כבוד רבו ות"ח ג

Rabbi Nachman of Breslov: Who He Was and What He Said

Every person is obligated to learn Torah etc. Every person is obligated to teach his son and his grandson, as it says, "And you shall make them known to your sons and your sons' sons." And not his son and grandson alone — rather, every person is obligated to teach students. However, it is a mitzvah to give precedence to his son over his grandson, and his grandson over the son of his fellow etc.

Based on the Torah "V'atem tih'yu li mamleches kohanim" (Torah 34); see there the entire Torah well. And the general principle: one must receive the light of the nekudah [holy point] from the tzadik, who is the aspect of m'la'fum [a vowel-point, see LM I:34] etc. For at first one must receive everything from the tzadik, whose nekudah is the all-inclusive nekudah etc. And afterwards, each and every person must illuminate in his fellow from the nekudah that is in him etc. And one must also illuminate from within himself (minei u'vei) — from the nekudah that is in him — to his heart. For one must illuminate the light of the nekudah through speech (dibur), in the aspect of "My mouth shall speak wisdom" (Psalms 49:4) — to the heart, which is the aspect of vav, in the aspect of "and the meditation of my heart shall be understanding."

Live Up The Good Points — Azamru! And through all this, the charafos [shames/disgraces] that rest upon the heart are nullified — that is, all the desires, which are fallen loves (ahavas hanefulin). For there, near the nekudah, rests the light of the holy love etc. It turns out that every person must speak with the tzadik in order to receive the light of the nekudah from the tzadik, which is the all-inclusive nekudah. And one must also speak with his fellow — for in his fellow too there is the aspect of a nekudah which is the aspect of tzadik, and he must receive from his fellow, and likewise his fellow from him etc. And one must also speak between himself and his Creator (beino l'vein kono) — in order to receive the light of his nekudah from within himself (minei u'vei) etc. See there all this well.

Pray With Your Limbs & Other Devotions of a Nanach And this is the aspect of the mitzvah of Talmud Torah: one must engage in the Torah with a full mouth (b'feh malei) specifically, as it is written, "And you shall speak of them" (Deuteronomy 6:7). And it is written, "For they are life to those who find them (l'motz'aihem)" — "to those who bring them forth (l'motzi'aihem) with the mouth" (as our Sages of blessed memory said, Eruvin 54a). For the primary engagement in Torah must be so that it leads to action (ma'aseh), as our Sages of blessed memory said: "It is not the study that is the primary thing, but the action." And as our Sages of blessed memory said: "It was a common saying in the mouth of Rava: the purpose of Torah is teshuvah and good deeds — that a person should not read and study" etc.

And therefore one must speak Torah through speech (diburim) specifically — so that the light of the nekudah should illuminate, which illuminates through speech with the mouth specifically, in the aspect of "my mouth shall speak wisdom" etc. as mentioned above — that it should illuminate to the heart, to nullify the charafos and the sheviros [breakings] that rest upon the heart. And this is the primary purpose of engaging in Torah: to nullify all the evil desires, which are the evil loves.

The Praises of Rabbi Nachman

And therefore our Sages of blessed memory said (Kiddushin 30b): "If this repulsive one encounters you, drag him to the beis hamidrash; if he is a stone, he will melt" etc. And similarly our Sages of blessed memory said: "I created the evil inclination; I created the Torah as its antidote (tavlin)." That is, as mentioned above. For the primary power of the yetzer hara is through the evil loves that come from the sh'viras keilim [breaking of the vessels] — through which it overpowers a person with its desires. And therefore, through engaging in Torah — through which one connects and illuminates the nekudah to the heart, in the aspect of "my mouth shall speak wisdom and the meditation of my heart shall be understanding" — through this the evil loves fall, as is explained there. And through this the yetzer hara is nullified, whose sustenance is from there.

And this is the aspect of what our Sages of blessed memory said (Berachos 5a): "A person should always incite the good inclination against the evil inclination" etc. "And some say: he should engage in Torah, as it says, 'Say in your hearts (imru bilvavechem).'" "Say in your hearts" specifically — for one must illuminate the saying and the speech to the heart, through which the yetzer hara is nullified, which is the aspect of cherpas lev [the shame of the heart], sh'viras lev [breaking of the heart], as mentioned above.

