גרים ג

And this is the aspect of: one is obligated on Purim to become drunk until he does not know the difference between "cursed is Haman" and "blessed is Mordechai." For specifically through the above-mentioned drunkenness on Purim, as above, one reaches the aspect of "does not know" — which is entirely good, as above.

But not every person can bring himself into this — and not at every time is it permitted to get drunk from wine, G-d forbid. Even one who is on a high level. For many great ones who were on a very high level stumbled in this — as cited in the holy Zohar. For this requires one to be of an exceedingly outstanding level.

And this is the aspect of the wine libations [niskei ha-yayin] that were poured upon the korbanos. For since the animal-spirit was then subdued through the korbanos, as above — therefore specifically intoxicating wine [shechar, yayin ha-meshakayr] was poured as a libation. For then the aspect of intoxicating wine was rectified — as mentioned above in Laws of Chailev [Forbidden Fat]. For then the aspect of drunkenness — which is the aspect of the animal-spirit, as above — was subdued.

And this is the aspect of the signs of a kosher wild beast [simanei chayah tehorah] — whose signs are in its horns [karnos] — that is to say, the distinguishing sign between an animal [beheimah] and a wild beast [chayah] is in their horns (as stated in the Shulchan Aruch). For the fat of a wild beast is permitted and its blood requires covering [kisuy] — while an animal is the reverse. For the aspect of the wild beasts [chayos] is of the aspect of the right side [yamin] — the aspect of chesed — the aspect of Avraham. As it is written: "And the face of the lion is on the right side" . And from there is the sustenance of the wild beasts — for the king of wild beasts is the lion.

And therefore their fat is permitted. For fat [cheilev] is the surplus of the minds [mosrei ha-mochin]. (As mentioned above in Laws of Chailev.) And the surplus of the minds contains the turbidity and sediment of the minds — therefore the sitra achra [Other Side] seizes hold there. For its essential hold is from the confusion and turbidity of the mind. And therefore the fat is forbidden, as above.

But in the wild beast — which is of the aspect of Avraham, the aspect of the right side — through which the minds are clear. For from the side of the right: mocha chivarsa k'kaspa [the white brain like silver]. Therefore there is no turbidity of the minds there. As Rabbainu explained: that mocha chivarsa, and so on, is the aspect of the clarity and purity of the minds without turbidity. And therefore even the fat is clear and pure — and the sitra achra has no hold there, as above. And therefore the fat of a wild beast is permitted.

And therefore its blood requires covering — of the aspect of: "Love covers over all transgressions" — which is the aspect of the right side. (As Rabbainu said, that this is the aspect of the covering of blood, in Siman 82, Likutay Moharan II.) For there, in the aspect of Avraham — the aspect of the right side — the bloods, which are the mighty ones [gevuros], are hidden and covered and do not become revealed. For love covers over them — of the aspect of: "Love covers over all transgressions", as above. And this is the aspect of the covering of the blood of a wild beast specifically — which is of the aspect of the right side, the aspect of Avraham, as above. And therefore one covers with earth and ash [afar va'efer] — which is the aspect of Avraham, who is the aspect of love that covers over transgressions, as above. For Avraham said: "And I am but dust and ash" . And likewise our Sages of blessed memory said: that in the merit of this, his children merited the commandment of covering blood with earth.

But animals — which are from the side of Yitzchak, the aspect of the left side [sitra d'semol], the aspect of judgments [dinim] — as it is said: "And the face of an ox is on the left" — and the king of animals is the ox. And therefore there the turbidity of the minds is greater — which is the aspect of judgments, as above. And therefore the fat — which is the surplus of the minds, as above — that is where all the turbidity of the minds descends. And therefore it is forbidden. For the hold of the sitra achra is in the turbidity of the minds, as above. And therefore there is no covering of blood — for there the judgments are revealed. For it is from the aspect of the left side, as above.

And therefore the distinguishing sign between an animal and a wild beast is apparent in the horns. For the horns are the surplus of the minds that protrudes and goes out — and horns are made from them. Of the aspect of karnei hod [rays of radiance] — the kerun or ha-panim [beaming of the face] that exists in the human being — which is the protruding of the minds outward. And in animals, horns are made. For in animals there is turbidity of the minds and very many surpluses — far more than in the human being. And likewise even in wild beasts. For all the minds of animals and wild beasts are of the aspect of the turbidity of the aspect of the human being. And therefore in the human being nothing is made from the surpluses except hair alone — which is the surplus of the minds. But in animals and wild beasts the surpluses are very great and actual horns are made from them.

