גרים

And in this aspect one must perform the 39 melachos and commerce during the six days of activity — in the aspect of the illumination of the Ratzon that one draws from Shabbos into the six weekdays — in the aspect of "and the work of his hands, may You favor" (Deuteronomy 33:11). For one must draw the illumination of the Ratzon onto the hands, which are the instruments of action of all the 39 melachos. And through this, specifically, "Hashem shall bless his substance" (ibid.) — for the essence of blessing comes from there, from the aspect of the illumination of the Ratzon, from which comes the essence of parnasah, as mentioned above. And then all the melachah of the six weekdays is done by itself, in the aspect of the work of the Mishkan, as mentioned above. 16

And this is the aspect of "six days shall work be done" (Exodus 31:15) — "and on the seventh day is Shabbos." "Ta'aseh" [shall be done — in the passive] specifically — for through Shabbos one merits that the melachah is done by itself, as mentioned above. For the essence of the sustenance of all the six days of activity is through Shabbos — through the rest and cessation of Shabbos, through this comes the vitality, abundance, and sustenance of all the six days of activity. As it is written: "And G-d completed on the seventh day His work which He had done" (Genesis 2:2). And our Sages of blessed memory expounded: "What was the world lacking? Rest. Shabbos came, rest came — the work was completed and finished" (Bereishis Rabbah 10:9). For the essence of the sustenance of all the labors that Hashem, blessed be He, as it were, performed during the six days of Creation — all of it is only through the rest and cessation of Shabbos, as mentioned above. And this is the aspect of "Vayechal" — vayechal being a language of ratzon [longing/will], as it is written: "My soul longed and was also consumed (kalsah)" (Psalms 84:3), and as it is written: "And the soul of David was consumed (vatechal)" (II Samuel 13:39). For the essence of the sustenance of the weekdays is only through the illumination of the Ratzon that shines on Shabbos, as mentioned above. 17

Subdivision: Challa (the Dough-Portion) — Sections 26–33

And in this aspect a person must perform all the melachos and commerce during the six days of activity — to know and believe in truth that he does not do anything at all, rather everything is through the power of Hashem. As Hashem, blessed be He, warned us about this, as it is written: "Lest you eat and be sated… and you say in your heart: 'My strength and the might of my hand has made me this wealth'" (Deuteronomy 8:12–17) etc. For one must remember this very much — not to err and forget, G-d forbid, by saying in his heart that he himself does some act or work, G-d forbid. For this is the aspect of "my strength and the might of my hand has made" etc. Rather, one must remember Hashem, as it is written: "And you shall remember Hashem your G-d, for it is He Who gives you the power to make wealth" (Deuteronomy 8:18). For everything is through the power of Hashem alone. And the melachah is done by itself — in the aspect of "six days shall work be done" etc., as mentioned above — in the aspect of the work of the Mishkan. For all the 39 melachos are accomplished and blessed only through Shabbos, when there is the cessation of all the 39 melachos — through receiving then the illumination of the Ratzon, from which comes all parnasah — the aspect of "You open Your hand" etc., as mentioned above. For the hands are the instruments of action of all the 39 melachos. And it is impossible for the hands to draw parnasah through the 39 melachos except through receiving and being blessed from their root — that is, from the aspect of the hands that are in the Sea of Wisdom, from which comes the essence of parnasah — the aspect of "You open Your hand and satisfy every living being with ratzon", as mentioned above, and as explained in the aforementioned discourse. 18

Likutay Halachos · Yoreh Daya · Halacha 5 Based on the Torah teaching Ki M'rachamen Yenahaygem — Likutay Moharan, Tinyana, Siman 7

