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Likutay Halachos – YD Hilchos Avadim, Halachah Beis

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"If a bird's nest chance before you on the way, in any tree or on the ground, with fledglings or eggs…" [Deuteronomy 22:6] — Based on the Torah Sod Kavanas HaMilah [Likutay Moharan I:63] on the verse "Serafim…six wings…" [Isaiah 6:2], concerning the matter of megaleh tefoch u'mechaseh tefoch — revealing a handbreadth and concealing a handbreadth — regarding the tzadik and regarding Hashem Yisborach. Sometimes the tzadik, in relation to the world, is in the bechinas megaleh — revealing and drawing close to them — and sometimes in the bechinas mechaseh — concealing himself and withdrawing from them greatly, until the minds of those who draw near are confounded. And similarly regarding Hashem Yisborach — one must be in the bechinas both revealing and concealing. For one must cleave and draw near to Hashem Yisborach as though He were revealed and drawing near — yet the more one draws nearer, the more one must distance oneself — meaning, know that one is very far from Hashem Yisborach. For if one thinks and imagines that one has already drawn near and knows the knowledge of Hashem Yisborach, this is a sign that one knows nothing at all. And this is the bechinas: "Peace, peace to the far and to the near…" [Isaiah 57:19]. See there.

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And this is the bechinas shilluach ha'kain — for this is a great fundamental that one must know: that one does not know at all. For Oraisa [Torah] and Kudsha Brich Hu [the Holy Blessed One] and Yisroel kulla chad [Israel are all one] — and just as it is impossible to attain Him Yisborach, for no thought can grasp Him at all, so too it is impossible to attain the Torah. And so too it is impossible to attain the greatness of the souls of Israel — even of the least of the least — and what is happening with each individual and for what he came to this world and what will become of him. But if so, since everything is sealed and utterly hidden — we would not know any matter of divine service, nor how to serve Hashem Yisborach. Yet out of His love and compassion for Israel His people, He revealed His secret to our forefathers, until His compassion prevailed and He gave us the Torah through Moshe His servant, who illuminated our eyes and made known to us all the Torah and the commandments which are our life to observe in this world. Yet even now, although we know the Torah and the commandments, we still do not know at all — as written: "Wondrous are Your testimonies…" [Psalms 119:129]. We are only obligated to observe the Torah as He commanded — but the reasons of the commandments and the inner dimension of the Torah are sealed and hidden from us, as written: "I said I will become wise, but it is far from me" [Ecclesiastes 7:23]. Therefore one must remember well all stated above in the aforementioned Torah — regarding the tzadik and Hashem Yisborach — to know that the more one draws near, the more one is still far. And this applies both to Hashem Yisborach and to the tzadik. Yet just as Hashem Yisborach and the Torah and the tzadikim are sealed and utterly hidden from us — so too are they close, present, and revealed to us greatly. And conversely — just as they are revealed and close — so too are they far and hidden. Both are true — in the bechinas "Shalom la'rochok v'la'korov" — for Kudsha Brich Hu is sotum v'galyo [hidden and revealed], and so is the Torah, and so are the tzadikim. And as explained in the Torah Vayasev — regarding emunah — that the essence of faith is precisely in what one does not know and understand. Yet for the believer, it is revealed and known as though seen with one's eyes, because of the greatness of complete faith. Therefore one must know: sometimes when Hashem Yisborach helps him and a spark flashes — even though in truth it is genuine closeness from Him and a great and wondrous chesed — one should not err and think one is already near. For one must know all the above: the more one is drawn near, the more one is still very far — for His greatness is without limit. Nevertheless one must know that every drawing near is wondrous chesed — for it is genuine closeness and eternal salvation. Yet the ultimate perfection of salvation is still far, and one must still stand and await salvation greatly. This is the bechinas: "he saw the place from afar" [Genesis 22:4]. And: "his sister stood from afar" [Exodus 2:4] — they gazed at salvation from very far away. For this was the essential trial of Avrohom: Hashem had promised him to multiply his seed and for them to inherit the Land with the holy place of the Bais HaMikdash — then commanded him to slaughter Yitzchok. Yet he did not question His ways and went wholeheartedly to slaughter him. On the third day: "Avrohom lifted his eyes and saw the place from afar" — he saw the place, Har HaMoriyah, where his descendants were destined for all greatness and good and knowledge of Hashem — he saw all the good hope his descendants would merit there — yet from very far away. For he was now bringing Yitzchok to be slaughtered. And Miriam first prophesied that Moshe would save Israel — then she saw him being cast into the water — and our Sages taught that her father slapped her on the head. Yet she stood from afar, awaiting from a distance for her prophecy to be fulfilled, even though he was being thrown into the water. And so it is in every generation in general and particular. And even after Hashem Yisborach saved Avrohom and commanded "do not send forth your hand" — he immediately needed to seek Yitzchok's match. Then he heard Rivkoh was born — salvation — yet still from afar: she was an infant of one day and Yitzchok was thirty-seven years old. Then he came home and found his righteous wife Sarah had died, with no place to bury her except through great effort and miraculous assistance to acquire Machpaylah from Efron. And then great miracles were needed to bring Rivkoh out from the house of Besuel and Lavan. And so with all that befell Yitzchok whose wife was barren, and especially all that befell Yaakov above all others — and each time Hashem Yisborach helped greatly. Yet the perfection of ultimate salvation was still far. And even now in this generation — after Hashem Yisborach already helped our forefathers who established the congregation of Israel in the world, gave us the Torah, and built the Bais HaBechira — there is no counting all the goodness and wonders He performed for us. As we say: "Were our mouths filled with song…" — yet still we are far from the ultimate salvation. One who looks at the truth truly sees Hashem's salvation and the wonders of His chesed each day, as we say: "For Your miracles that are with us every day, and Your wonders and goodness at every moment…" Yet even so, complete salvation is still far, for we are held in our many sins in the grip of this exile until the burden has nearly become unbearable — and especially the exile of the soul, which is the essential exile, as each person knows the afflictions of his own heart. Yet we see Hashem's salvation at every moment — for we merit each day to lay tallis and tefillin and observe many mitzvos. And even one who lacks understanding to see His wonders each day must at least believe — as our Sages instituted we say three times daily: "For Your miracles that are with us every day…" And: "Blessed is Hashem Who daily loads us with benefit…" [Psalms 68:20]. And: "Hashem's kindnesses have not ended, His mercies are renewed each morning; great is Your faithfulness" [Lamentations 3:22–23] — Rashi explains: the chasodim are renewed each morning. All the salvations are in the bechinas "vayar es ha'makom me'rochok" — we see salvation at every moment, yet it is still far. And through this each one according to his level can strengthen himself in the bechinas: "From afar she brings her bread" [Proverbs 31:14] — lachma d'Oraisa [the bread of Torah] — for the counsels of Torah can only be received from very far away precisely, in the bechinas shalom la'rochok v'la'korov. For every good point in which Hashem helped him flows from very, very far away. Yet His compassion is very great and He brings his bread of Torah — his salvation — from very, very far. And even after bringing it, he is still very far — and that itself is his closeness. For the distancing is the ultimate closeness: when one knows one is very far, one is precisely at the ultimate closeness to Him Yisborach — and the moment one considers oneself close, one is very far, as above. And this is the bechinas: "If a bird's nest chance before you on the way, in any tree or on the ground, with fledglings or eggs…" — for it is known and explained in