It emerges: that the horns are the surplus of the minds. And therefore in the horns the signs and the distinction between wild beast and animal are apparent. For the essential difference and distinction between them depends on their surplus of minds — from which come the horns, as above. And this is the aspect of: "And through Your will, raise up our horn" . For through the will [ratzon] — which is chesed, the aspect of the right side cited above — through this the horns are elevated and exalted. For they are the surplus of the minds that protrude outward — for from the right side: mocha chivarsa k'kaspa, as above. And therefore even the surplus of the minds is clear and very pure — which is the aspect of the elevation and ascent of the horns. For they are of the aspect of surplus of minds, as above.

And this is the aspect of what is called "keren" [horn] — the aspect of keren kayemes [principal that endures] — the aspect of money [mamon] — as Rabbainu, may his light shine, explained in the Torah-teaching "Va'yehi heim merikim sakaiyhem" ["And it was as they were emptying their sacks"] — on the saying of our Sages of blessed memory: "a small creature in the sea that had horns" [briyah kalah she'b'yam d'havu lah karnei]. For the keren is the aspect of money — the aspect of enduring principal, as above. For the horns — which are the aspect of the surplus of the minds — from there flows the holy abundance of money: the aspect of enduring principal, as above. (As is explained above in Laws of Chailev, Halacha 1.)

And therefore in the horns — which are of the aspect of the surplus of the minds, where there is the aspect of money — there it is apparent which is a wild beast and which is an animal: which has permitted fat and which has forbidden fat. For fat is of the aspect of the surplus of the minds — the aspect of money, as above.

Reb Noson reveals the deep spiritual logic behind the two kosher signs — cud-chewing and split hooves — and the distinction between beheimah (animal) and chayah (wild beast). The entire framework rests on three axes:

Behold, we, the Children of Israel, need our eating to be holy — in order that during the time of eating the illumination of the Will [he'aras ha-ratzon] should shine, as above. And therefore it is forbidden for us to eat impure species — only pure species that have signs of purity [simanei taharah]. For the signs hint that in these species there has already begun to shine the illumination of the above-mentioned tzadik who illuminates in all the worlds — in the dwellers above and in the dwellers below. For the above-mentioned tzadik rectifies and gives life to all the worlds — of the aspect of the World of Rectification [olam ha-tikun]. For "the tzadik is the foundation of the world" — he is the aspect of the rectification.

(For the rectification is through the Eighth King — who is "Hadar" — who is the aspect of Yesod, the aspect of the tzadik. For the above-mentioned tzadik merits the aspect of mah, as above. And from there the rectification of the worlds flows. For the World of Rectification is through the new light of "mah" — as it is stated in the Etz Chaim, Heichal 2, Sha'ar Ha-Tikun, Chapter 2.)

And therefore he rectifies and gives life to the dwellers above and the dwellers below. For all of them require rectification. For the flaw and ruin of the worlds through the breaking of the vessels [sheviyas ha-kailim] came because of the excess of light — because they could not endure the excess of the light — and through this they were broken, and the light rose upward, and the vessels were broken and descended in the Creation, and so on. And afterward they were rectified. Only several sparks [nitzotzos] still remained below — and with these the tzadikim and all Israel are engaged — to clarify them and elevate them in every generation, as is known. And those sparks fell and spread into all the worlds, even into the world of Asiyah [Action].

And therefore the tzadik — who is the rectification — rectifies and gives life to the dwellers above and the dwellers below. That is to say: the dwellers above — where the flaw and the breaking occurred because of the excess of light — he gives life and rectifies them through the aspect of Ayyeh [Where?], the aspect of: "meh chamisa" [what did you see?]. That is to say, he shows them that they are distant from Him Yisborach. And through this they are able to endure the light and are not nullified. For he shows them that they are distant from Him Yisborach — of the aspect of "meh chamisa", the aspect of: "Where is the place of His glory?"