Likutay Halachos (complete English translation)

And this is the aspect of "Bind them upon your heart always" (Proverbs 6:21) — as stated regarding the Torah. "Upon your heart" specifically — for one must bind the Torah, which is the aspect of the nekudah, to the heart, in order to nullify cherpas lev etc., as mentioned above. For the Torah is the aspect of the nekudah, the aspect of m'la'fum, as is explained there that the Torah is the aspect of m'la'fum etc.; see there.

aJew.org · Rabbi Nachman's Factory of Judaism And this is the aspect of "For this matter is very close to you — in your mouth and in your heart — to do it" (Deuteronomy 30:14). "In your mouth and in your heart" — this is the aspect of needing to bind the nekudah to the heart, in the aspect of "my mouth shall speak wisdom and the meditation of my heart shall be understanding," as mentioned above. And this is "to do it" — for through this one merits guarding and doing and fulfilling the Torah, which is the primary thing, for the charafos and sheviros that rest upon the heart — which are the opposite of the Torah — are nullified, as mentioned above.

One stop for everything Breslov

And therefore one must learn with his son and with his grandson, as it is written, "And you shall make them known to your sons and your sons' sons" etc. — and not with them alone etc. — but one must give them precedence etc. For the Torah, which is the aspect of the light of the nekudah, must be received through three aspects: (1) to speak with the tzadik, to receive from him the all-inclusive nekudah; (2) to speak with one's fellow, in the aspect of "and they receive one from another"; (3) to speak between oneself and one's Creator, to receive the nekudah from within oneself (minei u'vei), as mentioned above.

Arranged by Simcha Nanach

And it is known that in kedushah, each and every aspect must be included within all the aspects. And therefore the nekudah of each individual Jew must illuminate through all three aforementioned aspects. And this is the aspect of "And you shall make them known to your sons and your sons' sons" — corresponding to the three nekudos mentioned above.

For when one learns by himself and speaks words of Torah with his mouth and binds them to his heart, then the nekudah illuminates from his mouth to his heart — from within himself (minei u'vei). And when he merits having a son, he is obligated to learn with him. And then, "two are better than one, for if they fall, the one will raise up his fellow" (Ecclesiastes 4:9-10) — for then the second nekudah illuminates: that each Jew illuminates in his fellow, in the aspect of "and they receive one from another." For sons are also called brothers and fellows, as it is written, "And Yaakov said to his brothers: gather stones" (Genesis 31:46) — and Rashi explained: "'to his brothers' means to his sons, who were brothers approaching him" etc.

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And when he merits a grandson, he is obligated to learn with him. And then, "the threefold cord is not quickly broken" (Ecclesiastes 4:12). For then he must learn with his son and with his grandson, and then his nekudah is magnified and becomes the aspect of the light of the nekudah of the Rav — since he merits learning with two: with his son and with his grandson. For then his son himself learns with his son, who is his grandson, and their learning together is the aspect of the light of the nekudah of the friends, as mentioned above. And he becomes the zakain [elder] and learns with both of them. Therefore his nekudah is in the aspect of the nekudas haRav — who is called zakain, "this one has acquired wisdom." For he illuminates in both — in his son and grandson — in the aspect of the nekudas haRav, which is the aspect of the zakain. And his son and grandson illuminate in each other in the aspect of the nekudas hachaveirim. And each one learns by himself and illuminates the nekudah from within himself (minei u'vei). And then all three nekudos illuminate, and all the charafos and sheviros are nullified, as mentioned above.

Note on Paragraph Numbers

For the three aforementioned nekudos are the aspect of the three Avos: Avraham, Yitzchak, and Yaakov. At first, Avraham's nekudah was only from within himself (minei u'vei) — for he was the first to recognize his Creator in completeness and began illuminating the light of the nekudah in the world, to nullify the charafos and sheviros that had intensified since the sin of Adam Harishon. For Avraham merited kehunah, the aspect of holy love, in the aspect of "You are a kohein forever" (Psalms 110:4). And this he merited through striving all his days in hisbodedus, speaking between himself and his Creator and speaking with people — through which he merited illuminating the light of the nekudah. And through this he merited the holy love that rests near the nekudah, in the aspect of "Avraham My beloved" (Isaiah 41:8), as mentioned above.

Each paragraph in this volume is assigned a cross-reference number (displayed in the margin in gold). These numbers correspond between the English and Hebrew sections, allowing the reader to easily locate the same passage in the other language.