the Tikunim that this alludes to the exile and wandering of the Shechinah and Kneses Yisroel in general and in particular — about which it is said: "Like a wandering bird from its nest…" [Proverbs 27:8]. When a Jewish person wanders and drifts in the exile of his soul, being in the bechinas "ba'derech" — the road — the bechinas wandering and exile. "In any tree" — he has not yet clarified the Tree of Knowledge of Good and Evil; the Tree of Life and the Tree of Death are still mingled within him, in the bechinas "and from there it divided" [Genesis 2:10]. "Or on the ground" — the ultimate of physicality. Yet even so, Hashem Yisborach arranges there in His wondrous chesed that one finds efro'chim [fledglings] or baytzim [eggs] — the bechinas holiness of Torah and mitzvos. As stated in Tikunay Zohar: efro'chim — these are moray Mishnah [masters of Mishnah]; baytzim — these are moray Mikra [masters of Scripture]. But all is still in katnus [smallness], as explained there: "their wings are not yet complete." And the mother is brooding over the fledglings or eggs — this is the bechinas ima d'mesakchet al banin [the mother sheltering her children], the bechinas "aim la'binah tikra" [call understanding mother] — the bechinas Shechinsa Ila'ah [supernal Shechinah], the collective of the three first sefiros, of which it is said: "in what is too wondrous for you, do not inquire" — the bechinas "kevod Elokim haster davar" [the glory of Hashem is to conceal a matter]. In truth, certainly all the goodness and chesed that Hashem helps him with — even in his great distancing — to seize some Torah and mitzvos, even if not whole — is exceedingly precious and a great salvation. And certainly everything flows from a very high and lofty place — in the bechinas "meemehrchak tovi lachmoh" as above. This is the bechinas mother brooding over the fledglings: the mother is Binah Imma Ila'ah [the Supernal Mother] — the concealed world — brooding over these fledglings and eggs — the good points of Torah and mitzvos — that He arranges for one who is so distant and wandering. For Hashem Yisborach thinks from afar to benefit each person, as written: "He devises plans so that no outcast shall be banished from Him" [II Samuel 14:14]. But He warned: "do not take the mother with the young" — do not take also the mother — the contemplation of the hidden and concealed — "with the children" — the goodnesses and salvations Hashem chanced before you. Even though everything flows from there — for the mother herself is brooding over fledglings and eggs whose wings are not yet complete — still you have no permission to take the mother with the children. That is, do not immediately want to contemplate and see the ultimate salvation — for even though Hashem Yisborach has helped you greatly, you have no grasp yet of the mother, which is the supreme contemplation that is the ultimate salvation — for Imma Binah is the bechinas alma d'atay [the World to Come]. Therefore: "send away the mother" — for in what is too wondrous for you, do not inquire. Know that you are still very far from ultimate salvation. Only: "and the children you may take for yourself" — the fledglings and eggs, the points of Torah and mitzvos Hashem arranged for you — take them, engage with them, bring them from smallness to greatness. But ultimate salvation — the bechinas supernal contemplation — is still far, for you still do not know at all, as above. Therefore: "send away the mother." And this is the bechinas: "ki yikarai" — "if it chance" — to the exclusion of the muzmon [a prepared nest]. For the essential warning of "send away" applies only to one who is in the bechinas "if it chance before you on the way" — still in great exile and wandering, with Hashem chancing the nest before him on the road. But one for whom the bird's nest is muzmon — who has already labored greatly in his service of Hashem until meriting to prepare the holiness — for everything holy requires zimun [readiness], as stated in the holy Zohar — he can certainly take the mother with the children, according to his own level. For the great tzadikim, for whom the bird's nest is muzmon, certainly merit to attain the hidden secrets of Torah — the bechinas mother, as above. And this is the bechinas: "Turn your eyes from me, for they overwhelm me…" [Song of Songs 6:5] — see Rashi there. For certainly "your hair is like a flock of goats… your teeth like a flock of ewes… like a piece of pomegranate is your temple" — and Rashi explains all this as the abundance of Hashem's cherishing of the good deeds and mitzvos of even the lightest of Israel. Certainly you too are most beloved in My eyes. But even so: "Turn your eyes from Me, for they have overwhelmed Me" — in the First Temple I showed you excessive affection, and now it is necessary that you turn your eyes from Me, not to restore now the Kapores and Aron and Keruvim until the time of the end of wonders. And so it is with every person at every time — especially now in the grip of this exile, in the ikvos Meshicha. Understand this well, to draw from it counsel and strengthening — for it is your life forever, as written regarding shilluach ha'kain: "that it may be good for you and you may lengthen your days" [Deuteronomy 22:7]. For this is the essence of life: when one merits to contemplate each day the abundance of His compassion and chesed — yet even so is still far — this is the essential perfection of knowledge and wisdom, the essence of life. And through this one can be renewed each day in the bechinas "chadoshim la'bokorim rabba emunasecha" [renewed each morning, great is Your faithfulness]. Understand well. Therefore Shlomo HaMelech, peace be upon him — although wiser than all men — afterward confessed regarding himself that he had greatly erred in this, imagining he was already near to Hashem Yisborach, as written: "Unto Ithiel, and Uchal" [Proverbs 30:1] — confessing about having said "Iti Kail" [G-d is with me], as our Sages taught. For in truth one does not know at all — as he explained afterward: "For I am more brutish than any man and have not the understanding of a man; nor did I learn wisdom…" [Proverbs 30:2–3]. That is, as above. And this is the bechinas: the ner Chanukah [Chanukah candle] is forbidden to use for its light — unlike the ner Shabbos, where the mitzvah of lighting is precisely to use its light for oneg Shabbos [Shabbos delight]. For it is explained in the kavonos of the Ari of blessed memory that the ner Chanukah is a very great light — the collective encompassing of the three yichudim — that is drawn down very low: below ten tefochim, to the very force of Asiyah. This is the novelty and wonder of ner Chanukah: through the great power of the miracle — when Matisyahu and his sons prevailed over the wicked kingdom that sought to cause Torah to be forgotten — and when the Chashmonai kingdom defeated them, they merited a wondrous salvation, and the lights of the Menorah burned miraculously for eight days. Through this they established for us to kindle the holy ner Chanukah — so great in its luminance that we can draw it down, each person, to below ten tefochim, to illuminate even there this light of Torah and mitzvos, in the bechinas: "for a candle is a mitzvah and Torah is light" [Proverbs 6:23]. And therefore it is forbidden to use its light — because since this light is drawn down to the place of the Sitra Achra's hold, one may not use this holy light lest the external forces grasp it, as explained in the kavonos. But the ner Shabbos — since on Shabbos all worlds ascend, Asiyah to Yetzirah and Yetzirah to Beriah etc. — the candle is lit in a high place where the Sitra Achra has no hold, and therefore one may use its light. All this is the above matter: the ner Chanukah draws down the light — the salvation that Torah will endure — from very far, from a very high place, to a very low place, below ten tefochim. Therefore it is forbidden to use its light — for the light is not yet ours in completion. Only this itself is the wondrous chesed: that we draw such a holy and awesome light into our homes, for each person, below ten tefochim, as above. And this is the bechinas what our Sages taught: "Ner Chanukah — ish u'baiso" [the ner Chanukah — one person and his household]; the mehadrin light a candle for each individual; and the mehadrin min ha'mehadrin add each day. For the essential mitzvah is one candle for a person and his household — since the essential lighting is only to see it and gaze upon the miracle — one candle suffices, for all can gaze upon it and contemplate the power of the miracle, to be aroused in the service of Hashem Yisborach. But the mehadrin light a candle for each individual — so that each person takes to heart that Hashem Yisborach also performs miracles for him