And the dwellers below — where the fallen sparks are, which fell completely from the place of their holiness from the time of the breaking, and fell to all the lower levels until they spread even into animals and wild beasts and birds — and because of the greatness of their descent they forgot their original elevated state, and it appears to them that they are exceedingly, exceedingly distant from Him Yisborach, to the point that they are no longer able to raise themselves up to ascend — therefore the tzadik gives them life through the aspect of: "The whole earth is filled with His glory" . Of the aspect of the resurrection of the dead [techias ha-meisim] — which is the aspect of the World of Rectification — the aspect of: "Your dead shall live, my corpse shall arise; awaken and sing, you who dwell in the dust" . That is to say, he arouses and gives life to those sparks that descended very far below — lest they despair of themselves. For "the whole earth is filled with His glory."

And this is the aspect of pure species and impure species. For we are able to eat only those species in which the illumination of the World of Rectification has already begun to shine — that is, the illumination of the above-mentioned tzadik. Only those specifically are we permitted to eat. For we have the power to clarify them through our eating. But the species in which the illumination of the rectification has not shone — we do not have the power to clarify them, and we are forbidden to eat them.

And this is the aspect of the signs of the animal and the wild beast — which are: cud-chewing and split hooves. This is a hint at the illumination of the above-mentioned tzadik, through whom comes the rectification. For the sparks that fell and descended and were chained down and clothed in animals and wild beasts are of the aspect of shochnei afar [dwellers in the dust] — for they descended to a very low level. And the tzadik gives them life of the aspect of: "Awaken and sing, you who dwell in the dust."

And this is the aspect of cud-chewing [ma'aleh geirah]. The word geirah is the aspect of the sparks and souls that fell and descended very greatly — of the aspect of: "And like water spilled on the ground" — "which cannot be gathered up again". For they descended greatly — like water spilled upon the ground. And through the illumination of the above-mentioned tzadik who arouses and gives them life — of the aspect of: "Awaken and sing, you who dwell in the dust" — through this they are of the aspect of cud-chewing [ma'aleh geirah]. That is to say, the illumination of the tzadik is drawn upon them — through which he elevates the souls and sparks that fell and descended like water spilled upon the ground. For He Yisborach plans that none of those cast away shall be cast away from Him — for "the whole earth is filled with His glory" and so on, as above.

And this is the aspect of split hooves [mafris parsah]. For the sparks that fell to such low places — into animals and wild beasts — are like birds caught in a trap. For they are locked in imprisonment. But through the illumination of the above-mentioned tzadik who arouses and gives them life — of the aspect of "the whole earth is filled with His glory" — through this he shows them that even there in the place where they are, there is an opening to go out [pesach latzeit]. And this is the aspect of split hooves [mafris parsah] — this is a hint that even in the legs of the animals — which is a very low level — even there an opening to go out is found. The opposite of hooves that are closed [parsosav kelutos] — which is the aspect of being caught and closed there and unable to go out. But split hooves is the aspect that even there, at the very lowest level, there is an opening to go out from there. For "the whole earth is filled with His glory" — and there is no despair in the world at all. For: leis atar panuy minaiy [there is no place empty of Him], and so on, as above.

This halacha reveals an entirely new — and complementary — reading of the same two kosher signs, now through the lens of the tzadik as the axis of the World of Rectification.

The essential points for our topic are in sections (os) 3, 4, 5, and 6 of that teaching. The general principle relevant to us is as follows: To subdue the foolishness of the intellect, one needs the aspect of the Altar, which corresponds to eating in holiness — for "the table atones like the altar," etc. The rectification of the Altar, which is the rectification of eating, comes about through the making of converts (gairim). And the merit to draw converts is attained through the charity (tz'dakah) that one gives to worthy poor people, and especially to the tzaddikim of the generation who encompass within themselves many souls — for through charity, love, friendship, and peace are drawn forth. Through this, a tranquil and pure atmosphere is created, and through this, the words of faith of the true Tzaddik are heard from afar. For when the atmosphere is tranquil and pure, the speech of the Tzaddik travels and is heard at great distances, and it is written down and engraved in the books of the nations — until they find in their own books the opposite of their [former] faith, and through this they convert.