And this is the aspect of "Not in the strength of the horse does He delight, nor in the legs of a man does He take pleasure. Hashem takes pleasure in those who fear Him" (Psalms 147:10–11). For at first the psalm speaks about the drawing of abundance and parnasah, as it is written there previously: "He Who prepares rain for the earth" etc., "He gives the animal its bread" etc. And afterwards the verse explains that all this does not depend, G-d forbid, on human efforts. Rather, everything is through the will of Hashem alone. And this is: "Not in the strength of the horse does He delight, nor in the legs of a man does He take pleasure. Hashem takes pleasure in those who fear Him" — for the essence of abundance and parnasah is not through human exertion, G-d forbid, through the strength of the horse and the legs of a man — who goes and travels and exerts himself for the sake of parnasah. Rather, the essence of parnasah is through the illumination of the Ratzon that one draws from Shabbos into the six weekdays, as mentioned above. And this is "Hashem takes pleasure [rotzeh] in those who fear Him" — for the essence of parnasah is only through the illumination of the Ratzon, as mentioned above. And the essence of parnasah is received by Malchus, which is the aspect of yirah, from the aspect of the Supreme Ratzon — through the trust of each person — the aspect of "all of them look to You with hope" etc., as explained in the aforementioned discourse. And this is "Hashem takes pleasure in those who fear Him" — "those who fear Him," specifically — for the essence depends on yirah, as explained in the aforementioned discourse, that the essence of the illumination of son and student — through whom the Ratzon shines, from which Malchus receives the parnasah — everything depends on yirah — see there. And this is "those who hope for His lovingkindness" — that is, the fact that each person hopes for His lovingkindness and trusts in Hashem — through this specifically the yirah — the aspect of Malchus — ascends and receives the parnasah from the illumination of the Ratzon, which is the aspect of Shabbos, as mentioned above. For Shabbos is the aspect of yirah, the aspect of yareh Shabbos — for the essence of the illumination of son and student and the essence of parnasah are through yirah specifically, as mentioned above. And this is the aspect of Shabbos Malkesah [the Shabbos Queen], etc., as mentioned above. 19

And this is the bechina [aspect] of challa (the dough-portion, separated from one's bread-dough and given to the Kohen [Priest]). For it has already been explained that Israel must sanctify their eating, so that they may receive the illumination of the ratzon [Divine will] at the time of eating — and it is for this reason that all the priestly gifts (matenos kehunah) must be given from everything one eats, as has been explained at the beginning of this discourse. And this is the bechina of challa to the Kohen. For even though one has already given terumos [heave-offerings] and maasros [tithes] from the grain at the threshing floor, one must still give challa to the Kohen at the time when one puts water into the flour and begins to knead the dough to make bread from it — for the essential ratzon shines most intensely at the time of eating itself, as is explained there in the above-mentioned Torah teaching: that specifically at the time of eating does one receive the illumination of the ratzon. Therefore, when one is occupied with making bread from flour — which is the very essence of the eating — one requires all the more to sanctify the bread so that one can receive through it the illumination of the ratzon. Therefore one gives challa when one begins to make bread, since this is closest to the eating and hence closest to the illumination of the ratzon. Therefore at that very moment one must sanctify it yet again by giving challa to the Kohen, who encompasses the da'as [sacred knowledge] of son and disciple — and through this the illumination of the ratzon shines at the time of eating, as above.

And this is why Hashem, blessed be He, cautioned about Shabbos before the work of the Mishkan — to teach that the work of the Mishkan does not override Shabbos, as our Sages of blessed memory said. For since the work of the Mishkan is only in the aspect of the illumination of the Ratzon, as mentioned above, and the melachah was done by itself, as mentioned above — they could have erred and said that it overrides Shabbos, since they are not really doing anything at all, rather all the melachos are in the aspect of the illumination of the Ratzon, as mentioned above. And therefore Hashem, blessed be He, warned us that we should not err in this. For even so, the work of the Mishkan does not override Shabbos, for Shabbos is higher than this — higher than the aspect of the illumination of the Ratzon that is clothed within the aspect of the 39 melachos. For Shabbos is the aspect of complete bitul — the aspect of Ra'avah d'Ra'avin [the Will of Wills]. And then there is no work or activity at all. On the contrary — it is impossible to perform the aspect of the work of the Mishkan — that is, to perform all the 39 melachos in the aspect of Tal Oaroas, in the aspect of the illumination of the Ratzon — except through Shabbos. That is, through the rest and cessation of Shabbos. For specifically through Shabbos — through resting then completely from melachah, and then meriting the illumination of the Ratzon in its completeness, as mentioned above — through this specifically one merits to draw the holiness of Shabbos into the six weekdays. That is, one draws the illumination of the Ratzon into all the weekday activities, into all the 39 melachos. And all the 39 melachos become included in the aspect of Tal Oaroas — which is the aspect of the work of the Mishkan. 20

And therefore challa is the language of tochelets [hope] and longing — which is the bechina of ratzon and yearning, the bechina of טוֹב וְיָחִיל וְדוֹמֵם לִתְשׁוּעַת ה' ["it is good to hope and wait quietly for the salvation of Hashem"]. As it is written: וַאֲנִי תָּמִיד אֲיַחֵל ["and I will always hope"]. And as it is written: כִּי חָלָה לְטוֹב ["for she longed for the good"]. For the hope and the anticipation (tikvah) are the bechina of ratzon — one hopes and longs that Hashem may fulfill our good desires to draw close to Him and to His holy Torah. And for this reason it is called challa — for through giving challa to the Kohen one merits the illumination of the ratzon, which is the bechina of hope and anticipation, as above.