personally and illuminates him in His goodness unto his own mind — to rouse him from his sleep. For many err: even a decent person who contemplates Hashem's great chesed for us in every generation — that we have survived such exile — may still err personally, not sensing for himself the power of the miracle. For he knows his own heart's afflictions and his soul's great pains, and each day the yaytzer hara overpowers him — until he can mistakenly think himself to be in ultimate darkness, Heaven forbid, and that the light does not reach him. Even though he sees the light and believes Hashem illuminates us with Torah, his salvation — still he does not believe for himself personally that the light reaches him. Therefore the mehadrin light a candle for each individual — so each person knows that even to him personally the light reaches. For Hashem performs wondrous miracles for him personally; he merits the light of Torah and mitzvos — the good points he seizes each day, especially one who has merited to draw near to the true tzadikim. Only the light is still in the bechinas "vayar es ha'makom me'rochok", as above. But the light illuminates him with wholeness — for himself, personally — even amid the powerful darkness in which he is caught, in the bechinas: "Though I sit in darkness, Hashem is a light to me" [Micah 7:8]. Through this he merits at every moment to seize much good — his eternal hope — and can strengthen himself and rouse himself from sleep each time, as above. And the mehadrin min ha'mehadrin add and go each day — for not only does one draw the light to himself personally, even though it is from very far away — for on the contrary, this is his essential tikun — but furthermore he adds each day. For one who is strong in faith and gazes upon Hashem's wonders performed anew each day — in the bechinas "chadoshim la'bokorim rabba emunasecha" — believing the chasodim renew each morning, for "Hashem's kindnesses have not ended" — he adds in drawing the light upon himself with additional illumination each day. For in truth Hashem Yisborach illuminates us each day with additional light through the power of the tzadikim, in the bechinas: "The path of the righteous is like the light of dawn, shining ever brighter until the perfect day" [Proverbs 4:18] — the light increasing every moment until the perfect day. And even though we are now in bitter exile — His hidden light grows each day, and from it flows the renewal of creation, as we say: "Who in His goodness renews each day, continually, the act of Creation." This is the bechinas conclusion of the blessing over the lights: "May a new light shine upon Zion…" For certainly Hashem Yisborach will complete what He began — for certainly our light will come, which is Moshiach Tzidkainu: "for in Your holy name You swore to him that his light would never be extinguished forever." Therefore even though we are far from the light and must only see it — each person must still kindle it for himself personally, and furthermore add and increase. For Hashem Yisborach adds upon each person His light of chesed and salvation each day, as we say: "For Your miracles that are with us every day…" And this is the bechinas: "And he reached the place, and lodged there, for the sun had set" [Genesis 28:11]. Regarding Avrohom it is written: "he saw the place from afar" — but regarding Yaakov: "he reached the place" — for he merited more, literally reaching the place (as cited in the holy Zohar). Yet even so, he knew the place was still very far — until the time of the end. Therefore "he lodged there" — alluding to the troubles and darkness of exile. "For the sun had set not in its time" — this is the bechinas what befalls every person: sometimes in Hashem's compassion a great light opens to him and he imagines he will surely become a worthy person — then suddenly it becomes dark, as though the sun set before its time. And Yaakov was informed in his dream that all this is the bechinas "a ladder set on the ground and its top reaching to the heavens" — for this is all of a person's divine service: going from level to level like climbing a ladder. "Angels of Hashem ascending and descending" — these are the tzadikim who must have many ascents and descents — for before the ascent there must be a descent, and the descent is the ultimate purpose of the ascent. Therefore a person should not be astonished or fall in spirit from all that befalls him. Neither in ascent nor in descent should one err: when seeing some salvation and spark, do not think the light is already yours — know you are still very far, as above. And through this one will not fall when later seeing the light darken — the descent. For in truth, the light that illuminated him has not been extinguished — the light of His chesed Yisborach illuminates always. Only everything is in the bechinas "meemehrchak tovi lachmoh" and "vayar es ha'makom me'rochok." But ultimately Hashem Yisborach will complete what He began — one must always be awaiting salvation, in the bechinas: "and all eyes look expectantly to You" [Psalms 145:15]. As we say: "for Your salvation we hoped all the day." And this is the bechinas Hallel of Chanukah, as we say: "They established these eight days of Chanukah to give thanks and praise to Your great Name." For Hallel is the bechinas joy — said joyfully over all the miracles, past and future, the days of Moshiach and the ultimate future, as Rashi explains [Psalms 26] on "to tell of all Your wonders." For all written above — the essence is to arrive at simchah and not the opposite. Some may fall into depression and melancholy, Heaven forbid — which is more harmful than anything — upon seeing the great distance from the light. Therefore one who truly cares for himself must convert everything to simchah — for precisely through seeing the great distance of the light from him, one should rejoice exceedingly. For after all, one sees that the light is literally present: one does kindle the holy ner Chanukah in one's home! And with all the mitzvos: one takes tefillin — of very great and sublime lights — and places them literally on one's head and arm. Is there greater closeness? And even if one knows the light of tefillin is still far — on the contrary, this is our joy: we are healed with such precious and wondrous remedies coming from such great distance! Therefore they established for us all the Yamim Tovim [festivals] and ordained Hallel on them — as written: "He made a memorial of His wonders; gracious and compassionate is Hashem" [Psalms 111:4]. Rashi explains this is a great act of compassion from Him — that He fixed for us the festivals as a memorial of His wonders. For through crying and prayer alone it is difficult to endure — one can fall from the crying itself upon seeing the abundance of troubles. Therefore it is wondrous chesed that He established the festivals as a memorial of His wonders, and ordained that we say Hallel — to praise and extol Him with joy over the great miracles, encompassing all miracles past and future — so we merit to convert everything to simchah, the essence of strengthening, in the bechinas: "the joy of Hashem is your strength" [Nehemiah 8:10]. The essential point: the more one understands the great distance of the light, the more one should strengthen in joy over His chesed Yisborach — that the light is literally in one's home. This is the bechinas ner Chanukah. We see that the Chashmonai tzadikim prevailed over the wicked kingdom that wanted Torah to be forgotten, and drew the continued existence of Torah into the world — and we still hold the Torah today. All this is hinted at in the ner Chanukah: the light of Torah was illuminated for us from very, very far away. For the greater the patient, the greater the physician and medicines required. Since Hashem Yisborach foresaw our great weakness in exile, He prepared such miracles so we merited to kindle the holy ner Chanukah — indicating the tzadikim draw upon us the light of Torah from very, very far away. And in this is great hope — for He will certainly bring us out of all our troubles, since we see at every moment lights so distant and lofty, literally present with us. And if we are still far — one must know not to fall in spirit. But one must always convert everything to joy: the distant and sublime light is literally in my home! This is the bechinas Hallel and joy — to strengthen oneself through joy to await salvation and to be confident: just as His chesed prevailed to make for us such great miracles, enabling us to have such wondrous lights from such great distance — in the bechinas "meemehrchak tovi lachmoh" — we are confident He will certainly save us in His compassion, making new and wondrous miracles until we return to Him in truth and He completes what He began, "for