For there is a suppressed goodness held captive among the nations in a great exile, and this goodness consists of Jewish souls — for the entire creation exists for their sake, etc. But because this goodness is suppressed and rests in a lowly place, among the nations or the wicked or those enslaved to desires, it therefore forgets its great elevated stature — that it came from a holy, sublime, and most awesome place. At first it would remember its awesome stature, but afterward, the [forces of impurity] overcome this goodness and press it under their hand until it is captured and bound among them — until the very goodness itself forgets its stature. But through the words of the Jewish Tzaddik described above — which travel and are heard and are written into their books through the power of charity that makes the atmosphere tranquil and pure — this captive goodness finds this holy speech in their books, and it is heard to its ears and enters its heart deeply. Then this goodness remembers its great stature — in the sense of "I am a tiny creature of the sea" (אֲנָא בְּרִיָּה קַלָּה שֶׁבַּיָּם) and "it had a cloven hoof" (וַהֲוֵינָא שִׁין פַּרְסָה, an Aramaic phrase from the Talmud) — meaning that this goodness remembers its great stature: that it is from the souls of Israel which are above all the worlds, for "Israel arose first in thought," and the Holy One Blessed be He consulted and took counsel with them when creating His world, in the sense of "they are the artisans and dwellers of plantings with the King in His service" etc.

Now it [this captive goodness] goes toward destruction and loss, Heaven forfend. Then this goodness begins to grieve and have compassion for itself, and returns in teshuvah, and through this, converts are made and baalei teshuvah are formed. And through the converts and the baalei teshuvah, the Altar is completed — which is the aspect of the rectification of holy eating — and through this, the light of the intellect is opened, and one merits to see the great light of the true Tzaddik which illuminates all the worlds, and certainly in this world etc. But due to the turbidity of deeds and the foolishness of the intellect, his great light is dimmed — and even one who is near him cannot taste and benefit from his light. All of this is because of the turbidity of deeds and the foolishness of the intellect. But through the charity described above — through which the atmosphere is made tranquil and pure — through this, the holy speech is heard from afar, and through this converts and baalei teshuvah are made, through which the Altar is completed (which is the rectification of eating in holiness), and through this the foolishness of the intellect is subdued and annulled, and then one merits to see the great light of the true Tzaddik — and through this one merits to fear and love [of G-d], for the essence of fear and love can only be received through the Tzaddik of the generation who searches for and finds the will-expressions (רְצוֹנוֹת) within Israel and finds them through the glorification that he finds in Israel etc. (See there all of this carefully.)

This is [the deeper significance of] the signs of a kosher animal and beast: "every animal that has a split hoof, etc., that brings up its cud" — the quality of chewing the cud in an animal, "that one you shall eat." For the rectification of eating in holiness — that the food should be fit — is through converts, as explained above. And this is [expressed by] the two signs of the kosher animal: split hoof and chewing the cud. For eating in holiness proceeds in two aspects. One aspect corresponds to the lower level of understanding, and the second corresponds to a higher, more interior level.

For the principal sign is the chewing of the cud, because it is the more internal sign. The split hoof is also a sign, but the animal that has only a split hoof without chewing the cud, like the pig — is forbidden. And the animal that chews the cud without a split hoof, like the camel — is also forbidden. The two signs must be present together. But the main inner sign is the chewing of the cud, for through it the animal rumbles and regurgitates the food it previously swallowed and chews it again. This is the aspect of the purification and clarification of the food — that through chewing the cud, one clarifies and elevates the food more and more.

And this corresponds to the aspect of tz'dakah: that through tz'dakah one clarifies and elevates fallen holy sparks from their captivity among the nations and the wicked — through the holy speech of the Tzaddik that travels afar, as explained. And all of this is through tz'dakah, which makes the pure tranquil atmosphere, as described.

This corresponds to the Sefirah [Counting of the Omer] and Lag BaOmer. For throughout the days of the Sefirah we must go from impurity to purity in order to merit receiving the Torah on Shavuos. That is, we must work to clarify and elevate ourselves from the forty-nine gates of impurity (מ"ט שַׁעֲרֵי טֻמְאָה) to the forty-nine gates of holiness (מ"ט שַׁעֲרֵי קְדֻשָּׁה), corresponding to the forty-nine days of the Omer.

But who is capable of bringing about this purification from impurity to holiness during the days of Sefirah? This is achieved only through the true Tzaddik, through whose holy speech the suppressed goodness hidden among the nations and the wicked is awakened and roused — through the charity that creates pure and tranquil air, enabling the Tzaddik's words to travel far, as mentioned above. For through this, converts are made and sinners repent, and through this, the rectification of the Altar is accomplished — which is the rectification of holy eating — and through all of this, the intellect is illuminated and the foolishness is subdued, and one merits to go from impurity to holiness, from the forty-nine gates of impurity to the forty-nine gates of holiness, in order to receive the Torah on Shavuos.