And therefore the mitzvah of challa was ordained by our Rabbis z"l even in this time, even in the lands outside of Israel (chutz la'aretz). For this alone remains with us in our long and bitter exile: our ratzon, our longing, our tikvah, and our hope — still strong — to return to Him, blessed be He, and to His land and His Torah, etc. For even though what passes over us is what passes, both collectively over all of Israel and individually over each and every one — such that there is nearly no hope left, G-d forbid — for troubles upon troubles of different kinds arise at every moment, in body and soul and livelihood. And as our Rabbis z"l said: there is no day whose curse is not greater than that of the day before, etc. And we have no vitality whatsoever except the tikvah and the hope and the strong ratzon, which is the bechina of the above-mentioned illumination of the ratzon. As it is written: וָאֹמַר אָבַד נִצְחִי וְכוּ'. זֹאת אָשִׁיב אֶל לִבִּי עַל-כֵּן אוֹחִיל ["and I said: my hope has perished — yet this I return to my heart, therefore I will hope"].

It emerges that it is impossible to perform the aspect of the work of the Mishkan etc., as mentioned above, except through Shabbos, etc., as mentioned above. And this is why He preceded Shabbos to the work of the Mishkan. And wherever the work of the Mishkan is mentioned, the prohibition of melachah on Shabbos is stated first — for the work of the Mishkan does not override Shabbos. On the contrary — it is impossible to perform the aspect of the work of the Mishkan — that is, that all the 39 melachos should be in the aspect of Tal Oaroas, in the aspect of the illumination of the Ratzon — except through the sanctity of Shabbos, which is the aspect of the Will within all Wills, the aspect of Ra'avah d'Ra'avin, as mentioned above. 21

And this is the bechina of: הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלַיִם ["I adjure you, O daughters of Jerusalem"] — referring to the nations of the world, as Rashi explains there. מַה תָּעִירוּ וּמַה תְּעוֹרְרוּ אֶת הָאַהֲבָה עַד שֶׁתֶּחְפָּץ ["why do you rouse and why do you stir up the love until it is desired"]. That is, Israel says to all those who obstruct from holiness — who are the bechina of the nations and the Sitra Achra [the Other Side]: Why do you rouse and stir the love between me and the Omnipresent until it is desired — for you will accomplish nothing by all your incitements, enticements, and obstructions through which you prevent us from His Torah and His service, blessed be He. For even though it may appear to you that you have accomplished much, since you have nullified so many of our sanctities collectively and individually — you have destroyed our Beis HaMikdash [Holy Temple] and exiled us from our land, and still you dance and lord over us gratuitously with countless kinds of obstructions and distractions, nullifying Israel greatly from Torah and prayer, etc. — nevertheless you will accomplish nothing. For מַה תָּעִירוּ וּמַה תְּעוֹרְרוּ אֶת הָאַהֲבָה: you cannot corrupt the love between us and the Omnipresent, as Rashi explains there: עַד שֶׁתֶּחְפָּץ — "while it still desires." For still our desire and ratzon and yearning toward Him are exceedingly powerful and strong — and since the ratzon is strong, you will certainly accomplish nothing at all with all your tumult of obstructions and confusions, for the ratzon rises above everything. As has been explained in our words many times — the extraordinary, infinite power of the ratzon.