the word of our G-d shall stand forever." As written: "And You are exalted forever, Hashem" [Psalms 92:9] — Rashi: forever Your hand is uppermost. And this is what was said in the Second Temple at Simchas Bais HaShoyaiva: "Our forefathers who were in this place — their backs were to the Sanctuary of Hashem and their faces eastward… but we — our eyes are to Hashem!" Repeated: "We are to G-d, and our eyes are to G-d!" The Gemara explains: "anu l'Yah mishta'chavim" [we bow in thanks to G-d] and "u'l'Yah aynaynu m'yachalos" [our eyes await G-d]. That is, as above: they would bow and give thanks to Hashem Yisborach for the great salvations and wondrous chesed He performed — rebuilding the Bais HaMikdash anew. This is l'Yah anu mishta'chavim — bowing is the bechinas giving thanks for the past. But they knew how far they were still from complete redemption. Therefore they said a second time: "u'l'Yah aynaynu m'yachalos" [our eyes await G-d] — for certainly, even though Hashem already helped them with such salvation, as written: "in our bondage our G-d has not forsaken us, but has extended lovingkindness to us before the kings of Persia…" [Ezra 9:9] — still their eyes await G-d for the complete redemption. And so now in this exile we see wondrous miracles and chesed each day, as we say three times daily: "For Your miracles that are with us every day…" And we must give thanks greatly. But we must know all salvations come from very far away, as above — and each day await salvation ahead, in the bechinas "l'Yah anu mishta'chavim u'modim" and "u'l'Yah aynaynu m'yachalos." And they mentioned the shame of the ancients — that their forefathers who were in this place turned their backs to the Sanctuary, bowing eastward, doing many shameful and abominable things. The matter seems puzzling — why mention shame in their joy? But all of this was in order to come to joy and strengthening in Hashem and His holy Torah. They mentioned how the ancients fell into such abominations — because all their falling came through haughtiness and arrogance, which brings a person to all evils. From arrogance flows the root of all falls — until they could not strengthen themselves and draw near to Hashem even from a distant place, for they could not bear the smallness and lowliness in their own eyes. Those who are distant through their desires, when wishing to strive and draw near, must at least feel their own lowliness and distance, and trust in the ever-renewing power of His chesed — that even they can draw near. But they were arrogant and could not bring themselves so low — until the spirit of foolishness prevailed and they fell into such abominations. Therefore the celebrants remembered the opposite: "our forefathers… but we are to G-d — we know all Hashem saves us is through wondrous chesed, we bow and give thanks, and still our eyes await G-d" — for we know our distance from Him Yisborach. And this is the essence of our joy: that He saved us from such distance with such wondrous salvations. And this is the bechinas Mizmor Shir Chanukas HaBayis l'Dovid [Psalm 30] — recited daily before prayer — speaking of every individual person: the greatness of wondrous salvation He bestowed in His compassion, and throughout containing supplication for the future. "I will extol You, Hashem, for You have drawn me up… Hashem, my G-d, I cried out to You and You healed me; Hashem, You brought up my soul from the grave…" [Psalms 30:2–4]. For certainly — after all that has befallen the person until that very day, with Hashem helping him — now standing wrapped in tallis and tefillin, ready to pray before his Creator — he must immediately give thanks and bless Him for all this chesed, saying with joy: "I will extol You, Hashem, for You have drawn me up… You brought up my soul from the grave…" For after all, one stands now in the royal garments and crowns — tallis and tefillin — to pray before the King of kings of kings! "Sing to Hashem, His chassidim…" — if even now, due to one's great physicality, one lacks the mind to sing for the greatness of this chesed, one arouses the chassidim — the true tzadikim — that they should sing to Hashem and give thanks to His holy Name for drawing close those who are so distant. For the essential drawing near of the distant is through these tzadikim — therefore they should sing to Hashem, for only they know the wondrous power of this chesed which is beyond comprehension. And so the entire Psalm continues: "For His anger is but for a moment, and His favor is for life…" And then: "And I said in my security: I shall not be moved forever. Hashem, in Your favor You had established my mountain as strong — You hid Your face and I was terrified" [Psalms 30:7–8] — the entire matter above: not to err as though one has drawn near in completion, for one still needs much salvation. Therefore: "To You, Hashem, I call… what profit is there in my blood…? Hear, Hashem, and be gracious…" And immediately one returns to joy: "You have turned my mourning into dancing; You have removed my sackcloth and girded me with joy" [Psalms 30:12]. For the essential point is to return to joy each time — the moment one knows one's distance, one must remember the abundance of His compassion that draws near and not repels. For the very distancing is closeness — for Hashem desires and longs for the prayer of Israel and wants them to request and pray before Him at every moment for every matter. And the conclusion: "That my glory may sing praises to You and not be silent; Hashem my G-d, I will thank You forever" [Psalms 30:13]. For Hashem pours out salvation each day — so they may sing to Him always, anew each day — in the bechinas "l'ma'an y'zamrecha kavod v'lo yidom". This is His glory Yisborach — when they pray to Him each time for each thing lacking. As written: "Call upon Me in the day of trouble; I will deliver you and you will honor Me" [Psalms 50:15]. And: "Hashem my G-d, l'olam odeka" — l'olam certainly — for this is the entire delight of the World to Come: to give thanks and bless Him always forever. Then we will understand the wondrous power of the chasodim He performed with us each day — to keep us standing at our place, saved from falls such as those in earlier generations, as they mentioned: "our forefathers who were in this place…" which all came through falls, Heaven forbid. And so in every generation, and especially in these generations. Therefore every person must give thanks each day — and precisely the more one feels one's distance, the more one must give thanks, as above. And therefore all of this is recited in the Mizmor Shir Chanukas HaBayis — the bechinas Chanukah. For the essential salvation and hope is the building of the Bais HaMikdash — the place that our forefathers saw from afar, where all our hope lies, where is the essential drawing near of Israel to their Father in Heaven. In our service in the depths of exile we must each day draw upon ourselves the bechinas chanukas ha'bayis. For anyone who has understanding — it is as though the Bais HaMikdash was built in his days. And each person, according to the small illumination of mind that Hashem bestows upon him in His chesed each day in the bechinas "chadoshim la'bokorim" — through this the bechinas holiness of chanukas ha'bayis is drawn upon him. Therefore we recite Mizmor Shir Chanukas HaBayis each day — recalling all the above, which is the bechinas shalom la'rochok v'la'korov — all of which is the bechinas Chanukah, as above. And this is the bechinas prohibition of chodosh — the new grain — which is forbidden to eat until the sixteenth of Nisan, the day after Pesach, when the Omer of barley is offered. For at Pesach the beginning of Israel's drawing near to their Father in Heaven takes place — it is the time of the Exodus from Egypt, when they go out from the forty-nine gates of impurity and enter the forty-nine gates of holiness. As explained in the kavonos and cited in our works: on the first day of Pesach, all the mochin are drawn down — a time of very great drawing near. Then on the second day, the first of the Sefirah, the mochin withdraw, and one begins receiving them gradually in proper order. This is what the Baal Shem Tov of blessed memory taught, that this is the bechinas \"He leads us over death\" — like when one teaches a child to walk: at first one supports the child with one's hands, then suddenly removes the hands so the child will walk on its own. So too in divine service: at the beginning of drawing near, Hashem assists a person and leads him on the straight path. Therefore the initial fervor of chassidus is strongest — and afterward one falls from that blazing enthusiasm, because the fire that came from above is removed and one is left to walk on one's own. This is the bechinas Pesach and the Sefirah. This pattern repeats with every person, countless times in countless different forms — as Rashi explains on the verse \"You are all standing today\" [Deuteronomy 29:9]: \"as today, which brings darkness and light, so too He will yet bring darkness and light upon you.