And for this reason, on the day of the waving of the Omer (הֲנָפַת הָעֹמֶר) was the greatness of Mordechai and the downfall of Haman — as our Sages of blessed memory have said. And the main cause of his downfall was through the Omer, for Haman said: "Their god's blessing comes only from baked bread, whereas mine comes from a tree" — and the reference to the tree alludes to the gallows that he prepared for Mordechai, in the sense of: and what Haman prepared for Mordechai, they did for him. For through the elevation of the Omer, which is barley — animal fodder — the hidden goodness that is suppressed among the nations was elevated, and through this Mordechai was glorified and Haman fell.

And for this reason we count the days of the Omer — to connect each and every day to the holiness of the waving of the Omer, in order to merit each day to hear the holy speech of the Tzaddik as described. For just as we count "Today is such-and-such a day of the Omer," we thereby bind and attach that day to the holiness of the waving of the Omer. And through this, just as the waving of the Omer aroused and elevated the suppressed goodness hidden among the wicked — and through this, Mordechai's greatness was revealed and Haman fell — so too each day of the Sefirah draws the illumination of the holy speech of the Tzaddik further, until the complete purification at the fiftieth gate of Shavuos.

And this corresponds to Lag BaOmer — the thirty-third day of the Omer — which is the aspect of Hod she'b'Hod, the aspect of "feet within feet" (רַגְלַיִן שֶׁבְּרַגְלַיִן). For the main illumination of the holy speech described above needs to be drawn down to this lowly level — to the level of the "feet," the very lowliest place — where the suppressed goodness lies captive among those entirely given over to desires and impurity. For precisely the "feet" level is where the holy speech must reach and be heard, to awaken and stir the captive goodness there.

And this corresponds to the Hilula [joyous celebration] of Rabbi Shimon bar Yochai on Lag BaOmer. For the students of Rabbi Akiva died up until Lag BaOmer because of discord — there was no peace among them. And Rabbi Shimon bar Yochai was the most outstanding of Rabbi Akiva's students, and through him the Torah was preserved among Israel. For it was he who illuminated and revealed the deepest inner secrets of the Torah — the Torah of the Zohar — to the world, so that the words of faith of the true Tzaddik would be able to travel afar to the suppressed goodness hidden among the nations, for this is primarily through the revealed hidden wisdom of the Torah (תּוֹרַת הַנִּסְתָּר) whose main vessel is the holy Zohar.

And the main obstacle that prevented the holy speech from traveling afar was discord and lack of peace, as was the case with Rabbi Akiva's students. For through discord and controversy, the air becomes turbid and disturbed, and the holy speech cannot travel at all. But through peace and love among Israel, the atmosphere becomes tranquil and pure, enabling the words of the Tzaddik to travel and be heard afar — and through this the suppressed goodness is awakened to repent, as explained. And therefore, on the day of Lag BaOmer, which is the Hilula of Rabbi Shimon bar Yochai — through whom the illumination of the Torah travels afar — on this very day the dying of Rabbi Akiva's students ceased, for on this day peace was restored and the turbulent air was calmed and the holy speech could again travel afar. And this is the joy and celebration of Lag BaOmer.

It follows that throughout all the days of the Sefirah, one is engaged in making heard, to the suppressed goodness [in captivity], the words of the true Tzaddikim — so that it will purify itself of the contamination of exile and return to Hashem Yisboraych. This is the aspect of the purification from the forty-nine gates of impurity, in order to merit receiving the Torah on Shavuos. And all this is accomplished through the charity that creates the tranquil and pure air, through which the holy speech travels afar — as has been explained.

And this corresponds to the drawing of the bow on Lag BaOmer. For words of slander (לָשׁוֹן הָרָע) that create discord are in the aspect of "They have prepared their arrow upon the string" etc. — for through speech that is turbid and impure, the holy speech cannot travel and the bow cannot be drawn. But on Lag BaOmer — the day of Rabbi Shimon bar Yochai and the day peace was restored — the bow is drawn to send the holy speech afar, in the aspect of "If the foundations are destroyed, what can the righteous man do?" — meaning: when the foundations are in place, the righteous man's speech can fly like an arrow far and wide.