And through this itself — that one draws the holiness of Shabbos into the six weekdays, the aspect of "Remember it [the Shabbos] from the first day of the week", as our Sages of blessed memory said — and one sanctifies the 39 melachos with the sanctity of Shabbos in the aspect of Tal Oaroas, in the aspect of the work of the Mishkan, through believing that all parnasah is only from Hashem, blessed be He, alone, through the illumination of the Ratzon alone that shines on Shabbos, as mentioned above — through this itself the student becomes included in the son. For Shabbos is the aspect of son, as Rabbeinu of blessed memory wrote elsewhere. And the six weekdays are the aspect of student. That is, the holiness that is drawn from Shabbos onto the six days of activity — this is the aspect of the illumination of the student. For the student must serve his master in all the labors that a servant does for his master. And the service of a Torah scholar — this is the aspect of halachos, as our Sages of blessed memory said. And the halachos are the aspect of the six orders of the Mishnah, which correspond to the six days of activity, as is known. 22

And therefore our Rabbis z"l ordained that even now in this time, even outside of Israel, the Torah of challa shall not be annulled — for challa is the bechina of the illumination of the ratzon at the time of eating, as above, which remains with us even now in our long exile, as above.

And this is the bechina of: וְאַף גַּם זֹאת בִּהְיוֹתָם בְּאֶרֶץ אֹיְבֵיהֶם לֹא מְאַסְתִּים וְלֹא גְּעַלְתִּים לְכַלֹּתָם ["and even this, while they were in the land of their enemies, I did not despise them nor loathe them to destroy them completely"]. And it is found in the Zohar that the word לְכַלֹּתָם [literally "to destroy them"] is written defectively (chaser), hinting at כַּלָּה [bride/longing], etc., see there. And by this we can explain it toward our subject: that כַּלָּה is the language of ratzon and yearning, as it is written כָּלָה שְׁאֵרִי וּלְבָבִי ["my flesh and my heart long intensely"]. That is: in the very depth of our exile, in the land of our enemies, Hashem promises Israel and says: לֹא מְאַסְתִּים וְלֹא גְּעַלְתִּים לְכַלֹּתָם — specifically the word לְכַלֹּתָם [to destroy them] — on account of the bechina of the kilyon einayim [the straining of eyes with longing] and the tikvah and the ratzon and the powerful yearning that they have to return to Him, as above. And this we draw down upon ourselves through the mitzvah of challa, as above — which is the bechina of גַּם זֹאת [even this]: for the required measure of dough for challa is forty-three eggs, as is brought in his words z"l (in Siman 55 of Likutay [Moharan] Aleph, in the Torah teaching Abba Shaul, etc.).

That is, through the mitzvah of challa — which is the bechina of גַּ״ם זֹאת [gematria: 43] — through which the bread is sanctified (bread being the very essence of eating), until one merits through it the time of ratzon as above — through this: לֹא מְאַסְתִּים etc., לְכַלֹּתָם — because of the great kilyon einayim [straining longing] that they have for the true salvation, to return to Him, blessed be He, which is the bechina of the illumination of the ratzon, as above.

And when the student merits to serve his master and to receive from him halachos — which are the aspect of the six orders of the Mishnah, through which specifically he is called a student — through this all the six days of activity are refined and purified from the contamination of the Serpent, which was intermingled — good and evil — through the sin of Adam HaRishon. For the good is clarified from the evil, the valid from the invalid, etc., through the study of halachos, which deal with valid and invalid, etc. — the aspect of the six orders of the Mishnah that the student receives from his master, which is the aspect of the service of a Torah scholar, the aspect of action and servitude that he performs and serves his master — the aspect of the sanctity of the six days of activity. 23

And therefore the Torah was precise in the mitzvah of challa and wrote: וְהָיָה בַּאֲכָלְכֶם מִלֶּחֶם הָאָרֶץ תָּרִימוּ ["and it shall be, when you eat of the bread of the land, you shall set apart"] etc. — for the Torah expressly mentions the eating. To teach that the essential mitzvah of challa is at the time of occupation with making bread for eating — for then one requires most to draw down the illumination of the ratzon that shines at the time of eating: the bechina of וְהָיָה בַּאֲכָלְכֶם specifically, as above.