But at first Avraham's nekudah was in the aspect of the nekudah that illuminates from within itself — for he was alone in the world, in the aspect of "Avraham was one" (Ezekiel 33:24). And afterwards, when he merited giving birth to Yitzchak, then it was the aspect of "two are better," as mentioned above. And when Yitzchak gave birth to Yaakov, then "the threefold cord is not quickly broken" — for then the kedushah was completed, for then the light of the nekudah was drawn through all three aforementioned aspects.

Likutay Halachos

And therefore Yaakov Avinu received the nekudah through all three aforementioned aspects: he received it from the father of his father, in the aspect of the nekudas hazakain, who is the Rav of the generation; and he received it from his father, in the aspect of the nekudas hachaveirim, as mentioned above; and he received it from within himself (minei u'vei). And therefore in truth, the kedushah was not completed until Yaakov — whose bed was complete. But from Avraham came forth Yishmael, and from Yitzchak came forth Eisav — for then the cherpah and sh'virah, which are the aspect of the orlah that covers the bris, had not yet been nullified. Through which came forth from them Yishmael and Eisav, who are from the aspect of the cherpah and sh'virah, from the aspect of the malchin kadma'in d'misu [the primordial kings that died] — which are the aspect of "And these are the kings who reigned in the land of Edom before a king reigned over the children of Israel" (Genesis 36:31), as is known.

A Collection of Laws

And all this was because the nekudah had not yet illuminated in completeness through all three aforementioned aspects — through which the cherpah and sh'virah, which are the aspect of Yishmael and Eisav, had not been completely nullified. But Yaakov, who was the threefold cord — and then the light of the nekudah was completed through all three aspects, as mentioned above — then the cherpah and sh'virah were completely nullified, and he merited the guarding of the bris in its utmost, as it is written, "the first of my vigor (raishis oni)" (Genesis 49:3). Therefore his bed was complete, without any disqualification — for then the cherpah and sh'virah were completely nullified through the completion of the light of the nekudah through all three aspects, as mentioned above.

Shulchan Aruch

And this is what our Sages of blessed memory said: "Whoever is a talmid chacham, and his son is a talmid chacham, and his grandson is a talmid chacham — the Torah will never cease from his descendants, as it says, 'And I etc. they shall not depart from your mouth, and from the mouth of your children, and from the mouth of your children's children'" (Isaiah 59:21) etc. For then the nekudah illuminates through all three aspects — through which is the primary fulfillment of the Torah, as mentioned above.

Orach Chaim · Volume 10

And therefore one must give precedence to his son over his grandson, and his grandson over the son of his fellow. For one must illuminate the nekudah in his sons more — because his sons were drawn from him, and their entire holy nekudah is drawn from him. For the primary nekudah in every Jew is because he is of the seed of Israel. For every Jew has a holy nekudah by virtue of his birth — because he is of the seed of Avraham, Yitzchak, and Yaakov. For Avraham merited this: to draw the light of the holy nekudah for himself and his descendants after him for all generations. For from him began the chain of lineage (shalsheles hayuchasin) of the holiness of Israel, which will never be broken.

From the Rav, the gaon (genius), the tzadik, holy menora, a live man of great achievements (Samuel 2:23:20), our teacher and rabbi, the holy and awesome Rav, the true Rav, Reb Nussun — NaCHaL NoAVaYa MiKoR CHuCHMuH (first letters spell: NaChMaN) — of Breslov, the memory of the tzadik and holy one for a blessing, student of our Master, Teacher and Rabbi Nachman of Breslov, the memory of the tzadik and holy one for a blessing.

For from Avraham the nekudah was drawn through birth to Yitzchak his son — for only he is called his seed, as it is written, "Through Yitzchak shall your seed be called" (Genesis 21:12). And similarly from Yitzchak to Yaakov. And Yaakov — his bed was complete, and from him the nekudah was drawn in completeness to the twelve tribes of Y-ah. And so from generation to generation forever — every single person of the seed of Israel has the holy nekudah through birth, because he is of the seed of Israel, of the seed of Avraham, Yitzchak, and Yaakov. For the primary nekudah is in the aspect of the bris, the aspect of "a tzadik is the foundation of the world" (Proverbs 10:25), as is explained there in the aforementioned Torah. And from there are all births — for it is the channel of all neshamos, as is known. And all Israel, through being circumcised, are all in the aspect of the holiness of the bris (as Rabbeinu of blessed memory wrote elsewhere, in Torah 23) — in the aspect of tzadikim, as it is written, "And your people are all tzadikim" (Isaiah 60:21). And this they merited from Avraham, who was the head of the circumcised — and he was the first to remove the cherpah, which is the orlah that covers the bris. Through which he illuminated the light of the nekudah, which is the aspect of "a tzadik is the foundation of the world," and merited giving birth to Yitzchak after he was already circumcised. And through this he merited bequeathing the holiness of Israel for all generations — that all his descendants, who are the seed of Israel, would draw the holy nekudah from father to son, from generation to generation forever, as mentioned above.

