כיבוד אב ואם ד

Na NaCh NaChMa NaChMaN MAyUMaN

According to the Torah "Tik'u tochachah" [Blow — rebuke] (in Likutay Tinyana, Torah 8); see there in paragraphs 5, 7, 8. It is explained there that through kavod, the extension of prophecy (nevuah) is drawn forth. And through the nevuah, the imaginative faculty (medameh) is clarified. And through the clarification of the medameh, one merits complete emunah.

And for this reason, one must search and seek very much for a true, righteous leader (manhig tzadik amiti) to draw close to him. For every leader has an aspect of a spirit of prophecy (ruach nevuah). And even now, when prophecy has ceased, nevertheless every leader has some aspect of ruach hakodesh, which is an aspect of nevuah — through which comes the clarification of the medameh, through which comes the primary sustaining of the emunah, which is the primary thing etc.; see there all this well.

Likutay Halachos

It turns out that the primary drawing close to the true Rav is in order to merit emunah — and this is the primary thing that one merits through the ruach hakodesh of one's Rav, through which the medameh is clarified, through which one merits emunah, as mentioned above. And this ruach hakodesh, the aspect of ruach nevuah, the Rav receives through the kavod that is revealed, as mentioned above.

The entire Likutay Halachos has been translated into English And for this reason, one is obligated in kevod rabo — to conduct oneself with great honor toward one's Rav. For their honor is the honor of Hashem, blessed be He. And through the kavod that one gives to one's Rav, through this the aspect of the extension of ruach hakodesh, ruach nevuah, of one's Rav is magnified and increased — which is drawn through kavod, as mentioned above. And through this the medameh is clarified and one merits emunah, which is the primary thing that one needs to receive from one's Rav, as mentioned above.

by Petek Nanach (AI-assisted rough draft). And this is what our Master of blessed memory wrote (in Likutay I, Torah 126): that we find that in every place where the Chavraya praised Rabbi Shimon bar Yochai, he would say to them more Torah; see there. For through praising him and magnifying his kavod, through this his ruach hakodesh was increased and magnified. And through this he said to them more Torah — through his holy spirit that was magnified even more through the kavod, as mentioned above.

And this is the aspect of the many songs and praises to Hashem, blessed be He, that we must say every day — as our Sages of blessed memory ordained for us to say Pesukay D'Zimrah etc. every day. For it is explained in the aforementioned Torah that all the descriptions and praises that we praise Him, blessed be He — all of them are in the aspect of the medameh; see there at the end well. And each person, according to what he merits of the clarification of the medameh, thus he merits more to properly arrange descriptions and praises to Hashem, blessed be He. And the clarification of the medameh is drawn from ruach hakodesh, which is drawn through kavod, as mentioned above.

This edition is still in the rough draft stage. It turns out that through the praises and descriptions themselves that we arrange for Hashem, blessed be He — through this itself one can praise and glorify Him, blessed be He, more and more. For the praises and descriptions — which are the clarification of the medameh — are themselves the magnification of His glory, blessed be He. For through the praises and descriptions we magnify His glory, blessed be He. And through the magnification of His glory, blessed be He, through this ruach hakodesh is drawn — through which comes the clarification of the medameh, as mentioned above. And through the clarification of the medameh, we are able to praise and glorify Him, as mentioned above.

We do not take responsibility for any errors; It turns out that through the praises themselves — which are from the clarification of the medameh, which are the aspect of the magnification of His glory, blessed be He — through this itself we are able to praise and glorify Him, blessed be He, more and more, as mentioned above. And this is the aspect of "Halleluyah, Halleluyah" — that one must chain Halleluyah after Halleluyah (as is brought in the Tur, Orach Chaim). That is, as mentioned above: that each time one praises Him, blessed be He, and says Halleluyah, through this itself one can say another Halleluyah. And this is the aspect of "Sing to Him, make music to Him" (Psalms 105:2). And similarly, "Make music to G-d, make music; make music to our King, make music" (Psalms 47:7) etc. And similarly many praises are stated in double language — for each time one sings and makes music and praises Him, blessed be He, through this itself one can praise Him more and more, as mentioned above.

all corrections are welcome.

And this is the aspect of "Mizmor l'David" and "L'David mizmor." And our Sages of blessed memory said that sometimes ruach hakodesh rested on David and afterward he said a song, and sometimes he said a song and afterward ruach hakodesh rested on him. That is, as mentioned above. For one depends on the other: sometimes through the song that he says — which is the magnification of His glory, blessed be He — through this, ruach hakodesh is drawn upon him, for the primary ruach hakodesh is drawn through the kavod, as mentioned above. And conversely, sometimes ruach hakodesh rests on him and afterward he says a song — for through ruach hakodesh, the medameh is clarified, through which specifically one can say a song, that is, to arrange praises and descriptions to Hashem, blessed be He — which is drawn from the clarification of the medameh, which is drawn from the ruach hakodesh, ruach nevuah, through which comes the primary clarification of the medameh, as mentioned above. It turns out that one depends on the other. And therefore sometimes ruach hakodesh rests first and sometimes the reverse, as mentioned above.