And this is itself the aforementioned aspect — that one draws the holiness of Shabbos, that is, the illumination of the Ratzon that is drawn from the tzadik and master of the generation who illuminates on Shabbos, as mentioned above — and one draws this holiness into the six weekdays to sanctify all the 39 melachos from the contamination of the Serpent, that all the 39 melachos should be in the aspect of Tal Oaroas, as mentioned above. And this is the aspect of the illumination of the student — the aspect of "awake and sing, you who dwell in the dust" (Isaiah 26:19) etc. — the aspect of "the whole earth is full of His glory" — that the true tzadik draws the illumination of da'as to arouse and awaken those who dwell in the dust. That is, those who are lying in the lowest level — to reveal to them that Hashem is with them, for "the whole earth is full of His glory", etc., as explained in the aforementioned discourse. 24

And therefore the Torah portion of challa was placed adjacent to the Torah portion of the meraglim [the spies]. For the sin of the spies was through them that the Beis HaMikdash was destroyed — which is the bechina of the damage to the illumination of son and disciple (ben v'talmid), as has been explained well in the above-mentioned Torah teaching. And therefore adjacent to this was placed the Torah portion of challa, which is the bechina of the illumination of the ratzon at the time of eating — which is the opposite of the above-mentioned damage. For Moshe Rabbeinu, through his prayer in which he prayed סְלַח נָא ["please forgive"] etc., repaired the damage of the spies and drew down the bechina of the illumination of the chanukas ha'bayis [dedication of the Beis HaMikdash], which is the bechina of the illumination of the da'as of son and disciple — and through this the illumination of the ratzon at the time of eating was drawn down, which is the bechina of the mitzvah of challa, as above.

And therefore immediately after the Torah portion of the spies was placed the Torah portion of menachos [meal-offerings] and nesachim [libations]. For menachos and nesachim are the bechina of וּמַלְכִּי צֶדֶק מֶלֶךְ שָׁלֵם הוֹצִיא לֶחֶם וָיַיִן ["and Malki-Tzedek king of Shaleim brought out bread and wine"] etc., as is explained there in the above-mentioned Torah teaching — regarding the illumination of the ratzon at the time of eating through the Kohen, the bechina of וְהוּא כֹהֵן ["and he was a Kohen"] etc., as is explained there. And it is found in the words of our Rabbis z"l on the verse וּמַלְכִּי צֶדֶק etc., הוֹצִיא לֶחֶם וָיַיִן, that he hinted to him regarding the menachos and nesachim. It is thus found that menachos and nesachim are the bechina of the illumination of the ratzon at the time of eating. Therefore they were placed adjacent to the Torah portion of the spies — for they are the tikkun [rectification] of the sin of the spies, as above. For it has already been explained that all the sacrifices (korbanos) of the Beis HaMikdash are in the bechina of eating, through which the illumination of the ratzon shines. And therefore the Torah commanded that with every offering (korban) one must bring menachos and nesachim — that is, bread and wine — which are the very essence of eating and drinking, for there is the essential illumination of the ratzon. For bread and wine are the essence of human eating and drinking. And therefore the illumination of the ratzon at the time of eating is alluded to in the verse: וְלֶחֶם לְבַב אֱנוֹשׁ יִסְעָד וְיַיִן יְשַׂמַּח לְבַב ["and bread sustains the heart of man, and wine gladdens the heart"]. As is brought there in the above-mentioned Torah teaching. For bread and wine are the essence of eating where the illumination of the ratzon shines — which is the bechina of the bread and wine that Malki-Tzedek brought forth before Avraham, which is the bechina of menachos and nesachim. And therefore they were placed adjacent to the portion of the spies, and immediately afterward the portion of challa — for it is all one, as above.

And this is the aforementioned aspect — the aspect of the holiness that one draws on Shabbos onto the 39 melachos of the weekdays, which are the totality of all the works and commerce that each and every person does during the six days of activity. And when a person enters into weekday activities, into the 39 melachos, he can err, G-d forbid, and imagine in his mind that there, in the 39 melachos, in commerce, in weekday activities, Hashem, blessed be He, is not found there, G-d forbid — as if he is far then from Hashem, blessed be He, during the time of engaging in commerce. Therefore one must be aroused and awakened, and be shown that Hashem is with him and near him even during the time of engaging in commerce. For even there, in the 39 melachos, Hashem, blessed be He, is found — for "the whole earth is full of His glory". For the 39 melachos in their root are exceedingly holy — the aspect of Tal Oaroas, the aspect of the work of the Mishkan, as mentioned above. 25