\" All this is encompassed in our words above, built upon the teaching concerning \"Peace, peace to the far and to the near.\" We find: on the second day of Pesach, the bechinas shalom la'rochok v'la'korov descends upon Israel — for that is when they need it. The great light that shone upon them at the Exodus on the first day of Pesach begins to withdraw on the second day, and Mitzrayim — the Sitra Achra — begins again to pursue them. All this is the bechinas above: distancing is the ultimate drawing near. Therefore one is forbidden to eat the new grain until the day after Pesach, when this bechinas shalom la'rochok v'la'korov descends upon Israel — for one must receive bread and livelihood only through this bechinas. Just as Torah-bread of lachma d'Oraisa is drawn from very, very far away — so too does one need to know this regarding actual bread and livelihood: that all mezonos [sustenance] comes from a very high, very distant place, as stated in the writings of the Ari of blessed memory on the saying of our Sages: \"Children, life, and sustenance — these do not depend on merit but on mazal\" — the bechinas supernal mazal, the Tikunay dikna kaddisha, the attributes of notzer and nake [the Thirteen Attributes of Mercy] — which are exceedingly lofty levels, as known. Therefore our Sages truly said: \"A person's livelihood is as difficult as the splitting of the Reed Sea\" — and doubly as hard as childbirth, and harder than redemption. Given how far livelihood is from a person, it would not be fitting for sustenance to reach him at all — yet Hashem Yisborach sustains the entire world in His goodness, with grace and lovingkindness and compassion. Therefore whenever any measure of sustenance and livelihood reaches a person — whether much or little — he must know that everything is pure chesed. He is not worthy of it at all; it is entirely through His compassion, that He brings him livelihood from so very far away — literally in the bechinas \"meemehrchak tovi lachmoh.\" This knowledge is needed in several ways: so that his heart does not become haughty with his wealth, imagining he deserves the riches — as occurs with many who, the moment some abundance reaches them, begin conducting themselves grandly, until their worry is greater than before because they feel constantly lacking relative to how grandly they wish to live; and when profits do not come as desired, such a person is filled with anger and pain and complaints against His attributes, as though Hashem Yisborach were obligated, as it were, to grant him riches. But in truth one must know that all Hashem bestows is great chesed — for the abundance comes from so very far away. Therefore let not his heart be haughty with wealth, and let him not complain against His attributes. For what he truly needs, let him trust in Hashem's Name that He will provide through His chesed. And similarly for the poor and the destitute: they too must know this — that livelihood comes from very far away through His chesed — and therefore must trust, for the G-d Who has shepherded them since their birth in His chesed and brought them sustenance from such distance will have compassion upon them all the days of their lives and give them the necessary livelihood. Let them not worry about tomorrow's trouble — for precisely when one knows livelihood comes from so very, very far away, especially the poor who see how distant livelihood is from them, and how even the little they have comes to them miraculously each day — when one knows this clearly, one will not trouble one's mind and thoughts over livelihood, but will cast one's burden upon Hashem. Since one knows there is no natural cause that draws livelihood — only Hashem Yisborach provides from very far away through His chesed — He in His compassion will provide whatever is necessary each and every day, with grace and lovingkindness and compassion. Therefore new grain is forbidden to eat until the day after Pesach — when this bechinas shalom la'rochok v'la'korov descends upon Israel, and only through this bechinas should one receive bread and livelihood — this being the bechinas eating the Mahn, in the bechinas \"Torah was given only to those who ate the Mahn\" — meaning, knowing that livelihood flows like the Mahn, which did not fall all at once for the whole week or month but only day by day, as our Sages said: so that their eyes would look heavenward. And so sustenance flows to each person according to his level, in a way that leads him to look heavenward always — knowing that livelihood comes only from Him Yisborach, from very far away. As written: \"For not from east or from west… but G-d judges…\" [Psalms 75:7–8]. One must not conduct oneself grandly — and what is truly necessary, Hashem Yisborach will certainly provide. For this is precisely the bechinas above — of far and near: the moment one knows how far salvation is from him, yet Hashem Yisborach saves him at every moment through His wondrous chesed from very far away — through this one is immediately drawn near. For when one knows everything is through Hashem's wonders and chesed, salvation is immediately very close — \"for nothing is too difficult for Hashem\" — for nothing is beyond Him. But the moment one errs and imagines one is literally close already, one is immediately very far — for in truth, drawing near to Hashem Yisborach and likewise livelihood are exceedingly far from a person. Therefore one must remember all the above well each day: both regarding drawing near to Hashem and regarding livelihood and all of one's needs. And this is the bechinas Omer of barley that is offered then — which permits the new grain. For all salvations, all drawing near of Israel to their Father in Heaven, all livelihood and all abundance — all flows from that place: the place of the Bais HaMikdash, about which it is said: \"he saw the place from afar.\" Even when standing in the Bais HaMikdash in Temple times, one needed to know at every moment how far one was from the holiness of that awesome place — and the essential cause of the destruction was a blemish in this: they imagined all their goodness was already in their hands and rebelled against Hashem, as written: \"Like their pasture so they became satisfied; they were satisfied and their heart became haughty, therefore they forgot Me\" [Hosea 13:6]. This is what I brought above from Rashi's explanation of the verse: \"Turn your eyes from Me…\" — that from the abundance of affection He showed them in the First Temple, they rebelled against Him. For at the height of closeness, one must know the distancing — and precisely then one is truly close, provided one does not err. One must always remember one's distance and rejoice precisely thereby in His chesed that He draws one near from such a closeness — as above. And this is also the bechinas what the holy Zohar writes: \"Whoever is small is great; whoever is great is small\" — and this goes around in a cycle. As understood there in the holy Zohar in its place, there is great depth — see there. Yet through our words above one can understand something of it, drawing counsel and strengthening from it — to draw near and not be pushed far by whatever befalls one, whether in matters of divine service or in matters of livelihood and children and so on. And this is the bechinas sacrifices that were brought in the Bais HaMikdash — where they would take a physical animal and physical flour-offerings and libations and elevate them as offerings — for the ascent of the offerings reaches a very, very far place, as the holy Zohar states: the ascent of the offerings reaches to Ain Sof. For there, in the Bais HaMikdash, they saw this bechinas each day — the bechinas \"vayar es ha'makom me'rochok\" — for \"the heavens and the heavens of heavens cannot contain You…\" Yet Hashem Yisborach in His compassion contracted the resting of His Shechinah into the Bais HaMikdash. And from the immensity of His compassion He commanded to elevate a physical animal as a sweet-smelling offering — and through this all good abundances flowed to the world. All of this is the bechinas wondrous things very distant from the intellect — the bechinas \"I said I will become wise but it is far from me\" — the bechinas \"meemehrchak tovi lachmoh.