And this is the aspect of "Before an elder (saivah) you shall rise, and you shall honor the face of a zakain" (Leviticus 19:32). For the primary old age and saivah is drawn from the root of the supernal old age, from which is the primary nevuah — which is the clarification of the medameh — which is the aspect of Matan Torah, which is the primary completeness of the supernal nevuah, as is explained there in the aforementioned Torah. And then Hashem, blessed be He, appeared to them as "an elder full of mercy (zakain malei rachamim)". It turns out that the aspect of zakain at its root is the aspect of the root of nevuah. And from there is the primary old age and saivah of all the holy elders. For the primary old age and saivah is for the purpose of the clarification of the medameh, for the purpose of revealing the holy emunah in the world. For this reason Hashem, blessed be He, lengthens a person's days — so that through the abundance of his days he should merit drawing upon himself an illumination from the aspect of ruach nevuah, from the aspect of the zakain malei rachamim from which old age is rooted — so that he should merit the clarification of the medameh in order to reveal the holy emunah in the world, in the aspect of "And even to old age and gray hair, O G-d, do not forsake me, until I declare Your might to the generation, to all who come, Your power" (Psalms 71:18). And therefore, before Avraham there was no old age (ziknah). For he was the first who revealed His G-dliness in the world. And this is the aspect of "And in the assembly of elders they shall praise Him" (Psalms 107:32) — for the elders are in the aspect of the clarification of the medameh, through which comes the primary completeness of the praises and songs to Hashem, blessed be He, as mentioned above. And this is the aspect of "Ask your father and he will tell you; your elders and they will say to you" (Deuteronomy 32:7), in the aspect of "From the elders I gain understanding" (Psalms 119:100). For the primary old age — that Hashem, blessed be He, lengthens a person's days — is so that the medameh should be clarified through the abundance of days more and more, so that he should merit making known the truth of the holy emunah in the world, as mentioned above. And therefore, because Avraham was the first who engaged in this — to reveal the holy emunah in the world — therefore from him old age began, as mentioned above. For the primary old age is only for this reason, as mentioned above. For the hairs of old age (sa'aros haziknah) are drawn from a very, very lofty level — where the root of the Torah is. For the thirteen rectifications of the beard (t'leisar tikunay dikna) are the aspect of the thirteen principles through which the Torah is expounded, which are the generality of the Torah. And therefore, at the time of Matan Torah, He appeared as an elder, as mentioned above. And the generality of the Torah is the aspect of the generality of all levels of nevuah, in the aspect of "Face to face Hashem spoke with you" (Deuteronomy 5:4) — "Hashem spoke" — this is nevuah, as is explained there in the aforementioned Torah. And through nevuah comes the clarification of the medameh, through which one merits emunah — for the sake of which is the primary old age and saivah, as mentioned above. And therefore one is obligated to honor the zakain and saivah. For the primary thing is the kavod — for through the kavod that is given to them, through this the aspect of the ruach nevuah, ruach hakodesh, is magnified — through which comes the clarification of the medameh, which is the rectification of the emunah, which is the primary thing, as mentioned above. For the primary thing is the emunah, as our Sages of blessed memory said (Makkos 24a): "Chavakuk came and established them on one: 'And a righteous person shall live by his emunah.'" (Habakkuk 2:4). It turns out that through the kavod one gives to the zakain and saivah, through this one draws upon oneself the root of the holiness of old age and saivah from above — which is the aspect of ruach nevuah, through which one merits emunah, as mentioned above. For the primary aspect of ruach nevuah, which is the holiness of old age and saivah, is drawn through kavod, as mentioned above. And this itself is the aspect of kevod rabo, as mentioned above. And this is: "Before an elder you shall rise etc. and you shall fear your G-d." For through the kavod that one gives to the zakain and saivah, through this the aspect of ruach nevuah is drawn — through which is the primary rectification of the emunah, as mentioned above. And through emunah, one merits the aspects stated there at the end of the aforementioned Torah — until one merits the kol [voice], the melody that waters the garden, through which all the fragrances and yiros [fears of Heaven] grow; see there. And this is why it is juxtaposed: "and you shall fear your G-d" after "Before an elder you shall rise" etc. For through the kavod and hidur that one gives to the zakain and saivah — through which one merits emunah, as mentioned above — through this one merits yirah, as mentioned above. And this is the aspect of Chanukah, which is the aspect of the inauguration (chanukas) of the Beis HaMikdash — that we draw upon ourselves through the mitzvah of Chanukah the aspect of the holiness of the Beis HaMikdash. And everything is in order to reveal the holy emunah in the world, which is the primary thing, as mentioned above. For the primary completeness of the emunah is merited only at the time when the Beis HaMikdash stands — for there is the inclusiveness of all the kedushos, through which one merits complete emunah, which is the primary kedushah, as our Master of blessed memory wrote elsewhere (Torah 22). And this is the aspect of "The Sanctuary, Hashem, that Your hands have established" (Exodus 15:17). Yadayim [hands] are the aspect of emunah, in the aspect of "and his hands were emunah" (Exodus 17:12). For the primary emunah in the completeness of its root is in the Beis HaMikdash, and from there the emunah illuminates the entire world. For the primary emunah is through the clarification of the medameh, which one merits through ruach nevuah, ruach hakodesh, as mentioned above. And the primary nevuah and ruach hakodesh is in the Beis HaMikdash — for there the Shechinah dwells, and from there all the prophets receive their prophecy and their holy spirit, as it is written, "And he heard the Voice etc. from between the two Keruvim" (Numbers 7:89) etc. And so it is explained in the aforementioned Torah regarding the saying of our Sages of blessed memory: "Woe to Me that I have destroyed My house and burned My Sanctuary and exiled My children" etc. It is explained there that the Beis HaMikdash is the aspect of tefilah mentioned there — through which the kavod is revealed, which is the aspect of the Heichal etc. — through which nevuah is drawn etc.; see there. And this is the primary bitterness of our suffering from the destruction of the Beis HaMikdash that was destroyed because of our sins — that through the destruction of our Beis HaMikdash, the emunah was blemished and the deniers and heretics increased in the world, because of our many sins. And the primary destruction