And this compilation was made by instruction of his Rebbe, the aforementioned gaon, to explain and innovate in every halacha of the Shulchan Aruch, to find support and allusion in each halacha in the way of true wisdom and instructive lessons (mussar haskail) and wondrous and awesome aitzoas, established on base foundations of refined gold — MOAHARNA"T (our teacher Harav Nussun).

It turns out that the nekudah of every single Jew is drawn from his father by virtue of birth, as mentioned above. But because of the contamination of the serpent (zuhamas hanachash) — which is the intensification of the desires drawn from the sh'viras keilim, from the aforementioned charafos — through this the light of the nekudah that is in every Jew from birth becomes hidden and concealed. For the charafos lev, the sh'viras lev, intensify specifically at birth — for this is a general principle: wherever the kedushah is higher, there they intensify more, for "G-d made this corresponding to that" (Ecclesiastes 7:14) etc. And therefore in most births, the aspect of sh'viras lev, cherpas lev, clings to them — from which is the klipah that covers the fruit, from which are all the desires through which the light of the nekudah is hidden.

Na NaCh NaChMa NaChMaN MAyUMaN

And this is the entire service of every person: to strive to illuminate the essential nekudah that is in him — that it should illuminate to his heart — through speech, speaking between himself and his Creator and with his friends and his Rav etc., as mentioned above. In order to nullify the aspect of the cherpah that rests upon his heart, which is drawn from the sh'viras keilim — because his father did not sanctify himself at the time of birth. And therefore the obligation rests upon his father most of all — to speak with his son in Torah and yiras shamayim, in order to illuminate in him the nekudah from mouth to heart, as mentioned above. For upon his father specifically the obligation rests most — because the essential holy nekudah was drawn from him, since he is of the seed of Israel, as mentioned above. And also the cherpah that rests upon his heart is also through him — through not having sanctified himself properly. And therefore he is obligated to learn Torah with his son — through which all this is rectified. For through learning with his son, he illuminates in him the nekudah that is in him from the holiness of Israel, and nullifies the cherpah that rests upon the heart. For everything is drawn from his father — and he must rectify all this through the speech that he speaks with his son in Torah and yiras shamayim, through which the nekudah illuminates from mouth to heart, through which everything is rectified, as mentioned above.

In loving memory of my mother And this is the aspect of Kri'as Shema. "Shema Yisrael, Hashem Elokeinu, Hashem Echad" — this is the aspect of the light of the holy nekudah that is in every single Jew. For the primary holiness of the nekudah is the holy emunah, which is the foundation of everything. For emunah is the primary kedushah, the generality of the entire Torah, as it is written, "All Your mitzvos are emunah" (Psalms 119:86). And it is the primary nekudah of the aspect of tzadik, as it is written, "And a tzadik lives by his emunah" (Habakkuk 2:4).

Chava Bracha bas Shprintza o.b.m.

And we must say Kri'as Shema with a full mouth specifically — for the primary light of the nekudah is revealed through speech of the mouth specifically, as mentioned above. And this is: "And you shall love Hashem your G-d" etc. "V'ahavta" — this is the aspect of the light of the holy love that rests near the nekudah, as mentioned above. And this is: "And these words that I command you today shall be upon your heart" (Deuteronomy 6:6). "Upon your heart" specifically — for one must bind and illuminate the nekudah from the mouth to the heart, as mentioned above.