And this [is the meaning of]: "For behold, the winter has passed, the rain is over and gone" etc., "and the voice of the turtledove is heard in our land" (Song of Songs 2:11-12). For in Nisan [springtime] the air is tranquil and pure — whereas in the winter months, stormy winds are prevalent and the air is turbid and disturbed. And when the spring arrives and the stormy air calms down, the voice of the turtledove — [symbolizing] the holy speech of the Tzaddik — can be heard in our land. For the voice of the turtledove alludes to the speech of the Tzaddik that travels and is heard afar when the atmosphere is calm and pure.

And this is [the meaning of]: "Give ear, O heavens, and I will speak" (הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה) etc. — and the stormy wind shall not confuse and disrupt the words etc. "Ask your father and he will tell you" etc. — and hear their words well etc. And all of this is through "Like an eagle that stirs up its nest" (כְּנֶשֶׁר יָעִיר קִנּוֹ) etc. — through the Tzaddik who hovers like an eagle over his children and stirs them from below, so that his words reach them and they hear and receive his teaching. For the eagle, unlike other birds, does not land directly on its chicks but hovers over them so that its wind fans them — this is the subtle, penetrating manner in which the true Tzaddik's holy speech reaches the hearts of Israel from afar.

And this corresponds to the Omer of barley (עֹמֶר שְֹעוֹרִים). Barley is animal fodder — that is, it pertains to the vitality of the animal. For first one must rectify the animal-level vitality (חַיּוּת שֶׁל הַבְּהֵמָה), which is the suppressed goodness hidden among the nations in the aspect of the animal-soul, as explained above. And this is achieved through the waving of the Omer of barley on the sixteenth of Nisan — immediately after the liberation of Passover — for through the liberation of Israel from Egypt, and through the tz'dakah and gifts of Passover, the atmosphere is purified and the holy speech of Mordechai — the true Tzaddik — travels and reaches the suppressed goodness [among the nations], and its animal-level vitality begins to be elevated and rectified.

For this is the meaning of the Omer: the word "Omer" connotes speech (אֲמִירָה), as in "And he said" (וַיֹּאמֶר). The waving of the Omer sends forth the holy speech of the Tzaddik to travel afar — like a wave that travels across water — and through this it reaches the captive goodness. And this is the inner meaning of counting the Omer: through the Omer-counting we connect each day to this holy waving-and-sending-forth, so that each day the holy speech reaches further into the depths of exile to elevate the suppressed goodness.

And this corresponds to the abundant charity of Purim — in the aspect of "gifts to the poor" (מַתָּנוֹת לָאֶבְיוֹנִים). For regarding Purim it is said: whoever extends his hand to take [charity], one gives to him — so as to draw forth the holiness of Mordechai, in the aspect of "and there was a Jewish man" (וַיִּמְצָא) etc. [alludes to the finding of good in everyone]. For the abundance of tz'dakah on Purim creates the very purest atmosphere — enabling Mordechai's holy speech to travel throughout the world and awaken all the suppressed goodness, as it did when Mordechai "proclaimed in the city" and his words reached everywhere, even to Haman's own household.

And this [corresponds to the verse]: "The words of Hashem are pure words, like silver refined in an earthen furnace, purified seven times" (Psalms 12:7) — "silver refined" corresponds to the aspect of "wealth adds many friends" (הוֹן יוֹסִיף רֵעִים רַבִּים), which is the aspect of tz'dakah (as is explained there in the Torah teaching). For silver alludes to tz'dakah, which draws love and friendship and peace — and through this, the pure tranquil air, through which the holy speech travels to illuminate the hearts of Israel scattered throughout the world. And the "seven refinings" correspond to the seven weeks of the Sefirah — seven times seven — through which the holy speech purifies and elevates the suppressed goodness level by level, until the complete elevation on Shavuos, the fiftieth day.

And this corresponds to the Counting of the Omer — "Sefirah" literally. In the aspect of "Hashem will count when He writes the peoples" (ה' יִסְפֹּר בִּכְתוֹב עַמִּים, Psalms 87:6) — "will count" (יִסְפֹּר) precisely — as cited in the Torah teaching mentioned above. For this verse means: "Hashem counts when He writes the peoples" — meaning that Hashem, as it were, counts and enumerates even those among the peoples of the world in whom good is hidden, and writes them to be counted among those who will return. For through the writing and engraving of the holy speech into the books of the nations — as described — Hashem "writes" and "counts" the captive souls toward their redemption.