of the Beis HaMikdash was through the false prophets who overpowered against the true prophets until they blemished the honor of the true prophets, as it is written, "And they mocked the messengers of G-d and ridiculed His prophets" (II Chronicles 36:16) etc. And through this their emunah was blemished. For just as through the true prophets is the primary clarification of the emunah, so too through the false prophets is the blemish of the emunah, as is explained there in the aforementioned Torah. And through this they caused the destruction of the Beis HaMikdash and Yerushalayim and the exile of Israel, as our Sages of blessed memory said: "Israel was exiled only because men of faith ceased among them." But Hashem, blessed be He, in His mercy — in our servitude He did not forsake us, our G-d. And He inclined kindness upon us throughout all the days of this bitter exile and placed our soul in life and did not allow our foot to stumble. For even though our Beis HaMikdash was destroyed and the prophecy and vision have ceased from Israel — through which is the primary rectification of the emunah, as mentioned above — nevertheless, in His love and in His great compassion, He has mercy on us in every generation and sends us true tzadikim who have the aspect of ruach hakodesh. And these tzadikim clarify for us the medameh and draw the holy emunah into the world, as is explained in the aforementioned Torah. And this is the aspect of the intense miraculous wonder of holy Chanukah. For the wicked kingdom of Yavan [Greece] stood against Israel to make them forget Your Torah etc. And the primary thing was that they wanted to overpower against the holy emunah, which is the foundation and generality of the entire holy Torah. For they said, "Write for yourselves on the horn of the ox that you have no portion in the G-d of Israel." And therefore they wanted to destroy the Beis HaMikdash — because from there is the primary drawing of the holy emunah, as mentioned above. Therefore they wanted to destroy it in order to blemish the emunah, G-d forbid — for they thought that when the Beis HaMikdash is destroyed, there is no more hope, G-d forbid, to draw the holy emunah into the world. But Hashem, blessed be He, stood for us in our time of trouble and overturned their counsel, and it was reversed from reverse to reverse. For He gave power to the true tzadikim of that generation — Matisyahu the Kohen Gadol and his sons — that they should strengthen themselves and stand against them, and they defeated them and struck them down, and the service of the Beis HaMikdash was restored to its place. And through His awesome and wondrous acts, blessed be He — the immense ones through which He, blessed be He, devises thoughts for the rectification of all the generations, as it is written, "The thoughts of His heart are for generation after generation" (Psalms 33:11) — He wrought wondrous kindness with us then, that it was reversed from reverse to reverse. For on the contrary, through the intense miracle that Matisyahu and his sons defeated the Yevanim, they merited drawing a wondrous and awesome rectification for all the generations until the Beis HaMikdash will be rebuilt speedily in our days. For Hashem, blessed be He, who knows the future, saw then that the building of the Second Beis HaMikdash would not endure and would inevitably be destroyed. And even in the days of the Second Beis HaMikdash there was not a complete redemption, as our Sages of blessed memory said — for they were lacking several things etc. Therefore Hashem, blessed be He, wrought wondrous kindness and wonders through the tzadikim of that generation, who established for us a wondrous and awesome rectification for all the generations. And this is the aspect of ner Chanukah that they established for us. For they merited making known to us and illuminating for us that even after the destruction of the Beis HaMikdash, our hope from Hashem, blessed be He, is not lost — for there is no orphaned generation. And even though our Beis HaMikdash was destroyed, nevertheless the tzadikim in every generation illuminate in us the completeness of emunah. And this is the aspect of ner Chanukah — that every year we merit drawing upon ourselves the light of the true tzadikim, the possessors of ruach hakodesh, through which we merit complete emunah even now. For the tzadik is called light, as it is written, "Light is sown for the righteous" (Psalms 97:11). For ner Chanukah is the aspect of the lights of the Menorah that was in the Beis HaMikdash — through which it was revealed that the Shechinah dwells in Israel, as our Sages of blessed memory said: "This is the western lamp, which is testimony that the Shechinah dwells in Israel." And therefore the mitzvah of lighting the lights of the Menorah is at night. For night is the aspect of the medameh — which is the aspect of nighttime sleep, when the da'as departs and only the medameh remains. And then one must rectify and clarify the medameh — through which is the primary rectification of the emunah, as mentioned above. And the primary rectification is through the resting of the Shechinah upon the tzadikim, who receive ruach nevuah, ruach hakodesh from the Shechinah resting upon them — and through this they clarify the medameh, through which is the primary rectification of the emunah, as mentioned above. And therefore they needed to light the lights of the Menorah every night specifically. For the light of the lights of the Menorah is the aspect of the light of the tzadik, the aspect of the light of nevuah and ruach hakodesh that rests upon the tzadik, as mentioned above — through which is the primary clarification of the medameh, which is the aspect of night. Through this is the primary rectification of the emunah that one must strive to rectify at night specifically, in the aspect of "and Your faithfulness in the nights" (Psalms 92:3). And this is the aspect of ner Chanukah, whose mitzvah is at night from the setting of the sun — in order to draw through this the light of the true tzadik in order to clarify the medameh and the emunah, whose rectification is at night specifically, as mentioned above. For we merit drawing the rectification of emunah even now when the Beis HaMikdash does not stand — through the true tzadikim in every generation, from whom is the primary drawing of the light of ner Chanukah. And therefore it is called Chanukah — the aspect of the inauguration of the Beis HaMikdash. For through ner Chanukah we draw upon ourselves the holiness of the Beis HaMikdash — which is the aspect of ruach nevuah, the rectification of emunah, as mentioned above. And this is the aspect of the Hallel of Chanukah. And the primary establishing of the days of Chanukah was to give thanks and praise etc., as we say, "And they established these eight days of Chanukah to give thanks and praise" etc. For through ner Chanukah — which is the aspect of the light of the tzadik, through which the medameh is clarified and one merits emunah — through this one can say many songs and praises and hallels to Hashem, blessed be He, as is explained in the aforementioned Torah: that the primary completeness of the descriptions and praises to Hashem, blessed be He, is