\" And this is the bechinas Omer of barley that permits the new grain — for the Omer of barley is an even greater wonder: barley is animal feed, yet Hashem commanded that precisely barley — animal fodder — be brought then the day after Pesach, to show the wonders of His chesed: that He can elevate and draw near even such distancing as barley — animal food. And through this there is drawn upon Israel the da'as to know the fullness of their distance — for we have no wisdom, like an animal literally, as written: \"And I am bestial and know nothing; I was as a beast before You\" [Psalms 73:22]. This is the essential drawing near in the bechinas la'rochok v'la'korov. Therefore precisely the Omer of barley permits the new grain for eating — for it is impossible to eat bread and receive livelihood except through this bechinas: knowing the fullness of the distance — which is the essential drawing near. This bechinas flows on the day after Pesach. And this is the bechinas six measures of barley that Boaz gave to Rus — which are the bechinas six wings explained in the Torah above, in which all our words above are encompassed — see there. As explained there: Rus requested: \"spread your wings over your maidservant\" [Ruth 3:9]. Therefore Boaz gave her six measures of barley — alluding to the bechinas six wings above. Barley specifically — in the bechinas Omer of barley that was being worked with at that time, as written: \"and they came at the beginning of the barley harvest\" [Ruth 1:22]. And Rashi explains: \"the verse speaks of the reaping of the Omer.\" For Rus was a righteous convert, and from her our Sages derived all the laws of the drawing near of converts. For all the drawing near of converts — who are in the bechinas those distant from Hashem Yisborach — happens only through the bechinas above: shalom la'rochok v'la'korov. The ger [convert], and likewise one who is far from Hashem through his sins, when coming to draw near — which is also a bechinas ger — it is very difficult to bring him near, for the adversary surrounds him and undermines him greatly, as cited in his teachings many times. Therefore the essential drawing near happens through the bechinas above: knowing the fullness of his own distance on his side, and knowing the fullness of the drawing near from the side of Hashem's wondrous and immense compassion. When one knows all this with clear knowledge and complete emunah, one can draw near in the bechinas shalom la'rochok v'la'korov — which was said primarily regarding converts and ba'alai teshuvah, as known. Therefore the essential drawing near of converts and ba'alai teshuvah is through this bechinas distancing and drawing near — as our Sages taught: a convert who comes to convert is told: \"What did you see that you came to convert? Do you not know that Israel in this time is downtrodden and oppressed and battered, and suffering comes upon them?\" If he accepts this and says: \"I know and am not worthy\" — they accept him. Afterward they inform him of various commandments and penalties — and all this was learned from the passage of Naomi and Rus, as our Sages expounded. For Rus was a great righteous woman who converted in absolute truth and accepted everything — until she said: \"Where you die, I will die, and there I will be buried.\" Our Sages explained that Naomi told her of the four forms of capital punishment administered by the court — and she replied: \"Where you die, I will die.\" And about the two types of burial — and she replied: \"And there I will be buried.\" And then: \"And she saw that she was determined to go with her and ceased to speak to her\" — from which they learned that one does not turn away a sincere convert, but draws close. And so it is with drawing near of those distant from the truth. Understand deeply how far Rus the righteous accepted — that Naomi warned her of four forms of capital punishment and two types of burial, as though to say: perhaps you will not be able to withstand the test and transgress, Heaven forbid. And she responded: \"As you die, I will die\" — however it may be, I desire the truth of the holiness of Israel, and whatever happens to me, let it come. For it would seem that Rus should have answered: why do you frighten me with four forms of capital punishment — certainly I have free will and will not transgress such grave sins. But Rus the righteous in her wholesome righteousness replied: even if the adversary overpowers me and brings me, Heaven forbid, to what he is able to cause a person to stumble — even so I accept the holiness of Israel in truth, whatever may come. And then Naomi drew her near with great closeness, and she became a great righteous woman, meriting that Moshiach should come forth from her who will bring the entire world to repentance. And so it is with every person who comes to draw near to the truth: the essential drawing near is through distancing — and even afterward, when one has drawn very near, one must at every moment remember one's distance. And this goes in a cycle — in the bechinas shalom shalom la'rochok v'la'korov. Let us return to the matter of Chanukah. As explained in the Torah above, there is a serpent and an ant in its mouth — which is the secret of what is written in the holy Zohar: \"What is the serpent that flies through the air?\" — see there. Explained there: the serpent is the bechinas external wisdoms of the philosophers, which are empowered through evil speech — for through evil speech one makes wings for the serpent [i.e., gives power to the philosophers]. For through holy speech one makes wings of holiness — see all this there carefully. All this is the bechinas power of the miracle of Chanukah, whose essential purpose was to subdue the wicked kingdom of Greece — which is the bechinas wisdom of the heretics, whose root is the Greek sages. As explained in the words of our Sages: all their wisdom is called chochmas Yevanis [Greek wisdom]. For all the provocation of the Greeks against Israel came from their evil wisdom that was empowered at that time through their teacher Aristotle the Greek, may his name be blotted out — whose heresy is known and famous, for all his evil views are contrary to the holy Torah, as is known to those who look upon the truth truly. And because the Greeks followed his evil views, they provoked Israel — who were so firm in the ways of the holy Torah — and rose up against Israel to make them forget the Torah. Their entire power came through evil speech — the bechinas lashon hara and so on. Therefore the essential subduing of them was through holy speech — the bechinas wings of holiness — which is the bechinas prayer and supplication and cries and outcries that Matisyahu and his sons the righteous offered abundantly — praying and crying to Hashem Yisborach, as explained in the sacred texts. For the essential subduing of the wicked Greek wisdom, which is the essential contamination of the serpent, is through holy speech of Torah and prayer — especially through prayer, through which holy wings are made that subdue the wings of the serpent. For wicked Greek wisdom is the opposite of the bechinas wings above — the bechinas shalom la'rochok v'la'korov — which is the bechinas \"I said I will become wise, but it is far from me\" — which is all the wisdom of the righteous and upright among Israel: that even one who merits great wisdom and true knowledge of Him Yisborach, each time knows his distance ever more greatly. This is the essence of wisdom: to realize that wisdom is far from him [as written in Likutay Tinyona section 44]. All the more so one of smaller understanding who has not yet sanctified his body or broken some desire — his da'as is certainly not yet complete. How much more so one who knows his blemishes and filthiness in all the desires — who must certainly know how far he is from the complete knowledge of true tzadikim and upright ones. This is the essential holiness of Israel: to minimize and diminish themselves, as Rashi explains on the verse \"for you are the fewest…\" — \"for you minimize yourselves.