aspect of prayer in the aspect of mercy and da'as, which is the aspect of life, as above. And therefore we are commanded: for every transgression in the Torah, one should transgress rather than be killed. For the Torah is set aside before life — as it is said: "and he shall live by them" — and not that one should die through them. For the essential purpose for which the Torah was given is for life — in order that through the Torah and the mitzvos, life and da'as should be drawn into the body, which is in the aspect of judgment, to sweeten all the judgments etc., as above. But for three transgressions — which are sexual immorality (giluy arayos), idolatry (avodah zarah), and murder (sh'fichus damim) — one must be killed rather than transgress. For all these three transgressions are in the aspect of the desire for sexual immorality (ta'avas niyuf) — a blemish of prayer. And as is cited in the Tikunay Zohar (the Rectifications of the Zohar): that these three transgressions are in the aspect of the liver (kayvad), the gall (marah), and the spleen (techol) — and they are all subsumed within the desire for sexual immorality — as is explained there in the Tikunay Zohar explicitly — see there — and similarly it is explained in several places. For idolatry and sexual immorality are one aspect — in the aspect of "and another's secret do not reveal." And: "one who reveals matters of sexual immorality — he too is revealed among those that are revealed — those that are other gods" — and as our Rebbe, of blessed memory, said, Siman 36. And similarly murder is also a blemish of sexual immorality — for one who blemishes the holy Covenant of circumcision is as one who sheds blood. As our Sages, of blessed memory, said: whoever wastes seed in vain is as one who sheds blood. And similarly one who does not engage in the commandment of procreation (p'riyah u'r'viyah) — which is also in the aspect of a blemish of the Covenant — he too is as one who sheds blood, as our Sages, of blessed memory, said. It is thus found that a blemish of the Covenant is in the aspect of the three transgressions mentioned above — which are in the aspect of the liver, the gall, and the spleen — which are in the aspect of the prosecuting accusations (kitrugin) against the three prayers — which are in the aspect of the brain, the heart, and the lung — as is cited in the Tikunay Zohar. For the three prayers correspond to the three brains — three types of mercy. And the three transgressions mentioned above are in the aspect of the blemish of sexual immorality — which is the aspect of the blemish of the three brains, the blemish of the three types of mercy — which is the blemish of the three prayers, as above. And therefore, corresponding to these three transgressions, G-d forbid, one must actually surrender one's soul to die for kiddush Hashem (the sanctification of G-d's Name). For when the desire for sexual immorality is present, G-d forbid — and then the prayer is in the aspect of judgment etc. — then one needs a person of power who will pray a prayer in the aspect of judgment, and this prayer stands against the Other Side at its throat etc., as above. And this is the aspect of mesiras nefesh (self-sacrifice) to actual death for the three transgressions mentioned above. For when these three transgressions are strengthened, G-d forbid — which are in the aspect of the blemish of sexual immorality, as above — then one needs specifically to pray a prayer in the aspect of judgment, and for this one needs a person of great power, as above. And this is the aspect of mesiras nefesh to actual death — which is the aspect of prayer in the aspect of judgment — which is the aspect of ratzo (rushing forward) alone without shov (return). For when one actually surrenders one's soul to death — which is the aspect of ratzo alone — then it is the aspect of judgment. For when the soul ascends on high, the body remains dead in the aspect of judgment. And then the sitra achra (Other Side) wishes to swallow that dead body — for its grip is only in the aspect of death, as is known. But this dead body of that holy one who surrendered his soul for kiddush Hashem — it stands against the sitra achra at its throat, at its place of swallowing — until it is compelled to bring forth vomiting, to vomit up all the holinesses that it swallowed — in the aspect of "wealth he swallowed and he shall vomit it up" — as is explained there in the discourse mentioned above with respect to prayer in the aspect of judgment of the person of power. In exactly the same way: this holy one who surrendered his soul for kiddush Hashem for the three transgressions mentioned above — his body, which departed in holiness, stands against the sitra achra at its throat, at its place of swallowing — until it is compelled to vomit up all that it swallowed. For mesiras nefesh to actual death for kiddush Hashem is the aspect of