through the clarification of the medameh, as mentioned above. The general principle is that the mitzvah of ner Chanukah is to draw the light of the true tzadik, which is the light of the Torah that includes all the levels of nevuah, as is explained there in the aforementioned Torah. Through this the medameh is clarified, through which is the primary rectification of the emunah. For it is explained in the sefarim that the light of the lights of the holy Menorah — which are the aspect of ner Chanukah — are the aspect of the light of Torah, in the aspect of "for a mitzvah is a lamp and Torah is light" (Proverbs 6:23). That is, as mentioned above: the Torah includes all the levels of nevuah, in the aspect of "Face to face Hashem spoke with you" (Deuteronomy 5:4) — "Hashem spoke" — this is nevuah. Through this is the primary clarification of the medameh, through which one merits complete emunah — that is, the emunah of the creation of the world (emunas chiddush ha'olam), which is the primary thing. And this we draw through ner Chanukah, which is the aspect of the lights of the Menorah, which are the aspect of the light of Torah, as mentioned above. And this is why the verse "When you light (b'ha'aloscha) the lamps" (Numbers 8:2) is juxtaposed to the verse "And when Moshe came to the Tent of Meeting, he heard the Voice from between the two Keruvim" (Numbers 7:89) etc. That is, as mentioned above: for that verse speaks of the prophecy of Moshe that he received from between the two Keruvim. And therefore immediately juxtaposed is the verse B'ha'aloscha, which is the mitzvah of lighting the lights of the Menorah — for the primary mitzvah of lighting the lights of the Menorah was for this purpose: to draw the light of the tzadik, which is the light of nevuah, to the entire world — in order to reveal and illuminate the holy emunah in the world. And this is the aspect of ner Chanukah, as mentioned above. And this is the aspect of Parashas HaNesi'im [the portion of the tribal princes] that is juxtaposed there — that we read these parshiyos on Chanukah, to teach the Jewish People that their primary rectification is through drawing close to the true tzadikim of the generation, who are the aspect of the Nesi'im [princes] of Israel, who clarify the medameh, through which is the primary rectification of the emunah, as mentioned above. And this is the aspect of the korbanos of the Nesi'im that they offered at the inauguration of the Mizbei'ach. For the primary purpose of the Mishkan and the Beis HaMikdash is only to reveal the holy emunah in the world, as mentioned above. And the primary thing is through the ruach nevuah that is received from there — through which the medameh is clarified, through which the emunah is rectified, as mentioned above. And this is the aspect of all the korbanos that were brought in the Mishkan and in the Beis HaMikdash. For the animals are the aspect of the medameh, as is known. And through the korbanos that are brought from the animals, through this the medameh is clarified. And therefore at the inauguration of the Mishkan, the Nesi'im first brought many korbanos to inaugurate it — to teach that the primary rectification is through them, who are the aspect of the tzadikim of the generation, who receive the aspect of ruach hakodesh, ruach nevuah from Moshe their teacher. And through this they have the power to clarify the medameh — and this is the aspect of the korbanos that they brought then, which are the aspect of the clarification of the medameh. And therefore immediately after "This is the inauguration of the Mizbei'ach" is juxtaposed the verse "And when Moshe came" etc., as mentioned above. For all their korbanos were for the sake of the clarification of the medameh, which one merits through ruach nevuah that Moshe their teacher receives from between the two Keruvim — from which all the Nesi'im of Israel receive their spirit of prophecy, each one according to his level. Through this is the primary clarification of the medameh, which is the rectification of the emunah — which is the primary purpose of the Mishkan, which was built only for this reason, as mentioned above. And therefore they were the ones required to inaugurate it — for the primary rectification is through them, for they are the aspect of the tzadikim of the generation. And therefore afterward is juxtaposed the parashah of lighting the lights of the Menorah, which is B'ha'aloscha es haneiros. For all this is the aspect of the lights of the Menorah — to illuminate the illumination of the tzadikim, which is the illumination of nevuah, which is the aspect of the light of Torah — to the entire world, in order to clarify the medameh, in order to draw complete emunah into the world, as mentioned above. And the primary intention (kavanah) when lighting ner Chanukah must be that we intend to draw upon ourselves through this the light of the true tzadikim, so that through this we will merit searching for them and seeking them until we merit finding them and drawing close to them in truth. For it is explained there in the aforementioned Torah the greatness of the warning that our Master of blessed memory warned: to search and seek very, very much for the true tzadik in order to merit complete emunah, which is the primary thing. But how shall we ourselves merit this — to strive in this matter, to seek and search for the true tzadik until we merit finding him? For this we need to draw upon ourselves the light of the tzadik himself, who himself illuminates for us and awakens us to strive to seek him and find him. And this we must intend when lighting ner Chanukah: that we should merit through the holiness of this mitzvah to draw upon ourselves the light of the tzadik, and through this we should merit to search for him and seek him until we find him. For searching is done by a lamp (ner), as our Sages of blessed memory said (Pesachim 8) — and they learned from the verse, "The lamp of Hashem is the soul of man, searching" (Proverbs 20:27) etc. That is: through the ner mitzvah of holy Chanukah — which is the light of the tzadik himself — through this we merit searching for him and seeking him with all our strength until we find him. Through this we merit complete emunah, and His great Name, blessed be He, will be magnified and sanctified in the world — just as His Name, blessed be He, was sanctified in those days at this time, in the days of Matisyahu etc., through the true tzadikim of that generation, who restored and drew the rectification of emunah and established for us ner Chanukah. That is, they established for us this rectification — that we should have the power in all the generations, in all the days of this exile, to draw upon ourselves the light of the tzadik, which is the light of the holiness of the Beis HaMikdash — through the lighting of this holy lamp of Chanukah, just as through the lighting of the lights of the holy Menorah in the Beis HaMikdash. And this is the aspect of: "And when Aharon lights the lamps, in the afternoon he shall burn it (the ketores)" (Exodus 30:8). The Torah linked the burning of the ketores [incense] with the lighting of the lights. For through the lighting of the lights, one draws the light of nevuah — through