\" But the wise unto evil — the bechinas Greek sages — their way is to run and fly in their wisdom to investigate what they have no permission to approach. They are defiled with all the filths of every desire, yet seek to investigate and know the knowledge of His divinity — and through this they have truly become greatly confused and gone astray, arriving at great heresy. For it is impossible to know His divinity except for the holy ones and those separated from all desires and all types of desire for honor, truly and completely — like the forefathers of the world. The rest of the world need only believe in them and in their holy words, as has been explained many times. It follows: the essential evil wisdoms — the bechinas wicked Greek wisdom — are the opposite of all the above, the bechinas shalom la'rochok v'la'korov. For the wise unto evil run and fly to investigate where they have no permission, wanting all questions and confusions and crookedness of their mind and all the foolishness of their understanding to be immediately resolved. Through this they truly distance themselves greatly from Hashem and His service. The essential blemish and repair depends on speech: through blemished speech — especially through lashon hara, and all the more so when speaking lashon hara against the upright and true tzadikim — one makes wings for the serpent, thereby strengthening within oneself the false wisdoms and heresies drawn from Greek wisdom, the contamination of the serpent. Through this many questions and crookedness of heart assail him — because he wants to resolve everything and know everything that is not his domain. The essential repair: through holy speech — guarding oneself from evil speech and multiplying holy speech of Torah and prayer, especially multiplying prayer and supplication and personal conversation between oneself and one's Creator. Through this one makes and repairs the bechinas holy wings — the bechinas shalom la'rochok v'la'korov — through which one subdues the wings of the serpent above. For the essential bechinas this is to draw near precisely through distancing — the bechinas shalom la'rochok v'la'korov. One cannot merit this except through holy speech, especially through prayer. For the matter of far and near appears at first to contradict itself, Heaven forbid — and the essential peace and resolution between them is merited through speech. For speech is the bechinas \"a bird whose feet stand in the water while its head reaches to the firmament of heaven\" — as explained in the Torah \"Ani Hashem Hu Shemi\" [Likutay Moharan I:11]: a person must know the fullness of his distance from Hashem, yet even so must know and believe that from the side of His compassion He is very close to each and every one — even those very distant through their evil deeds. The essential means is speech — for through speech we can call to Him from very far away and He draws near to us through this, as written: \"Hashem is close to all who call upon Him, to all who call upon Him in truth\" [Psalms 145:18]. And: \"What great nation is there that has G-d so close to it as Hashem our G-d whenever we call upon Him\" [Deuteronomy 4:7]. And this is the bechinas \"Boray niv sfosayim, shalom shalom la'rochok v'la'korov\" — \"boray niv sfosayim\" precisely: for through niv sfosayim — through speech — one merits precisely to the bechinas shalom la'rochok v'la'korov. And this is why our Sages established to say in the Chanukah prayer: \"They established these eight days of Chanukah to give thanks and praise to Your great Name\" — emphasizing especially the Hallel and thanksgiving, which is the repair of speech. Even though the essential miracle was the matter of the Menorah lights — for which they established kindling the holy ner Chanukah — even so, in the prayer they mentioned only the thanksgiving and praise of Chanukah. For the entire essential power of the Chanukah miracle — which occurs each year anew — is to subdue the evil wisdoms of the world drawn from wicked Greek wisdom, which seek to fly in their intellect where they have no permission. And to merit the opposite: the bechinas shalom la'rochok v'la'korov — knowing each time the fullness of one's distance, in order to draw near precisely through this. None of this is merited except through holy speech — the bechinas Hallel and thanksgiving, meaning prayer. Therefore they established to say: \"They established these eight days to give thanks and praise\" — \"to give thanks and praise\" precisely — for the essential repair is through the speech of prayer, in the bechinas \"boray niv sfosayim shalom shalom la'rochok v'la'korov.\" One who attends closely to understand the meaning of the words of this verse — \"boray niv sfosayim\" — can draw from it counsel to strengthen oneself in the matter of personal conversation between oneself and one's Creator. For this is the essential repair for the matter of far and near above. Through this personal conversation one can express everything before Hashem Yisborach — expressing in one's speech the fullness of one's distance — and even so, drawing near to Hashem Yisborach precisely through this, by remembering the immensity of His boundless compassion as our forefathers and Sages revealed to us. But generally the personal conversation itself is very difficult — for from the fullness of one's distance one has no words to speak, as known to whoever tries to accustom himself to this. But Adonainu [the Rebbe] of blessed memory has already warned us: even so, strengthen yourself with every kind of strengthening to practice this conduct each day, as we know how very many times he warned about this greatly. For even the preparation and the will alone — when one prepares oneself and desires to speak but cannot yet speak — even this is very precious before Him Yisborach. If one will be very strong in this, Hashem Yisborach will certainly help and will create speech within one's mouth — in the bechinas \"boray niv sfosayim\" — literally boray [creates], for the words that come to a person are literally a new creation. For certainly one is very far from speech because of one's distance — but when one is strong and prepares oneself to speak and converse between oneself and one's Creator, and is strong in this for some time with powerful desire and longing, then Hashem Yisborach helps and sends words into one's mouth — literally a new creation. Hashem Yisborach in His compassion creates words for one and prepares them into one's mouth — the bechinas \"boray niv sfosayim\" — boray precisely. And through this one merits to the bechinas shalom shalom la'rochok v'la'korov. As written: \"A person has preparations of the heart, but from Hashem comes the answer of the tongue\" [Proverbs 16:1] — the person must prepare his heart, meaning the preparation above, and then Hashem Yisborach creates speech within his mouth — \"and from Hashem comes the answer of the tongue.\" As we say: \"O Lord, open my lips…\" — Hashem Yisborach Himself, as it were, opens his lips to speak and express what is in his heart. For everything is from Him Yisborach — only the person must prepare himself with desire and longing, and Hashem will help him to speak and express his conversation. Therefore all this matter of shalom la'rochok v'la'korov is alluded to in the parashah of the bird's nest — for all this matter is in the bechinas repair of wings, which is the bechinas birds and flying creatures that are winged beings. And this is the bechinas what is written in the Midrash [Midrash Rabbah, parashah Miketz, chapter 91] — and this is its language: \"Yaakov saw that there was shever [grain/breaking] in Egypt. For yesh shever — this is the famine. Ki yesh sever — this is the abundance of hope. Ki yesh shever — and Yosef was brought down to Egypt. Ki yesh sever — and Yosef is the ruler. Ki yesh shever — and they will enslave them and afflict them. Ki yesh sever — and afterward they will go out with great wealth. 'He who speaks to the sun and it does not shine… and seals the stars' — these are the ten tribes that were going in and out of Egypt not knowing that Yosef was alive.\" The Midrash thus reads shever as also meaning sever — hope and expectation. This is the matter above: distancing is drawing near, and the Jewish person — in the bechinas Yaakov — must always await salvation. Within the trouble and the tightness and the great pain of the soul and its exile, as each person feels in himself — one must look and see precisely from there hope and expectation for the redemption of one's soul, to return to Him Yisborach. In the bechinas \"Yaakov saw\" — the Jewish person — \"that there was shever in Egypt\" — that there is sever and hope in Egypt. In Mitzrayim specifically — the bechinas force of exile in general and in particular, for all exiles are called by the name Mitzrayim — there, precisely within the breaking and the trouble, is great hope and expectation, as in the Midrash: \"ki yesh shever, va'avaddum v'inu osam — ki yesh sever, v'acharai chen yaytz'u b'rechush gadol.