4 Eyar 5782

And the parashah explains to us all three nekudos: "And these words that I command you" etc. — this is the aspect of the all-inclusive nekudah. For Moshe is the aspect of the all-inclusive nekudah, as is explained there on the verse "These are the words that you shall speak" etc. And this is: "And these words that I command you today shall be upon your heart" — that is, you shall illuminate and bind the words of the aspect of Moshe, who is the all-inclusive nekudah, upon your heart, to illuminate the all-inclusive nekudah into the heart. "And you shall teach them to your sons (v'shinantam l'vanecha)" — this is the aspect of the second nekudah, the aspect of the nekudas hachaveirim, who receive one from another — as is explained above, that the nekudah that one illuminates to his sons is the aspect of the nekudas hachaveirim, as mentioned above. "And you shall speak of them (v'dibarta bam)" etc. — this is the aspect of the third nekudah: one must illuminate from within oneself (minei u'vei). And this is "and you shall speak of them" — one must also speak by oneself, in order to illuminate the nekudah from within oneself, as mentioned above.

and her daughter — my sister — It turns out that explained in the parashah of Kri'as Shema are all three aforementioned nekudos. For Kri'as Shema is the aspect of the light of the nekudah, which is the essence of kedushah, which is emunah — for the primary kedushah is emunah, as mentioned above.