which the medameh is clarified and one merits emunah. Through this one merits all the aspects stated there in the aforementioned Torah — until one merits the kol of the melody that waters the garden, through which all the fragrances grow etc.; see there. And therefore the Torah linked ketores with the lights. For ketores, which is the aspect of the aforementioned fragrances — which are the vitality of the neshamah etc. — this one merits through the emunah that one merits through ruach nevuah, which is the aspect of the lights of the Menorah, as mentioned above. And this is the aspect of "Oil and incense (ketores) gladden the heart" (Proverbs 27:9). For the primary joy is through this — for through this one merits the kol of the aforementioned melody, from which comes all joy, as it is written, "With a ten-stringed instrument and with a lyre" etc. "For You have gladdened me, Hashem, with Your work" (Psalms 92:4-5) etc.; see there in the aforementioned Torah and you will understand all this. And this is the aspect of: "For a mitzvah is a lamp and Torah is light, and the way of life is the rebukes of discipline (tochachos musar)" (Proverbs 6:23). "Tochachos musar" specifically. For through "a mitzvah is a lamp and Torah is light" — the aspect of the light of the tzadik, the aspect of nevuah — through this one merits emunah etc., until one merits the kol of the aforementioned melody. And through this specifically one can rebuke Israel with the rebuke of Moshe — through which he added and gave them a good fragrance etc., as is explained well there in the aforementioned Torah. And according to this, this verse is very well connected: "For a mitzvah is a lamp and Torah is light, and the way of life is the rebukes of discipline." For specifically through "a mitzvah is a lamp and Torah is light" — the aspect of nevuah — one merits the aspect of tochachos musar, that is, to rebuke Israel fittingly, as mentioned above. And this is: "and the way of life is the rebukes of discipline." For the rebuke of the reprover who is not worthy is certainly not a way of life. For on the contrary, through their rebuke that is not good, he weakens their neshamos and cuts off the vitality and abundance from them etc. And therefore their rebuke is an aspect of "ways of death," G-d forbid. Regarding this it is said, "You shall surely rebuke your fellow and you shall not bear sin upon him" (Leviticus 19:17) — that he should not blemish through the rebuke, for through this he stirs up and lifts upon him, G-d forbid, the bad fragrance of the sins, which is the side of death, in the aspect of (Shabbos 55a): "There is no death without sin." In the aspect of "and they shall not bear sin upon them and die" (Leviticus 22:9) etc. But the aforementioned rebuke — the aspect of the rebuke of Moshe, which is through the aspect of the aforementioned kol that one merits through the aspect of "a mitzvah is a lamp and Torah is light" — which is drawn through meriting drawing close to true tzadikim, as mentioned above — this rebuke is the aspect of "the way of life is the rebukes of discipline." For through this rebuke he adds and gives a good fragrance to the neshamos — and this is their primary vitality. For the vitality of the neshamah is only from the fragrance that grows through the aforementioned kol, which is drawn through ruach nevuah — which is the aspect of the Torah. And this is the aspect of "a mitzvah is a lamp and Torah is light" — the aspect of ner Chanukah, as mentioned above. And this is the aspect of ner Chanukah near the entrance (petach). For the petach is the aspect of emunah — which is the entrance and the gateway through which one enters into kedushah, in the aspect of "Open the gates, and a righteous nation that keeps faithfulness shall enter" (Isaiah 26:2). For it is impossible to enter into kedushah, to recognize Hashem, blessed be He, except through emunah, which is the aspect of an entrance and a gateway — which is the aspect of Malchus, which is called Zos [this], about which it is said, "With this (b'zos) shall Aharon come into the Holy" (Leviticus 16:3) — "no prophet or seer has permission to enter except through it" etc., as is explained in the Tikunim many times at length. And it is the aspect of "This is the gate to Hashem; the righteous shall enter through it" (Psalms 118:20). And therefore one lights ner Chanukah near the entrance. For ner Chanukah is the aspect of the light of the tzadik, the light of nevuah — and one lights and illuminates this holy light near the entrance, which is the aspect of emunah, in order to clarify and rectify the emunah in completeness. For the primary rectification of the emunah is through ruach nevuah, which is the light of the tzadik — which is the aspect of ner Chanukah, as mentioned above. And this is what is stated in the Kavanos that Chanukah is in Netzach and Hod — for Netzach and Hod are where the prophets primarily receive their sustenance, as is known. It turns out that the primary purpose of ner Chanukah is to rectify the emunah in completeness through the aspect of ruach nevuah that is received from the tzadikim in every generation, even now, as mentioned above. And the primary emunah is to believe in chiddush ha'olam [the creation of the world] — which is impossible to understand with the intellect in any way except through emunah, as is explained there in the aforementioned Torah. And therefore the entire world was hanging until the sixth of Sivan, when Israel received the Torah — which is the generality of nevuah, through which the world was sustained. That is, emunas chiddush ha'olam was dependent on the receiving of the Torah, which is the aspect of nevuah. For the primary emunas chiddush ha'olam is through nevuah, which is the clarification of the medameh etc., as is explained there. And this is the aspect of ner Chanukah, as mentioned above. And therefore Chanukah is so called — which is a language of beginning and renewal (haschalah v'hischadshus). That is, through the mitzvah of ner Chanukah, one merits to believe in the first beginning and renewal — that is, in chiddush ha'olam: that Hashem, blessed be He, created His world yesh me'ayin hamuchlat [something from absolute nothingness], which is the primary emunah that one merits through ner Chanukah, as mentioned above. And this is the aspect of chanukas habayis [inauguration of the house], the aspect of "the house (beis) of Beraishis." For the world is compared to a house, as is brought. That is, as mentioned above: to believe that the world, which is the aspect of beis, is created — and this is the aspect of the beis of Beraishis, the aspect of "Beraishis bara Elokim es hashamayim v'es ha'aretz" (Genesis 1:1). And therefore we draw this emunah upon ourselves through the light of the ner of mitzvah. For through this we draw upon ourselves an illumination from the hidden light (or haganuz) from the seven days of Beraishis — through which man could gaze from one end of the world to the other. That is, from end to end — that is, through the hidden light one could gaze and perceive from the first end to the last end: that is, up to chiddush ha'olam of the future. For one depends on the other, as is explained in the aforementioned