And this is [the meaning of] Malki-Tzedek bringing out the bread and wine to Avraham at the time when he returned from the battle of the four kings. For then Malki-Tzedek saw the exceptional strength and power of Avraham, that he was a man of great valor (ish chayil). And therefore he brought out before him bread and wine etc. — alluding to the illumination of the ratzon at the time of eating. For one must be a man of valor (ish chayil), as is explained there, as above. In particular, because Avraham saved Lot at that time — and the entire battle was for this reason, because he foresaw that from him would unfold the birth of Mashiach [the Messiah], as our Rabbis z"l said on the verse: מָצָאתִי דָוִד עַבְדִּי ["I have found David My servant"] etc. For the essence of the holy kingship will be merited by Dovid Mashiach — and in him is the entire strength and dominion of holiness, and through him is the essential illumination of the ratzon, by which every member of Israel merits at the time of eating according to their strengthening themselves to be a man of valor, etc., as above. And therefore specifically then did he bring out before him bread and wine, as above.

And this is the aspect of "awake and sing, you who dwell in the dust, for a dew of lights is Your dew" (Isaiah 26:19). That is, one arouses and awakens those who dwell in the dust — those who are occupied with commerce and weekday activities for the sake of parnasah and money, which is the aspect of "dusts of gold" (cf. Job 28:6). And there, in the aspect of dust — which is earthliness and physicality, the aspect of the 39 melachos — there is a hold for the Sitra Achrah [the Other Side], the aspect of "and dust shall you eat" (Genesis 3:14) etc. But when one believes in Hashem during the time of engaging in commerce, and knows that everything is from Him, blessed be He, alone, etc., as mentioned above — then one sanctifies the 39 melachos with the sanctity of Shabbos. And then the 39 melachos are in the aspect of Tal Oaroas, etc., as mentioned above. And this is the aspect of "awake and sing, you who dwell in the dust, for a dew of lights (Tal Oaroas) is Your dew". That is, even though you are engaged in commerce, nevertheless, also there Hashem, blessed be He, is found. For "the whole earth is full of His glory," and all the commerce — which is the aspect of the 39 melachos — is the aspect of Tal Oaroas, the aspect of the work of the Mishkan, etc., as mentioned above. 26

And therefore lechem [bread] is the language of milchamah [war], as it is written: לְחַם אֶת לֹחֲמָי ["fight those who fight me"]. For the essence of a person's strengthening in battle in this world is in the matter of the ratzon — in particular now, in the intensity of the exile, when the Sitra Achra and all who come from its side are overwhelmingly powerful, such that it is difficult to stand against them. And nothing remains to us except the ratzon, as above. One must strengthen oneself greatly in this, that the ratzon not fall under any circumstances, no matter what passes over him. For the ba'al davar [the adversarial force] strengthens itself against the person to cast him down even from the ratzon. But through the true Rebbe who illuminates the illumination of son and disciple — not to despair of oneself under any circumstances — whoever is strong in this and is not a shleimazl [one of idle fortune], he merits the illumination of the ratzon, as above. And through this is the essential strengthening of the battle, as above. (See elsewhere in the Laws of Birchas HaMazon [Grace after Meals], Halacha 4 — that the essence of stubbornness is in the ratzon, see there.)

And this is the aspect of the Avos Melachos [primary categories of labor], etc. — "Avos [lit. fathers] — this implies there are also Toldos [lit. offspring/derivatives]," etc. — "that which was in the Mishkan, being significant, is called an Av" etc. For the work of the Mishkan is the aspect of Tal Oaroas, the aspect of the illumination of the Ratzon received from Shabbos, from the aspect of the illumination of son and student, etc., as mentioned above. And therefore they are called Av [father]. For from there they receive — from the tzadik of the generation who illuminates in son and student. And the tzadik is called Av [father], as it is written: "My father, my father, the chariot of Israel" (II Kings 2:12). For Avi [my father] is a language of ratzon [will], as it is written: "Avi — let Iyov be tested" (Job 34:36) [where avi means "my wish/desire"]. For through the illumination of the tzadik — who is the father of Yisrael, who illuminates in son and student — through him the illumination of the Ratzon is drawn, as mentioned above. And through this one merits to purify and refine all the 39 melachos so that they should be in the aspect of Tal Oaroas, in the aspect of the work of the Mishkan, as mentioned above. And therefore the 39 melachos that were in the Mishkan are called Avos [fathers], etc., as mentioned above. 27

And therefore the mitzvah of challa: when one puts water into the dough and begins to knead it — for water flows from the bechina of זֶה הַיָּם גָּדוֹל וּרְחַב יָדָיִם ["this great and wide sea"], as explained in the above-mentioned Torah teaching — and through this is the essential illumination of the ratzon, as is explained in the above-mentioned Torah teaching, see there. And therefore water is the bechina of ratzon, as it is written: וַיִּשְׁפְּכוּ מַיִם ["and they poured out water"] etc. — as Rashi explains: they poured out their hearts etc., which is the bechina of ratzon. And as it is written: וְנָהֲרוּ אֵלָיו כָּל הַגּוֹיִם ["and all the nations shall stream to him"] — which is also the language of ratzon and yearning, as above.