And this is: "When you sit in your house, and when you walk on the way, and when you lie down, and when you rise up" (Deuteronomy 6:7). This is the aspect of what Rabbeinu of blessed memory specified and wrote there in this Torah: that the primary tikun is through binding one's heart to the nekudah that pertains to one's heart at that particular time; see there. And regarding this matter there is much to speak and explain. And whoever wants to go with this teaching and to look into this truthfully — he can draw himself close to Hashem, blessed be He, and hold himself firm in Hashem, blessed be He, always, forever, in every place he may be, however he may be. For certainly at every time and moment and in every place — whatever level one is at, whatever situation one is in — there is always some aspect of a good nekudah that one can attach himself to: the nekudah that pertains to his heart at that particular time specifically. And if one looks and searches well, certainly the nekudah that pertains to his heart at that particular time will illuminate in him — and through this everything will be rectified, as mentioned above. For this is seen tangibly: certainly the avodah that a person serves Hashem, blessed be He, on Shabbos and Yom Tov is not like the avodah of the six weekdays. And similarly, the avodah at home is not like the avodah on the road — for on the road one certainly cannot engage in Torah as much as at home. But even so, a person is certainly not completely exempt on the road from the service of Hashem — only on the road he must bind himself to the nekudah that pertains to his heart at that time, according to the occupation in which he is engaged. And at home he must bind himself to the nekudah that pertains to his heart then. And similarly, by day one must bind himself to the nekudah that pertains to his heart then, which illuminates during the day; and at night, to the nekudah that illuminates then, at night. And this is: "And you shall speak of them, when you sit in your house and when you walk on the way and when you lie down and when you rise up." For always one must speak in Torah and yiras shamayim and bind oneself to the nekudah that pertains to one's heart at that time, according to the time — whether one is at home or on the road, whether it is day or night. For "to everything there is a season, and a time for every purpose under heaven" (Ecclesiastes 3:1). And this is the aspect of "For this, let every pious one pray to You at the time of finding (l'eis m'tzo)" (Psalms 32:6). "L'eis m'tzo" specifically — that he should always merit finding the nekudah according to the time and the moment, as mentioned above. For certainly it is impossible for a person to know all this in detail — only he must believe always, wherever he is, at every time and moment and at whatever level — whether in ascent or in descent. Even if the descent is, G-d forbid, as it is, may the Merciful One save us — he must know and believe always that certainly there is now an aspect of a good nekudah that pertains to his heart at that particular time specifically, through which he will be rectified from wherever he is. And for this one needs much prayer and supplication, in the aspect of "for this let every pious one pray to You at the time of finding." "At the time of finding" specifically, as mentioned above. For this is the primary hisbodedus and conversation between oneself and one's Creator, about which Rabbeinu of blessed memory warned us greatly. For one must always strengthen oneself to increase in conversation between oneself and one's Creator — for the way of a person who wants to engage in this is that it always seems to him that now he cannot speak, and he does not know what to speak, and his heart is very sealed etc. — as is known to everyone who enters into this. And all this is because at every time the charafos lev, sh'viras lev, intensify and want to hide and conceal from him the light of his holy nekudah that pertains to his heart at that time. Therefore it seems to him that at that time he cannot speak. But in truth it is a complete falsehood, and it is only the work of the adversary. For if he says so, it will seem so to him always — that now he has no heart to speak — and he will never speak, G-d forbid. But in truth he must strengthen himself and know and believe that certainly there is no time in the world when he cannot bind himself to the nekudah that pertains to his heart at that time. Therefore he must strive greatly to speak whatever he can, and to seek and search through his words for his holy nekudah. And if he strengthens himself and forces himself to open his mouth against his will, to speak always — certainly Hashem, blessed be He, will help him and open his mouth and heart, until he will always merit binding himself to the nekudah that pertains to his heart at that time, through which everything will be rectified, as mentioned above. And there is still much to speak about this, but it is impossible to explain things like these well. And one who truly desires will understand a little from these words of ours, and will strengthen himself in hisbodedus and conversation between himself and his Creator and with his friends and his Rav, always, however it may be. And this is the aspect of the generality of the entire Torah: to illuminate the light of the holy nekudah, as mentioned above. And therefore most of the mitzvos of the Torah are dependent on time and season. For one must receive the light of the nekudah according to the time and season: for example, on weekdays one receives the nekudah through tefillin; on Shabbos and Yom Tov through the holiness of the day itself; on Pesach through eating matzah and the four cups etc.; on Sukkos through sukkah and lulav; on Rosh Hashanah through shofar etc. And similarly at other holy seasons. And similarly, even the mitzvos that apply at all times — certainly no day is like another and no person is like another. For on this day Hashem, blessed be He, arranges for him the mitzvah of visiting the sick; on this day the mitzvah of clothing the naked; on another day hosting a bride; and similarly. And no person is like another — as we have seen with all the tzadikim and G-d-fearing people who came before us: this one engaged more in Torah, this one more in tefilah, this one was more careful with this mitzvah and this one with another. And as our Sages of blessed memory said: "In what was your father most careful?" And as is brought in the writings of the Ari z"l regarding this. And everything is according to the nekudah that pertains to one's heart at that time, as mentioned above. And similarly, the study of each day is not like the next — for on this day one studies here, and tomorrow in another place, or in a different book further on, or in a completely different book. And this is the aspect of the shir shel yom [song of the day] — for each and every day has its own special song, according to the holy nekudah that pertains to the hearts of the children of