Torah; see there. But Hashem, blessed be He, saw that the world was not worthy to use it, so He stored it away for the tzadikim for the future. For He saw that the wicked with their evil deeds would corrupt, G-d forbid, even this light and knowledge — and then it would have been impossible to be rectified, G-d forbid. Therefore He stored it away for the tzadikim. No one can attain from this hidden light except the tzadikim, who receive their holy spirit from there. And they illuminate throughout the entire world the light of emunah — to believe in chiddush ha'olam through emunah alone. For now that the light has been stored away, it is impossible to perceive chiddush ha'olam through da'as — only through emunah alone, which is received from the tzadikim who merit drawing from the hidden light of the seven days of Beraishis, as mentioned above. And therefore the first ma'amar in revelation was "And G-d said: Let there be light" (Genesis 1:3). For before this, "Vayomer" is not mentioned, for Beraishis is the ma'amar sasum [sealed utterance] (as is explained elsewhere). For the beginning and origin of the creation is sealed and very hidden. And therefore, immediately after "Beraishis bara Elokim es hashamayim v'es ha'aretz," it states immediately, "And the earth was tohu vavohu and darkness" etc. For then, immediately after the creation, there was the darkness that covered the face of the deep — which was drawn from the concealment of knowledge: the light of knowledge was hidden, to know the beginning and the creation of the world. For knowledge and the absence of knowledge are the aspect of light and darkness, as it is written, "For there is an advantage to wisdom etc. like the advantage of light over darkness" (Ecclesiastes 2:13). But immediately: "And G-d said: Let there be light, and there was light" etc. That is, Hashem, blessed be He, illuminated the light in the world — which is the aforementioned hidden light — through which man could gaze and perceive from one end of the world to the other. That is, from end to end: that he could perceive chiddush ha'olam from the beginning of the creation until chiddush ha'olam of the future. But Hashem, blessed be He, saw that the world was not worthy to use it, so He stored it away for the tzadikim etc., as mentioned above. And therefore, now it is impossible to see and perceive through da'as the chiddush ha'olam, except through emunah that is received from the tzadikim who draw from the hidden light, as mentioned above. And this we merit through the light of the holy lamp of Chanukah — for from there we light ner Chanukah, from the aspect of the hidden light that is stored for the tzadikim, as mentioned above. Through this one merits emunah in chiddush ha'olam, and through this we will merit chiddush ha'olam of the future, as is explained in the aforementioned Torah. And just as through the aforementioned hidden light one could gaze and perceive through da'as the chiddush ha'olam yesh me'ayin hamuchlat from the beginning of the creation until chiddush ha'olam of the future — so too we now merit knowing this through the complete emunah that we receive from there, through the tzadikim — which is the aspect of ner Chanukah, as mentioned above. And therefore one lights ner Chanukah for eight days — to teach that we merit emunas chiddush ha'olam that was created in the seven days of Beraishis, which is the chiddush ha'olam of the beginning of the creation. And we are strong in this emunah in truth, until we merit chiddush ha'olam of the future, which is the aspect of the eighth day, as is known. And this is the aspect of the eight days of Chanukah — that we light and draw the aforementioned light from end to end: to believe in chiddush ha'olam of the entirety of the creation, which is included in seven days — the seven days of building, the aspect of the seven days of Beraishis — until we merit through this chiddush ha'olam of the future, which is the aspect of the eighth day, as mentioned above. For the eighth day is in the aspect of Binah, as is known. And Binah is the aspect of alma d'asei [the World to Come], as is known — that is, as mentioned above. And this is what is written: "In the Tent of Meeting, outside the curtain that is upon the Testimony, Aharon and his sons shall arrange it from evening until morning" (Exodus 27:21) etc. The Torah mentioned the Testimony (Aidus) — which is the Luchos — alongside the lights of the Menorah, to teach that this is the primary purpose of the mitzvah of lighting the lights: to draw the light of the Testimony, which is the Luchos that contained the Ten Commandments, which are the generality of nevuah as mentioned above — in order to draw the light of nevuah in order to clarify the medameh, which is the aspect of night, when one must engage in the lighting of the aforementioned lights so that the medameh should be clarified throughout the entire night, as mentioned above. And this is why the Torah specified, "from evening until morning" — for then is the primary clarification of the medameh, as mentioned above, in order to merit the rectification of the emunah, which one must rectify at night, in the aspect of "and Your faithfulness in the nights", as mentioned above. And therefore there are thirty-six lights in all eight days of Chanukah — corresponding to the thirty-six tzadikim in every generation who gaze through the luminous lens (aspaklaria hame'irah). For this is the primary purpose of ner Chanukah: to draw the light of the true tzadikim, the possessors of ruach hakodesh, who gaze through the luminous lens — in order to merit through this complete emunah, as mentioned above. Amain. And this is what is stated in the Tikunim that Chanukah is the aspect of chanu kaf-hei [they rested on the 25th] — the twenty-five letters of the Yichuda [the Shema] etc. That is, the aspect of emunah — for this is the primary aspect of Chanukah, as mentioned above. And this is the aspect of: ner Chanukah, it is forbidden to use its light. For it is forbidden to draw close to the tzadik for the sake of mundane uses, as is common practice now, because of our many sins. Rather, the primary drawing close must be for the sake of Hashem, blessed be He — in order to merit complete emunah, as mentioned above. And therefore we read Parashas Vayehi Mikaitz on Chanukah, or sometimes Parashas Vayaishev. For these parshiyos speak of Yosef HaTzadik — whose entire greatness was through the interpretation of dreams. For the true tzadik is the aspect of Yosef, who is called tzadik, as is known. And therefore his entire greatness was through the dreams that he dreamed and through the interpretation of Par'oh's dream and the ministers' dreams. For dreams come through the medameh, and the tzadik — the aspect of Yosef — merits the aspect of ruach nevuah, ruach hakodesh, through which he merits clarifying the medameh. And through this he merits true dreams and the ability to interpret all dreams — for all this is the aspect of the clarification of the medameh. And this is what Par'oh said when he saw that Yosef knew how to interpret his dream. He said, "Can there be found such a man in whom is the spirit of G-d?" (Genesis 41:38). "The spirit of G-d (ruach