prayer in the aspect of judgment — the aspect of ratzo alone, as above. And through this very act — that he surrenders his soul for kiddush Hashem — he is in the aspect of a person of power (ba'al ko'ach), the aspect of "mighty of power, who perform His word" etc. And therefore through the mesiras nefesh of this holy one — which is the aspect of prayer in the aspect of judgment of the person of power — through this he extracts all the holinesses that the sitra achra swallowed. And this is what is cited in the writings of the holy Ari (Rabbi Yitzchak Luria, of blessed memory, the great 16th-century Kabbalist): that the essential ascent of the holy sparks (nitzotzos ha'k'dushah) comes through the Ten Martyrs (Asarah Haroogay Malchus — the ten great sages killed by the Roman empire, whose martyrdom is commemorated on Yom Kippur). For through the mesiras nefesh for kiddush Hashem of the Ten Martyrs — which is the aspect of prayer in the aspect of judgment — through this their holy bodies, which remained in the aspect of judgment after the departure of the soul for kiddush Hashem, stood against the sitra achra at her throat, at her place of swallowing — until she was compelled to vomit up all the sparks that she swallowed from the holiness. And to this very day, every time that we recall the power of the Ten Martyrs, we extract the holiness from the sitra achra — and all this through the aspect mentioned above. And this is the aspect of what is written in the Zohar — that the bodies of the Ten Martyrs were given over to the sitra achra (Other Side), to the kings of the nations — and the souls ascended on high — as is said in the Torah portion of Vayikra in the secret of the offering: "all of it ascended to its place" — see there. And the matter is wondrous at first glance — how is it possible that the holy bodies of such awesome righteous men (tzaddikim) should be given over to the sitra achra, G-d forbid? But according to what was explained above, it is explained well and correctly: that their bodies were given over to the sitra achra — that is, their bodies were given over intentionally to the sitra achra so that it would swallow them — in the aspect of "throw it before Pharaoh, let it become a great serpent" — as stated there in the words of our Rebbe, of blessed memory. For through this — that their bodies were given to the sitra achra to swallow them — through this they stood against the sitra achra at its throat, at its place of swallowing. And through this it vomits up all the holinesses that it swallowed, as above — see there well in the discourse mentioned above. And this is the aspect of all the holy ones, as above. And therefore specifically for these three transgressions one must die for kiddush Hashem — for they are the aspect of the desire for sexual immorality. And when the desire for sexual immorality is present — then one needs prayer in the aspect of judgment of the person of power — which is the aspect of mesiras nefesh to actual death for kiddush Hashem, as above. And similarly when a non-Jew intends to cause one to violate his religion, and it is in public, or in a time of religious persecution — then one should be killed rather than transgress, even for something as minor as the strap of a sandal. For when the non-Jew intends to cause one to violate his religion — then it is a time of war, and one must fight them to overcome them. And the essential battle is through the aspect of prayer in the aspect of judgment — through which one extracts from them all the holinesses that they swallowed, and subdues them. And therefore one must surrender his soul for kiddush Hashem (sanctification of G-d's Name), to be killed — for this is the aspect of prayer in the aspect of judgment, as above. And through this one subdues them, as above. For the essential vitality and strengthening of the non-Jews is when they suckle from the holiness that they swallowed. But when one extracts from them the holiness that they swallowed — then they are subdued. For in truth they have no dominion whatsoever over us to cause us to violate our religion, G-d forbid. For even now in exile — when Hashem, may He be blessed, granted them dominion over us and delivered us under their rule — they have no power over us except over our bodies. But not over our souls, G-d forbid. For the suckling of the sitra achra and the non-Jews is only from the aspect of judgment, which is the aspect of the body (sitra d'gufa). And therefore they have dominion only over the bodies alone, and not over the souls — which are the aspect of mercy and life — for from there they have no suckling whatsoever. And therefore they have no power whatsoever, from the essential nature of their dominion, to rule over us, G-d forbid, in any matter that pertains against our holy religion — which is the aspect of the soul (sitra d'nishmasa). For the essential vitality and sustenance