Israel collectively on that day. For there are many aspects in this matter, both collectively for Israel and individually, as mentioned above. And this is the aspect of the sidros of the Torah [weekly Torah portions] — that each week a different seder is read from the Torah. And also the seder is divided into seven parashiyos, corresponding to the seven days of the week — all in order to receive each week and each day the light of the nekudah that pertains to one's heart at that particular time specifically, as mentioned above. And this is the aspect of "Day unto day utters speech, and night unto night expresses knowledge" (Psalms 19:3). For everything is according to the time and season — and accordingly, speech is drawn from Above. And each person must strive and strengthen himself to speak the words according to the time, in order to bind himself to the nekudah that pertains to his heart at that time, as mentioned above. And this is the aspect of "My unformed substance Your eyes saw, and in Your book they were all written — the days that were formed, and for it (v'lo) one among them" (Psalms 139:16). "V'lo echad bahem" — this is Shabbos, which is the primary holy nekudah, in the aspect of "an eternal covenant between Me and the children of Israel; it is a sign forever" (Exodus 31:17) etc. And this nekudah illuminates in all the days and in all people, in the aspect of "my unformed substance Your eyes saw" etc. — which are the generality of all people in all generations, as our Sages of blessed memory said on this verse: "This teaches that the Holy One, blessed be He, showed Adam Harishon every generation and its expounders" etc. And all people in all the days that they are alive must receive the light of the nekudah according to the day — which is the aspect of "the days that were formed, and for it one among them." For in truth the essential nekudah is one — only the light that each person receives from it is according to the person and according to the day. But the ultimate goal of all the nekudos is one — to recognize the One and Unique One, in the aspect of "Shema Yisrael, Hashem Elokeinu, Hashem Echad," which is the primary nekudah, as mentioned above. And this is: "I will bless Hashem at every time; His praise is always in my mouth" (Psalms 34:2). And this is: "Every day I will bless You, and I will praise Your Name forever and ever" (Psalms 145:2). For at every time and every day one must bless and praise Hashem, blessed be He, and lay out one's conversation before Him — for at every time and every day, at whatever level one is, there is an aspect of a holy nekudah that pertains to one's heart at that particular time specifically, and one must bind oneself to that nekudah, as mentioned above. And this is the aspect of "And I beseeched (va'eschanan) Hashem at that time, saying" (Deuteronomy 3:23). "At that time" specifically. For Moshe merited this: that his prayer and supplication was always in the aspect of "at that time," as mentioned above — for Moshe is the all-inclusive nekudah that includes all the nekudos of all people and of all times and seasons. And therefore he merited that he always directed his prayer "at that time" — to bind himself to the nekudah that pertained to his heart at that time, as mentioned above. [This section pertains to what was said above.] And Yosef, who is the aspect of the tzadik, the aspect of the aforementioned nekudah — therefore it is said of him, "for he is the son of his old age (ben zekunim)" (Genesis 37:3). For the nekudah in completeness illuminates through the aspect of the zakain of kedushah — that is, when it illuminates through the aspect of the three Avos, from father to son to grandson, as mentioned above. And therefore Yosef, who is the aspect of the light of the nekudah in completeness, is called ben zekunim, as mentioned above. Based on LM I:34 ("V'atem tih'yu li mamleches kohanim"). Core concept: the nekudah (holy point) in every Jew, and the three modes of receiving/illuminating it: (1) from the tzadik/Rav (nekudah klaliyus), (2) from friends/fellows (nekudas hachaveirim, "umekablin dein min dein"), (3) from within oneself (minei u'vei, through hisbodedus). Light of the nekudah illuminates from mouth → heart (pi yedaber chachmos → v'hagus libi tevunos), nullifying the charafos/sheviros (fallen loves/desires from sh'viras keilim) that rest upon the heart. §1: Summary of LM I:34. Three nekudos: tzadik, chaveirim, minei u'vei. Through dibur → nekudah illuminates to heart → charafos nullified → ahavah kedoshah revealed. §2: Talmud Torah b'feh malei = illuminating nekudah through speech to heart. Purpose: lavo lidei ma'aseh. Torah = tavlin for yetzer hara (whose power = ahavas ra'os from sh'viras keilim). "Imru bilvavechem" / "Koshrem al libecha" / "B'ficha uvilvavecha la'asoso." §3: V'hodatam l'vanecha v'livnai vanecha = three nekudos. Self-study = minei u'vei. Son = nekudas hachaveirim ("tovim hashnayim"). Grandson = chut hameshulash → nekudas haRav/zakain. Three Avos: Avraham (minei u'vei, first in world), Yitzchak (tovim hashnayim), Yaakov (chut hameshulash → mittaso shleimah). Before completion: Yishmael/Eisav = cherpah/sh'virah from malchin kadma'in. Three generations of TC = nekudah in all three aspects = Torah endures. §4: Precedence to sons because nekudah drawn from father through birth (zera Yisrael from Avraham). Shalsheles hayuchasin. Nekudah = bris = tzadik yesod olam = channel of all neshamos. All Yisrael are nimolim = tzadikim ("V'amech kulam tzadikim"). But zuhamas hanachash/sh'viras keilim hides nekudah at birth → father must rectify by speaking Torah with son. §5: Kri'as Shema = or hanekudah = emunah ("kol mitzvosecha emunah," "v'tzadik be'emunaso yichyeh"). "V'hayu hadevarim" = nekudah klaliyus (Moshe). "V'shinantam l'vanecha" = nekudas hachaveirim. "V'dibarta bam" = minei u'vei. §6: "B'shivtecha b'veisecha" etc. = bind oneself to the nekudah shayach l'libo ba'eis hazos — at every time, in every situation. Even in descent. "L'eis m'tzo" = finding the nekudah according to the time. This is the ikkar of hisbodedus: always speak, even when it seems impossible, for the charafos lev want to conceal the nekudah. Force open the mouth → Hashem will help. §7: Most mitzvos are time-bound because nekudah received according to the time: tefillin on weekdays, kedusha of Shabbos/YT, matzah/lulav/shofar at their times. Even non-time-bound mitzvos vary by day and person ("Avicha b'mai zahir tfei?"). Shir shel yom, weekly sidros, "yom l'yom yabia omer." §8: "Golmi ra'u einecha" — Hashem showed Adam all generations. "V'lo echad bahem" = Shabbos = ikkar hanekudah. Essential nekudah is one; light differs per person and day but tachlis = echad = "Shema Yisrael." "Avarcha es Hashem b'chol eis" / "B'chol yom avarecheka." "Va'eschanan el Hashem ba'eis hahi" — Moshe = nekudah klaliyus, always prayed "ba'eis hahi." §9: Yosef = tzadik = nekudah. Called "ben zekunim" — for nekudah in completeness illuminates through the zakain/three Avos chain (father → son → grandson).