Elokim)" specifically — the aspect of ruach nevuah, ruach hakodesh, through which comes the clarification of the medameh, which is the aspect of the interpretation of dreams, as mentioned above. And therefore we read these parshiyos on Chanukah. For the primary aspect of ner Chanukah is to draw the light of the tzadik through ner Chanukah, so that we should merit seeking him and finding him — so that he should clarify for us the medameh, through which we should merit emunas chiddush ha'olam. And all this is the aspect of the greatness of Yosef HaTzadik — who is the aspect of the true tzadik in every generation, as mentioned above. And this is what Yosef dreamed: "And behold, the sun and the moon and eleven stars were bowing down to me" (Genesis 37:9). That is, the aspect of emunas chiddush ha'olam, which is the nullification of nature (bitul hateva), as is explained there in the aforementioned Torah: that through emunas chiddush ha'olam, one merits chiddush ha'olam of the future, when the world will be conducted in the aspect of Eretz Yisrael, through hashgachah [Providence] and wonders that are not according to the way of nature. And this is the aspect of "and behold, the sun and the moon and eleven stars were bowing down to me": that all the conduct of the stars and constellations — that is, the conduct of nature — are subdued and bow to me. For they are all nullified to the true tzadik, who reveals the hashgachah in the world and nullifies the conduct of nature, as mentioned above. And this is the aspect of Par'oh's dream: he saw seven good cows and seven bad ones etc. "And the bad cows swallowed the seven good cows and they came into their innards, and it was not known that they had come into their innards, and their appearance was bad" (Genesis 41:1-4) etc. Its interpretation concerns the seven years of plenty and the seven years of famine — which are the aspect of good and evil, where the evil overpowers the good until the good is no longer recognizable etc., as is understood from the words of our Master of blessed memory elsewhere (Torah 54). For the tzadikim of the generation are the aspect of the seven branches of the Menorah, as is understood from the Zohar, where they said to Rabbi Shimon bar Yochai, "You are the one who illuminates the seventh" etc. For all the tzadikim are included in the seven shepherds, who are the aspect of the seven branches of the Menorah — and this is the aspect of the seven years of plenty, which are the aspect of good. And therefore they are called by the name "seven years of plenty," in the aspect of "a tzadik eats to satisfy his soul" (Proverbs 13:25). For through the tzadikim, one merits emunah — through which one merits all the aspects explained there, until one merits subduing mezona d'gufa [the sustenance of the body] and strengthening mezona d'nishmesa [the sustenance of the soul]. This is the aspect of "Hashem is my shepherd, I shall not lack" (Psalms 23:1) — which is the aspect of "a tzadik eats to satisfy his soul" — the aspect of the seven years of plenty. But against them are the false shepherds and leaders — the aspect of false prophets — through whom comes the confusion of the medameh. They are the aspect of the seven years of famine — which is the aspect of mezona d'gufa, where the primary hunger is, in the aspect of "and the belly of the wicked shall lack" (Proverbs 13:25). And the evil overpowers the good, G-d forbid, until the virtue of the good is not recognizable at all — because the evil covers and conceals it. In the aspect of "and they came into their innards and it was not known that they had come into their innards" etc. For the seven bad cows — the aspect of evil, the aspect of the false prophets, that is, the false shepherds and leaders — conceal and cover the light of the true tzadikim until they are not recognizable at all, and they are not seen at all, as if they are not in the world, G-d forbid. And the rectification is through the great tzadik, the aspect of Yosef, who sees and knows all this and engages in rectifying all this, to reveal the light of truth in the world. And therefore he said, "Let Par'oh act, and let him appoint overseers over the land, and let him take a fifth of the land of Egypt during the seven years of plenty, and let them gather all the food of the good years" (Genesis 41:34-35) etc. That is, he commands that they should make overseers and appointees who will gather all the good that is revealed through the true tzadikim, who are the aspect of the seven years of plenty. For the holy Torah that they reveal is called "food," as it is written, "Come, eat of my bread" (Proverbs 9:5). And as it is written, "Come, buy and eat" (Isaiah 55:1) etc. That is, they should gather all the good — which is the Torah that the true tzadikim reveal — that the food should be as a deposit etc. That Israel should sustain themselves with their Torah in the time of the overpowering of the aspect of the seven years of famine, G-d forbid — which is the aspect of the false leaders, as mentioned above. For at every time and period when the true tzadikim of that generation are not known, one must sustain and enliven oneself with the Torah that the true tzadikim before us revealed to us. And we must walk in their ways until Hashem, blessed be He, has mercy on us and reveals to us the true tzadikim of this generation, who have the aspect of ruach nevuah, ruach hakodesh — who have the power to clarify the medameh and to reveal the emunah in the world. And as is brought in our words on the verse, "If you do not know for yourself, O fairest of women, go out in the footsteps of the flock and graze your kids" (Song of Songs 1:8) etc. That is, if the congregation of Israel — who are called "the fairest of women" — if they do not know to whom to draw close, they must for now go in the footsteps of the flock — that is, in the ways of our holy ancestors from of old, as Rashi explained there on this verse: "Look at the ways of your earliest ancestors" etc.; see there (see all this in Hilchos Birchos HaRei'ach). And this is "and let him take a fifth (v'chimeish) of the land of Egypt." "V'chimeish" — this is the aspect of the hei of hashishi [the sixth], the aspect of the five books of the Torah, which are the generality of nevuah that the tzadikim draw — through which the medameh is clarified, which is the aspect of Par'oh and Egypt, as is brought elsewhere (Torah 54). That is, the primary food and good that is drawn through the aspect of the seven years of plenty — which are the aspect of the true tzadikim — is the aspect of ruach nevuah, which is the aspect of the generality of the Torah, the aspect of the five books of the Torah, the aspect of the hei of hashishi. Through this emunas chiddush ha'olam is revealed, as is explained there in the aforementioned Torah — that for this reason the world was hanging until the sixth of Sivan etc., which is the aspect of the hei of hashishi; see there. "We are twelve brothers" (Genesis 42:13) etc. And Rashi explained: "And on account of the one who is missing, we have scattered ourselves throughout all the gates of the city to search for him." This is the aspect of the rectification that all of Israel accomplish — who are