of the soul comes from the commandments of the holy Torah. For in the aspect of the soul — which is the aspect of the Torah, the aspect of da'as (G-d-awareness), the aspect of mercy — they have no suckling whatsoever there. For their essential suckling is in the aspect of judgment, which is the aspect of the body, as above. For this is a principle: they have no power whatsoever to prevail against holiness, G-d forbid — except when they suckle from it, G-d forbid. And since they have no suckling from the aspect of mercy, the aspect of da'as, the aspect of the Torah, the aspect of the soul — therefore they have no power whatsoever to prevail against the religion — to nullify, G-d forbid, any matter from the holy Torah. And this is what Chananiah, Mishael, and Azariah said to Nevuchadnetzar: "King Nevuchadnetzar." And our Sages, of blessed memory, said: if you are a king etc. — only for taxes and levies are you our king over us. But against the Torah — you, Nevuchadnetzar — you and a dog are equal. For in truth he has no dominion whatsoever — only over the bodies, to take tax from them and the like. But in the matter of our religion — he and a dog are equal. For he has no dominion over us in this, as above. And as it is said: "the mouth of the king — keep, and on account of the oath of G-d" (Ecclesiastes 8:2) — and as Rashi explained there — see there. And therefore when non-Jews prevail against us, G-d forbid, and wish to cause us to violate our religion, G-d forbid — this is a sign that the sitra achra has strengthened and suckled from the aspect of mercy and da'as — which is the aspect of the Torah, the side of the soul — through which they prevailed against us in the matter of our religion and wish to cause us to violate our religion, G-d forbid. For without this — that is, if they had no suckling from the aspect of mercy etc. — they would not have prevailed in this to cause transgression against our religion. For the essential prevailing against holiness is only when they have suckling from there, as above. It is thus found: when non-Jews wish to cause Israel to violate their religion, G-d forbid — then they have suckling from the mercy. And when they have suckling from the mercy — then one must pray a prayer in the aspect of judgment, as explained there in the discourse mentioned above. And therefore one must be killed rather than transgress — for this is the aspect of prayer in the aspect of judgment, as above — through which one extracts from them all the holinesses and holy sparks that they swallowed — through which they prevailed against us until they wished to cause us to violate our religion, as above. And through mesiras nefesh (self-sacrifice) to actual death — which is the aspect of prayer in the aspect of judgment — through this one extracts from them all the vitality and holiness that they swallowed, as above. For "minayh u'vayh abba layzil bayh narga" — "with the very wood of the tree itself does the woodcutter's ax-handle go against it" — as our Sages, of blessed memory, said. This was the case with Bilaam: Israel seized his craft against him. For Israel has no power except through the mouth etc. Therefore they seized his craft and killed him with a sword. For Israel has no power except through the mouth — that is, prayer, which is the aspect of mercy and supplication. And the non-Jews — their essential power is through the sword, which is the aspect of judgment. And Bilaam had suckling from da'as (spiritual power), as is cited — and he wished to suckle from the mercy, the aspect of prayer — and through this he wished to prevail against Israel through the desire for sexual immorality, G-d forbid — as it is said: "behold, they caused the children of Israel to sin through the matter of Bilaam" etc. For the essential strengthening of this desire is when they suckle from the mercy, G-d forbid, as above. And therefore Israel came against him through the aspect of judgment. For the subduing of Bilaam — that is, the subduing of the desire for sexual immorality, G-d forbid — was through Pinchas, who prayed a prayer in the aspect of judgment, as above. And therefore also in the physical realm, Pinchas killed Bilaam with a sword — as it is said: "and Bilaam son of Beor they killed with the sword." And our Sages, of blessed memory, said that Pinchas killed him. For Pinchas first subdued him through the prayer in the aspect of judgment that he prayed — the aspect of "and Pinchas stood and prayed" — through which he extracted all the holiness from the sitra achra. And this is the aspect of subduing it. And then Bilaam was subdued at his root. And afterward they subdued him completely below as well, and killed him with an actual sword — which is the aspect of judgment — for the essential subduing of him was through this, as above. For the essential strengthening against us, G-d forbid, is when they suckle from our mercy — which is our aspect, as above. Therefore we must come against them through the aspect of judgment — which is their aspect — that is, through prayer in the aspect of judgment, which is the aspect of the double-edged sword — through which one extracts all the holinesses from them and subdues them, as above. And this is the aspect of: "the exaltation of G-d in their throat, and a double-edged sword in their hand — to execute vengeance upon the nations" etc. For through prayer in the aspect of judgment of the person of power — which is the aspect of the double-edged sword — through this one subdues them and executes vengeance upon them. For one extracts all the holiness from them, as above. And therefore at every time when they prevail and wish to cause transgression against one's religion, G-d forbid — which is because they suckle from the mercy, as above — therefore one must be killed rather than transgress. For this is the aspect of prayer in the aspect of judgment, as above — and through this one subdues them, as above. And this is why our Sages, of blessed memory, were precise and said: in a time of religious persecution, even for something as minor as the strap of a sandal — one should be killed rather than transgress. And they chose as their example specifically the strap of a sandal — for this is the essential aspect of mesiras nefesh: to rectify the aspect of the strap of the sandal — that is, the aspect of the feet (raglin) — that is, to subdue the heel of Esav — in the aspect of "and his hand holds the heel of Esav." And this is accomplished through mesiras nefesh to actual killing for kiddush Hashem — which is the aspect of prayer in the aspect of judgment — through which one merits the aspect of the voice mentioned above: the aspect of "the voice — the voice of Yaakov" — which subdues the heel of Esav, as above. For the essential grip of the heel of Esav — which is the primordial filth of the serpent (zuhamas ha'nachash, the spiritual contamination brought into the world by the serpent's seduction of Chava) — is through bodily nourishment and appetite (mezona d'gufa), as explained there — that is, through the blemish of Adam the First's eating from the Tree of Knowledge — from which the heel of Esav suckles — in the aspect of "and you shall bruise him at the heel" (Genesis 3:15), as is cited. And through the blemish of the Tree of Knowledge there came into being the aspect of garments of skin (kasnos or — the physical, coarsened bodies with which Adam and Chava were clothed after the sin). And it is stated in the Tikunay Zohar, Tikun 58 — see there and you will find all this explained: "those nakedness — the three husks (klippos — forces of spiritual impurity) — upon them it is said: 'and Hashem G-d made for Adam and his wife garments of skin'" etc. "And because of this they established three prayers to remove the three husks" etc. — "upon which it is said: 'how beautiful are your footsteps in sandals'" etc. And upon these three husks it is said: "remove your sandals from upon your feet" etc. And when one strips away from them — then it is said: "how beautiful are your footsteps in sandals" — which are the three Pilgrimage Festivals (shalosh regalim — Pesach, Shavuos, Sukkos) etc. — see there. That is: when the three husks (klippos) have suckling — which are the aspect of the three transgressions mentioned above, which are subsumed within the desire for sexual immorality — then it is the aspect of "remove your sandals" etc. For their essential suckling is through the blemish of the Tree of Knowledge — through which the blemish caused them suckling from da'as and mercy — through which the three husks mentioned above are strengthened, which are the aspect of the desire for sexual immorality, as above — which is the aspect of the blemish of prayer, as above. And then it is the aspect of "remove your sandals" — that is, the blemish of the garments of skin, which came into being through the sin of the Golden Calf. But when one strips away from them — and then the garments of skin are rectified and refined — then it is the aspect of "how beautiful are your footsteps in sandals" — which is the aspect of the three Pilgrimage Festivals, which correspond to the three prayers, which are the aspect of Avraham, Yitzchak, Yaakov — the aspect of the three Pilgrimage Festivals. And therefore we are required to be separated from the non-Jews even in the wearing of sandals. For their sandals come from the aspect of the blemish of the garments of skin — concerning which it is said: "remove your sandals" etc. And our sandals — of holiness — are in the aspect of the rectification and refinement of the garments of skin — in the aspect of "how beautiful are your footsteps in sandals." And therefore we have several laws in the Torah concerning the wearing of sandals — for we must wear sandals according to the holy Torah — in order to