And therefore challa has no minimum measure by Torah law (mid'Oraysa). For the illumination of the ratzon is in the bechina of that which has no measure — for it is the bechina of mah [the level of nothingness], as is explained there, which is the bechina of that which is beyond measure. And therefore through the ratzon and the yearning of holiness one can always strengthen oneself, as above. And this remains in force forever, even in the intensity of exile — collectively and individually, as above — for it is in the bechina of that which is beyond measure. And every person can walk with this always, through whatever passes over him — for nonetheless, my ratzon toward Him, blessed be He, remains strong. As has been explained above on the verse: מַה תָּעִירוּ וּמַה תְּעוֹרְרוּ אֶת הָאַהֲבָה עַד שֶׁתֶּחְפָּץ, as above. For it is found in the Midrash on the verse: וְצַו אֶת יְהוֹשֻׁעַ וְחַזְּקֵהוּ וְאַמְּצֵהוּ ["and command Yehoshua, and strengthen him, and fortify him"] etc. And this is its language: according to our way we have learned — one only strengthens the already-strong, and one only encourages the already-diligent. And at first glance this is wondrous: if so, from where does one begin? But we have already spoken of this elsewhere — that there are things that are interdependent, and one does not know from where the beginning comes (as is explained in Siman 10 of Likutay [Moharan] Aleph). And in truth this is among the wonders of the Perfect of Knowledge, and is among the hidden wonders of bechirah [free will] — which is the great wonder among all the wonders of the Creator, blessed be His Name. And it is impossible to comprehend this, for in truth one does not know from where the beginning comes. But in truth — all the beginning and the end and the middle and the ultimate purpose of ours is entirely through the true tzaddik of every generation, who is in the bechina of Moshe Rabbeinu — who is the first Rebbe of all Israel, and from him is the beginning, and with him is all our purpose and hope. For that which was is that which shall be, as our Rabbis z"l said. And the beginning of the true tzaddik — who is in the bechina of Moshe — it is impossible for us to comprehend at all, and we must not reflect on this at all. How did a human being born of woman attain such comprehension? Etc. But after we have already merited receiving the Torah from Moshe Rabbeinu, and drawing down his holy da'as in every generation through the true tzaddikim of each generation — which is the bechina of the above-mentioned da'as of son and disciple — through this, thank G-d, we have from where to begin. For from our youth we are raised up in the holiness of Israel: when a child is born, he is circumcised on the eighth day immediately. And afterward, when he begins to speak, they begin to speak with him in the holy tongue and teach him Torah, and immediately clothe him in tzitzis, etc. Therefore one certainly has the ability to strengthen himself, with the help of Hashem, blessed be He. And therefore Reb Nosson's Rebbe z"l was precise in the above-mentioned Torah teaching and said: that through the da'as of son and disciple, whoever is a man of valor (ish chayil) and is not a shleimazl can receive the illumination of the ratzon at the time of eating. For one must be strong in oneself, and then they will strengthen him further, until he merits the illumination of the ratzon — for each depends on the other: the stronger one is, the more one can receive the illumination of the ratzon; and the more the ratzon expands and grows, the stronger one is, etc. And the beginning — it is impossible to know. But in truth the essential beginning for us is from Moshe Rabbeinu and the true tzaddikim of every generation, as above — for one only strengthens the already-strong, etc. Yet nonetheless, a person must greatly strengthen himself, and must not be a shleimazl. For nonetheless, he certainly has bechirah [free will] in every generation and every day — according to the person, according to the time, and according to the encounters and events that pass over him. For it is necessary that bechirah remain with him — for man was created in this world only for the sake of bechirah. But one who is truly strong can strengthen himself in the ratzon — for the ratzon is always free, and this cannot be refuted under any circumstances by any obstacle in the world. For nonetheless: I desire and yearn with a strong ratzon toward the truth in its truest sense. But in truth the essential [unknowable] beginning is that it is impossible for us to comprehend how the true