included in the twelve tribes — who rectify the blemish that they initially blemished against the honor of the tzadik, who is the aspect of Yosef. For now they are returning in teshuvah for this and scattering themselves through all the gates to search for and seek the tzadik, the aspect of Yosef. And the Torah teaches us in every generation that one must wander and seek and search very, very much — with every kind of searching, with mesiras nefesh [self-sacrifice] — to merit finding the true tzadik, who is the aspect of Yosef. And this is the aspect of the twelve tribes — who are all of Israel — scattering through all the gates to search for Yosef HaTzadik. And through this they rectified what they had initially blemished against his honor, and they truly merited finding him. Through this came their primary sustenance in the land of Egypt, until they merited leaving from there and receiving the Torah through this. For the primary yetzias Mitzrayim was through the power of Yosef HaTzadik, as it is written, "And Moshe took the bones of Yosef with him" (Exodus 13:19), as is stated in the Zohar. For the primary yetzias Mitzrayim and Kabbalas HaTorah — which is the aspect of the clarification of the medameh — this one merits through the tzadik, who is the aspect of Yosef, through whom the medameh is clarified. And one merits subduing Par'oh and Egypt — which are the aspect of the evil in the medameh — and leaving them for freedom. And one merits each time drawing more ruach nevuah, through which the medameh is clarified in completeness — which is the aspect of yetzias Mitzrayim and Kabbalas HaTorah: that they left the evil in the medameh and merited Kabbalas HaTorah, which is the aspect of ruach nevuah, when the medameh was clarified in completeness. Therefore truly then specifically they were purified from the contamination of Egypt, as is known — for the primary clarification of the medameh is through ruach nevuah, which is Kabbalas HaTorah, as mentioned above. And all this one merits through the aspect of Yosef — who is the aspect of the true tzadik of the generation — through the fact that the twelve tribes of Kah, who are all of Israel, merited wandering through all the gates to search for him and seek him with mesiras nefesh — to be killed or to kill, as Rashi explained there — until they merited finding him. Through this they merited all the aforementioned rectifications for all the generations, as it is written, "For life has G-d sent me before you, to place for you a remnant in the land, and to keep you alive for a great deliverance" (Genesis 45:5,7). For the primary vitality and remnant and sustenance of all Israel and all the worlds that depend on them — it is all through the true tzadik, the aspect of Yosef, whom Israel merited seeking until they found him, as mentioned above. And so too we must in every generation seek and search with all our strength, with mesiras nefesh, for the true tzadik — until we merit finding him and drawing close to him. And then we will merit complete emunah, through which the redemption will come, as it is written, "You shall come, you shall gaze from the peak of Amanah" (Song of Songs 4:8). "Tashuri" [you shall gaze] specifically — the aspect of the kol of the awesome song and melody mentioned in the aforementioned Torah, which one merits through receiving from the true tzadik. Fortunate is the one who merits this; fortunate is the one who awaits this; fortunate is the one who spends all his days yearning and longing and pining for this. Halacha 4 is in Hilchos Kibud Av 3. Based on LM II:8 ("Tik'u tochachah"). Core chain: Kavod → ruach nevuah/ruach hakodesh → birur hamedameh (clarification of the imaginative faculty) → emunah shleimah (complete faith). §§1-2: Must seek a true manhig/tzadik. Kavod to the Rav → increases his ruach hakodesh → clarifies medameh → emunah. R' Shimon bar Yochai: when the Chavraya praised him, he said more Torah. §3: Pesukay D'Zimrah: praises = birur hamedameh = magnifying kavod. Self-reinforcing cycle (Halleluyah after Halleluyah). "Mizmor l'David" vs "L'David mizmor." §4: "Mipnai saivah takum" — ziknah rooted in supernal "zakain malei rachamim" = Matan Torah = root of nevuah. 13 tikunay dikna = 13 midos. Before Avraham no ziknah. Kavod to zakain/saivah → draws ruach nevuah → emunah. §5: "V'yaraisa" juxtaposed: kavod → emunah → yirah. §6: Chanukah = chanukas Beis HaMikdash. Emunah rooted in Mikdash. Churban through false prophets. Even in galus, Hashem sends true tzadikim with ruach hakodesh. Ner Chanukah = or hatzadik = neiros haMenorah. Night = medameh; "v'emunascha balailos." §§7-8: Hallel of Chanukah from birur hamedameh. Ner Chanukah = or haTorah = all levels of nevuah. "B'ha'aloscha" juxtaposed to "vayishma es hakol mibain shnai hakruvim." §9: Parashas HaNesi'im: Nesi'im = tzadikay hador; korbanos beheimos = birur hamedameh. §10: Kavanah when lighting: draw or hatzadik to search for and find him. "Chipus hu b'ner." §11: Ketores linked to neiros: fragrances = vitality of neshamah, from emunah via nevuah. "Shemen uketores yesamach lev." §12: "Ki ner mitzvah v'Torah or v'derech chaim tochachos musar": only through the or hatzadik (ner mitzvah/nevuah) can one rebuke fittingly (tochachas Moshe gives good fragrance). Unworthy rebuker = darchei maves. §13: Ner Chanukah samuch lapesach: pesach = emunah = gateway to kedushah. "Pitchu she'arim." Chanukah in Netzach and Hod = source of nevu'ah. §14: Emunas chiddush ha'olam — world hung until 6 Sivan. Chanukah = lashon haschalah v'hischadshus. Or haganuz from 7 days of Beraishis. Tzadikim draw from or haganuz → emunah. "Beraishis" = ma'amar sasum. Tohu vavohu = darkness of concealed knowledge. 8 days = 7 days of Beraishis (chiddush ha'olam) + 8th day (alma d'asei = future renewal). §15: "B'ohel mo'ed... asher al ha'aidus": Luchos/Ten Commandments = klal hanevuah. "Me'erev ad boker" = birur hamedameh at night. §16: 36 neiros = 36 tzadikim who gaze through the aspaklaria hame'irah. §17: Chanukah = chanu-kaf-hei = 25 letters of Yichuda = emunah. §18: Asur l'hishtamesh l'orah: don't approach tzadik for mundane uses; hiskarvus must be for Hashem's sake. §19: Vayehi Mikaitz/Vayaishev read on Chanukah: Yosef = true tzadik; dreams = medameh; pitron = birur hamedameh. "Ruach Elokim" = ruach nevuah. §20: Yosef's dream: sun/moon/stars bowing = bitul hateva = emunas chiddush ha'olam → hashgachah. §21: Par'oh's dream: 7 good cows (tzadikim/7 branches of Menorah/mezona d'nishmesa) vs 7 bad cows (false leaders/bilbul hamedameh/mezona d'gufa). Bad covers good. Tikun through Yosef: appoint overseers, gather the Torah of tzadikim as provisions. When true tzadikim of the generation are unknown → sustain oneself with Torah of earlier tzadikim ("tze'i lach b'ikvai hatzon"). V'chimeish = 5 Chumshay Torah = klal hanevuah = hei d'hashishi. §22: "Shneim asar achim anachnu" — the 12 tribes scattered through all gates to find Yosef = teshuvah for blemishing kavod hatzadik. Torah teaches every generation to search with mesiras nefesh for the true tzadik. Finding Yosef = yetzias Mitzrayim = Kabbalas HaTorah = birur hamedameh in completeness. "Tavo'i tashuri meirosh amanah" — ashrai hazocheh, ashrai hamechaleh kol yamav l'hisgageya l'zeh.