rectify and refine the aspect of the garments of skin. And this is the aspect of what our Sages, of blessed memory, said: as with tefillin (phylacteries — the black leather boxes worn during prayer) — so with sandals. For the essential rectification of the sandals — which are the aspect of the feet, the aspect of the heel — is through the drawing down of the brains (moichin — the higher faculties of the soul: wisdom, understanding, and knowledge). That is: when the brains are complete — then the illumination of the brains is drawn even to the feet. And then the feet are rectified. And then the feet too rise from the husk. And then the heel of Esav is subdued — through the heels and feet of holiness being rectified through the illumination of the brains drawn upon them. For it is known that the essential rectification is through the drawing down of the brains. And this is the aspect of: as with tefillin — so with sandals. For we must wear sandals in the aspect of tefillin — that is, in the aspect of the brains — in order to rectify and elevate the feet through the aspect of the brains, as above. And when one draws the brains to the feet, to elevate them and rectify them — then the heel of Esav is subdued, as above. And all this is accomplished through prayer in the aspect of judgment — which is the aspect of mesiras nefesh for kiddush Hashem — through which the brains are complete, and one merits the aspect of the voice mentioned above — the aspect of Yaakov — through which the heel of Esav is subdued, as above. For from akev (heel) it becomes Yaakov — through the brains, which are the aspect of the letter yud (the first letter of G-d's Name, representing the higher spiritual faculties), illuminating the heel. And then from akev (heel) it becomes Yaakov (the name Yaakov contains the word akev with a yud added). And through Yaakov the essential subduing of the heel of Esav occurs — in the aspect of "and his hand holds the heel of Esav", as above. And as is stated in the Tikunay Zohar: "and all this because the yud flew from Yaakov" — which is the aspect of "and the socket of Yaakov's thigh was strained" etc. — see there in the Tikunay Zohar. That is: when the yud flew from Yaakov, G-d forbid, and akev (heel) alone remained — then the heels of holiness are blemished, G-d forbid — in the aspect of "and the socket of Yaakov's thigh was strained" — and then there is suckling, G-d forbid, for the heel of Esav. But when the yud of Yaakov returns — that is, when the brains, which are the aspect of yud, are drawn to the feet, and illuminate them, and elevate them from the husks — then from akev it becomes Yaakov. And then the heel of Esav is subdued — in the aspect of "and his hand holds the heel of Esav", as above. And all this is accomplished through mesiras nefesh for kiddush Hashem etc., as above. And therefore our Sages, of blessed memory, were precise and said: even for the strap of a sandal — one should be killed rather than transgress in a time of annihilation — specifically the strap of a sandal. For the essential aspect of mesiras nefesh for kiddush Hashem is in order to rectify and refine the aspect of the strap of the sandal — the aspect of the garments of skin — to subdue the heel of Esav through the aspect of Yaakov, which is accomplished through actual mesiras nefesh, as above. And this is the aspect of kiddush Hashem before ten Jews — in order to rectify and return the yud of Yaakov that flew away through the sin of Adam the First — as is stated there in the Tikunay Zohar. And through mesiras nefesh for kiddush Hashem the brains are rectified and the yud returns, as above. And therefore the essential kiddush Hashem is before ten Jews, as above. And similarly the essential completion of prayer is with ten. And then the k'dushah (the Sanctification — the communal declaration of G-d's holiness, requiring a quorum of ten) is recited — all this in order to rectify the yud mentioned above — the yud of Yaakov etc., as above. And therefore mesiras nefesh (self-sacrifice for G-d) is called "kiddush Hashem" (the sanctification of G-d's Name) — for the Name of G-d is not complete until the memory of Amalek (the archetypal enemy of Israel, representing the force of sexual desire and cynicism that attacks the holy) is blotted out. And through actual mesiras nefesh — which is the aspect of prayer in the aspect of judgment — the aspect of Amalek is subdued and blotted out, for Amalek is the desire for sexual immorality (ta'avas niyuf), as is explained there. And therefore it is kiddush Hashem — for the Name of Hashem is magnified and sanctified through the blotting out of Amalek, which is accomplished through mesiras nefesh, as above. For the essential kiddush Hashem is when the memory of Amalek is blotted out, as above. For all transgressions in the Torah one should transgress rather than be killed — for the devaikus (attachment