tzaddikim who are in the bechina of Moshe, as above, began. But we already have a firm foundation from where to begin, since Moshe Rabbeinu and all the true tzaddikim have already labored with such vast labor for our sake — until they drew down the above-mentioned da'as, through which comes all the strengthening. And through this [strengthening] the illumination of the ratzon is drawn down, and they are interdependent, etc. Therefore whoever wishes can strengthen himself easily through the above-mentioned da'as that they have illuminated for us — for מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ הָקִיצוּ וְרַנְּנוּ שֹׁכְנֵי עָפָר ["the whole earth is filled with His glory — awake and sing, you who dwell in dust"] etc. etc. And through this one merits the illumination of the ratzon — and the more the ratzon grows, the stronger one becomes, as above. Therefore Moshe well said: וְעַתָּה יִשְׂרָאֵל מָה ה' אֱלֹקֶיךָ שֹׁאֵל מֵעִמָּךְ כִּי אִם לְיִרְאָה ["and now, Israel, what does Hashem your G-d ask of you, but to fear [Him]"] etc. And our Rabbis z"l asked: Is fear such a small thing? — Yes, for Moshe it is a small thing. And the matter seems puzzling: what did they resolve with their answer that for Moshe it is a small thing? The difficulty remains — for he said: what does Hashem ask of you — but in fact fear is not a small thing for us. What help is it to us that for Moshe it is a small thing, since for us it is not a small thing? But in this verse is alluded the illumination of the ratzon, which is the bechina of mah [מָ"ה] — the bechina of מָה ה' אֱלֹקֶיךָ שֹׁאֵל מֵעִמָּךְ — and through this one merits yirah [awe/fear], as is explained in the above-mentioned Torah teaching on this verse, see there. And we have already written that the illumination of the ratzon — which is the bechina of yirah (as is explained elsewhere) — every person can merit easily, for the ratzon is always free. One need only be strong, in the bechina of ish chayil, etc. And this depends on the other: one only strengthens the already-strong, etc. But from where the beginning comes — this it is impossible to comprehend. Yet the main thing that is impossible to comprehend is this: one cannot comprehend from where the true tzaddikim who are in the bechina of Moshe, as above, began. But for us, we already have a firm foundation from where to begin — since Moshe Rabbeinu and all the true tzaddikim have already toiled with such great toil for our sake, until they drew down the above-mentioned da'as, through which comes all the strengthening — and through this the illumination of the ratzon is drawn down, and they depend on each other, etc. Therefore whoever wishes can strengthen himself easily through the above-mentioned da'as that they have illuminated for us — for the whole earth is filled with His glory, awake and sing, you who dwell in dust, etc. etc. And through this one merits the illumination of the ratzon. Therefore Moshe rightly said: וְעַתָּה יִשְׂרָאֵל מָה ה' אֱלֹקֶיךָ שֹׁאֵל מֵעִמָּךְ — וְעַתָּה specifically — meaning: after I have already labored for you, now, Israel, מָה ה' אֱלֹקֶיךָ שֹׁאֵל מֵעִמָּךְ כִּי אִם לְיִרְאָה — which is a small thing for me. And even if for you it is not a small thing because of your physical nature — since for me it is a small thing, and I have already begun on your behalf, you already have a firm foundation and a good beginning, and you can strengthen yourselves through me. Once you are strong, you will merit the ratzon — which is the bechina of mah, the bechina of yirah. And therefore certainly yirah is a small thing even for you — since for me it is a small thing — for through me you can all merit complete yirah through the ratzon that comes through strengthening, etc., which are interdependent. For you already have a firm foundation from which to begin, since I have already merited what I have merited — which you cannot comprehend at all from where was my beginning. But you already have a strong beginning, and therefore easily you can merit all good through me, as above. And it is impossible for Moshe to know from where the beginning was — but for us, after he has already labored and the true tzaddikim of every generation have illuminated the da'as upon us, the ratzon is drawn down and grows: the more it grows, the more one strengthens — and the more one strengthens, the more the ratzon grows — and the beginning and end and the whole of it is impossible to know. But in truth for us, all of it — from beginning to end — is through the true tzaddik of every generation who is the bechina of Moshe, as above.