\" And so it is in the present exile, and so in every person particularly — for all this is the bechinas shalom shalom la'rochok v'la'korov: distancing is the essential drawing near. And this is the bechinas what Hashem Yisborach promised Yaakov: \"I will go down with you to Egypt, and I will also surely bring you up\" [Genesis 46:4]. It is explained in sacred texts that in this verse the entire secret of Israel's exile is alluded to — and essentially it is the exile of the soul: all the ascents and descents that pass over the Jewish person — for this is the essential secret of exile and redemption. All is in the bechinas \"Anochi ayred imcha Mitzraymah v'Anochi a'alcha gam aloh\" — descent is the ultimate purpose of ascent, as cited. The essential point is strengthening: one must strengthen oneself greatly, greatly, with all one's might, in the force of the bitterness of the descent — even when it seems one is nearly at the point of no return, Heaven forbid — for precisely from there Hashem Yisborach will have compassion and save him and draw him near. For Hashem will not abandon His people. As written: \"When I said: my foot is slipping, Your lovingkindness, Hashem, supported me\" [Psalms 94:18]. And: \"And I said: my strength has perished and my hope from Hashem — this I recall to my heart, therefore I hope: Hashem's kindnesses are not ended, for His mercies are not exhausted, they are renewed each morning…\" [Lamentations 3:18–23]. And in many verses — and especially in the words of our Sages, it is explained that precisely when Israel is at the ultimate of tightness and trouble, Heaven forbid, precisely then there is hope and expectation for great salvation, as explained in the Midrash on the verse: \"and he shall go up from the land\" [Hosea 2:2] — see there. And so it is with every individual at every time — for Hashem Yisborach turns the blow into healing, as our Sages said. All this is alluded to in the verse: \"Anochi ayred…\" To explain the matter further: it is known that there is a Holy Name derived from this verse — \"Anochi ayred imcha Mitzraymah\" — as cited in the prayers of the book Sha'arai Tziyon and in the prayers recited on the night of Hoshana Rabbah after Tehillim, which were established to beseech and pray for salvation from all kinds of troubles through the power of the Holy Name derived from this verse — \"Anochi ayred imcha…\" — which is AMY-NTZAH [אמ\"י נצ\"א] and so on, see there. The derivation of this Holy Name is as follows: this verse contains thirty letters from \"Anochi\" through \"gam aloh.\" These are divided into three groups of ten letters each: \"Anochi ayred imcha\" is ten letters; from \"Mitzraymah v'Anochi\" until the Yud of \"v'Anochi\" is ten letters; and then the Yud of \"v'Anochi\" and the words following — \"a'alcha gam aloh\" — are ten letters. One letter is taken from each of the three sections — and through this the above Name is derived: the Alef of the first \"Anochi\", the Mem of \"Mitzraymah\", and the Yud above — yielding the Name AMY [אמ\"י]. Then the Nun of \"Anochi\", the Tzadik of \"Mitzraymah\", the Alef of \"a'alcha\" — and so on through all, in this order: \"Anochi ayred imcha Mitzraymah v'Anochi a'alcha gam aloh.\" One who reflects carefully can understand from this wondrous allusions to the matter above — to strengthen always, to await great salvation in all that befalls one. For this verse contains three sections: the descent into exile, the exile itself, and the ascent from within the exile. The first section — \"Anochi ayred imcha\" — is the bechinas descent into exile. One must know and believe that even at the time of the descent itself, Hashem Yisborach is with him — \"Anochi — Myself, as it were — ayred imcha.\" The second section — \"Mitzraymah v'Anochi\" through the final Yud — alludes to the exile itself, encompassing all exiles. And the moment one enters into the exile — the descent — immediately the ascent begins. Therefore it is written immediately: \"v'Anochi a'alcha.\" Thus the first \"Anochi\" alludes to the descent into exile; the second \"Anochi\" alludes to the ascent from within exile. But at the time of the exile and descent, when the beginning of the sprouting of the horn of salvation — drawn from the second \"v'Anochi\" — begins, then the adversary wishes to overpower even more — like two people fighting: when one sees the other gaining strength, he strengthens himself further in provocation and intensification. This is the essential force of the bitterness of the present exile — because it is now the ikvos Meshicha [the footsteps of Moshiach], and Hashem Yisborach awaits each day to hasten the redemption — therefore the adversary intensifies all the more, in general and particular, as is known. This is alluded to in the secret of the Name derived from this verse: the middle section is \"Mitzraymah v'Anochi\" — for the exile of Mitzraim encompassing all exiles seeks to overpower even the second \"v'Anochi\" and conceal the sprouting of the horn of salvation drawn from there. From the great intensification of their power — concealing and hiding everything — it would have been nearly hopeless, Heaven forbid, were it not that Hashem came to our aid. For when they spread even further against holiness, wishing to conceal it entirely — in the bechinas \"the wicked lies in wait for the righteous and seeks to slay him\" [Psalms 37:32] — then precisely Hashem will not abandon him in their hand. As explained in section 208 on this verse — see there — that the Sitra Achra and the adversaries wish to spread out to cover the tzadik entirely until he cannot breathe, Heaven forbid — but Hashem Yisborach will not abandon him in their hand. And this is the secret of the final Yud of the second \"v'Anochi\" which belongs to the third section and joins the words \"a'alcha gam aloh\" — to allude that when they spread even over the second \"v'Anochi\" wishing to conceal the sprouting horn of salvation drawn from there, to sink them in exile — Hashem Yisborach will not abandon them, for \"His hand holds the heel of Esav\" [cf. Genesis 25:26]. As Rashi explains: he [Yaakov] does not allow him to complete his kingdom until Yaakov comes and takes it from him. For the Yud of Yaakov — which is the bechinas this final Yud of the second \"v'Anochi\" — when they wish to overpower and spread even over it, Heaven forbid, to conceal everything — then this Yud strengthens itself and joins the words \"a'alcha gam aloh\", so that everything is turned into great ascent. Understand this well — for even though the verse is divided into three sections: descent into exile, exile itself, ascent from exile — in truth everything is encompassed in two bechinasos. For the moment one enters into the exile — into the descent — the ascent immediately begins. Therefore \"v'Anochi a'alcha\" is written immediately. This is the bechinas filling of the moon's diminishment: the moment it reaches ultimate diminishment, it immediately begins to fill — which alludes to the redemption from within the force of exile, as known. And as written: \"For He sees that their strength is gone, with none remaining, free or bound… See now that I, I am He…\" [Deuteronomy 32:36–39]. In truth to truth, everything is one — for the descent itself is the ascent, in the bechinas \"descent being the ultimate purpose of ascent.\" But the essential exile is the exile of da'as — that the adversary wishes to conceal and hide da'as entirely, as though there is no hope, Heaven forbid — as written: \"With murder in my bones my oppressors taunt me, saying to me all day long: Where is your G-d?\" [Psalms 42:11]. And in many other verses — until they wish to conceal even the second \"v'Anochi\" which is the beginning of the sprouting of the horn of salvation. But when they wish to conceal and hide everything entirely, Hashem Yisborach will not abandon him in their hand. For the final Yud of the second \"v'Anochi\" strengthens itself and joins the words \"a'alcha gam aloh\" — and everything is turned into great ascent. And if you examine more carefully you will see wonders. For this Yud of the second \"v'Anochi\" — which joins \"a'alcha gam aloh\" from where the essential ascent comes, being what stood for us and our forefathers in our exile, not allowing the Sitra Achra to spread even over it — this same Yud joins the first Name derived from this verse: AMY — which is the Alef of the first \"Anochi\", the Mem of \"Mitzraymah\", and this Yud above. We find: even from the beginning of the descent into exile — the bechinas \"Anochi ayred imcha\" — and from the very first moment of the exile itself — the bechinas Mem, first letter of \"Mitzraymah\", the beginning of exile — immediately and instantly the Yud above joins them. The Yud which is the final letter of the second \"v'Anochi\" — from which comes the hope and ascent — forming the Name AMY. All this to reveal and teach that even from the beginning of the descent into exile and from the very beginning of the exile itself, this Yud stood with us: from which comes the ascent — and it itself stood with us at the beginning of the descent and the exile itself, to guard us and save us from sinking there, Heaven forbid. For Hashem Yisborach declares the end from the beginning — and as explained in the Midrash on the verse \"And it was at that time that Yehudah went down…\" [Genesis 38:1]: even before the first exile began, the ultimate Redeemer — who is Peretz — was born, see there. Understand well all the above.