and cleaving to G-d) and mesiras nefesh to Hashem must be in the aspect of ratzo va'shov (running and returning), in the aspect of life and mercy. For Hashem, may He be blessed, desires the settlement of the world etc. And this is the aspect of the blemish of Nadav and Avihu (the two eldest sons of Aharon the High Priest, who died when they brought an unauthorized fire-offering) — who went beyond the boundary — who surrendered their souls to Hashem more than was fitting, in the aspect of ratzo (running forward) alone — as it is said: "in their drawing near before Hashem, and they died." For in truth they did surrender their souls for kiddush Hashem — as it is said: "through those who are nearest to Me I will be sanctified." But even so, they transgressed through this very thing itself — for it is forbidden to surrender one's soul to actual death, even for kiddush Hashem, when it is not at a time of need — as is explained in the Shulchan Aruch (the standard code of Jewish law), as above. And this itself is the blemish that our Sages, of blessed memory, stated: "because they did not marry" — for they did not occupy themselves with the settlement of the world. And this is also the aspect of a blemish of the holy Covenant, as is cited. And therefore they stumbled in this too — that they surrendered their souls for kiddush Hashem not at a time of need, which is the aspect of prayer in the aspect of judgment. And therefore the rectification was through Pinchas — for Pinchas merited the souls of Nadav and Avihu at the time when he was zealous regarding the incident of Zimri (Pinchas killed Zimri, who publicly sinned with a Midianite woman), as is cited. For Pinchas prayed a prayer in the aspect of judgment at the time of need — which is the aspect of prayer in the aspect of judgment of the person of power, which is the rectification of the Covenant. And through this he rectified the blemish of Nadav and Avihu — who prayed a prayer in the aspect of judgment not at the time of need — that is, who surrendered their souls actually for nothing, not at a time of need, which is the aspect of prayer in the aspect of judgment, as above. And they blemished the Covenant through not having been married. And therefore Pinchas then merited their souls — for he rectified their blemish, as above. And therefore the k'dushah (the communal Sanctification prayer) is recited after the blessing of "Atah Geebor" ("You are mighty" — the second blessing of the Amidah, the standing silent prayer) — which concludes with "who resurrects the dead." For in every prayer we draw the power of the prayer in the aspect of judgment of the person of power — which is the aspect of "Atah Geebor": the aspect of prayer in the aspect of judgment of the person of power. And therefore we mention in it the mighty deeds of rain (gevuros g'shamim) — which are the aspect of the waters of da'as (G-d-awareness) that are revealed through prayer in the aspect of judgment of the person of power — the aspect of "and the earth will be filled with knowledge of Hashem as the waters cover the sea" — which is the aspect of "the thunder-clouds that pour forth water" etc. And therefore then — after the blessing of "Atah Geebor" — we recite the k'dushah with a yud (the Hebrew letter for ten — meaning the k'dushah requires a quorum of ten). For through prayer in the aspect of judgment, the memory of Amalek is blotted out — through which the Name of Hashem is sanctified, as above — which is the aspect of mesiras nefesh for kiddush Hashem, as above. For all the k'dushos (recitations of the Sanctification) are in the aspect of mesiras nefesh for kiddush Hashem. And as is cited: that every time one recites the k'dushah, one must surrender one's soul for kiddush Hashem. And therefore k'dushah is not recited with fewer than ten — for the essential mesiras nefesh for kiddush Hashem is with ten. As it is said: "and I will be sanctified among the children of Israel" — from which they derived that kiddush Hashem requires ten. And from this very verse itself they also derived that k'dushah is not recited with fewer than ten — for they are one and the same aspect, as above. And therefore the k'dushah was placed adjacent to the blessing of "Atah Geebor" — for then we arouse the power of the prayer in the aspect of judgment of the person of power, which is the aspect of mighty deeds (gevuros), the aspect of "Atah Geebor." And therefore we mention there the resurrection of the dead — for through the prayer mentioned above one merits to rectify the da'as which is the aspect of life, as above — and to subdue the side of death, as above. And therefore through the prayer mentioned above one merits the song that will be aroused in the future after the resurrection, at the renewal of the world — as is explained at the end of the Torah discourse mentioned above — see there — and then k'dushah is recited, as above.