And this also corresponds to the "counting" in the verse (Psalms 22:18): "I count all my bones; they look and stare upon me." For the tzaddik who is able to "count" and enumerate the hidden good in each and every Jew — even in the most fallen — and speak of each one's praise before Hashem: this is the essential act of the Sefirah-counting. For through this counting and enumeration of the good, the atmosphere becomes pure and the holy speech reaches the farthest reaches of exile.

And the Sefirah is also in the aspect of "sapphire" (סַפִּיר), for the counting shines and illuminates like the brilliance of a sapphire — for through counting the good in each Jew, the divine image within them is restored to its full luminosity. And this counting is also "the writing of peoples" by Hashem Himself — for every act of tz'dakah, every charitable deed, every uplifting word of the Tzaddik, is as if the Holy One Himself is "writing" these souls into the book of life and redemption. And indeed it says "Hashem counts" — for ultimately it is Hashem who performs the rectification, only He uses the Tzaddik as His instrument of counting and elevation.

And thus, throughout the forty-nine days of the Sefirah we count day by day, connecting each day to the holiness of the Omer-waving and to the holy speech of the Tzaddik — so that each day we elevate ourselves and those captive sparks a little further, until the complete elevation of the fiftieth gate on Shavuos.

And this corresponds to Shavuos — the fiftieth day — which is the aspect of the Fiftieth Gate (שַׁעַר הַחֲמִשִּׁים) as is well known. For during the forty-nine days of the Sefirah, we purify ourselves and emerge from the forty-nine gates of impurity — each of the seven weeks corresponding to one of the seven emotional attributes (Sefirot), and within each week we work through the seven sub-aspects of that attribute. And on the fiftieth day — Shavuos — we receive the Torah at the fiftieth gate.

For the Torah is given precisely at the level of the Fiftieth Gate — which transcends all of the forty-nine levels of understanding — for the Torah cannot be received through ordinary intellect alone, but only through a transcendent illumination from above. And this transcendent illumination is drawn down specifically through the tz'dakah and the holy speech and the purification of the Sefirah-counting as described. For when all the suppressed goodness has been elevated and all the baalei teshuvah have returned and all the converts have come in — then the complete rectification of holy eating is achieved, the Altar is fully repaired, the intellect is opened fully — and one can receive the Torah at the Fiftieth Gate.

And the key to all of this is the true Tzaddik, for he is the "Moses" of the generation who receives the Torah at the Fiftieth Gate and transmits it to Israel. Just as Moses was the conduit for the original Giving of the Torah, so in every generation the true Tzaddik receives the illumination of the Fiftieth Gate and draws it down to all of Israel through his holy teaching and through the elevation of all the captive souls.

"The counsel of Hashem endures forever, the thoughts of His heart throughout all generations" (Psalms 33:11) — and "You, Hashem, are exalted forever" (Psalms 92:9). And as it is written: "More than the sounds of many waters, mightier than the waves of the sea, mighty on high is Hashem" (Psalms 93:4). As Rashi explains there [on this verse]. For even the mighty waves — the most powerful forces of evil and opposition — cannot ultimately prevail against the counsel of Hashem which endures forever. And even when the stormy spiritual winds blow and turbid the air and disrupt the transmission of holy speech, the divine plan continues to be carried out through hidden channels — until in the end, all the captive goodness is redeemed and all the baalei teshuvah return.

All the previous exiles came from the aspect of the kelipot [husks of impurity] which have a grip on the forty-nine gates of impurity — and they have a number and an end. Therefore each of the prior exiles had an end and a fixed time. But this exile — the present one — is different, for it comes from a place that is beyond number, beyond fixed time, in a place that transcends the forty-nine gates. And therefore we do not know the fixed time of its end — it depends entirely upon our teshuvah, upon our tz'dakah, upon our connection to the true Tzaddik, upon the purification of the Sefirah-days. When we complete the rectification through these means, the exile will end.

And this is [the meaning of] what Rabbi Yosef said (Pesachim 68b): "Were it not for this day, how many Yosephs would be in the marketplace!" For the great Tzaddikim would serve Hashem Yisboraych even if the Torah had not been given — as [we find with the Patriarchs] like the Patriarch Yosef who observed all the Torah before it was given. The greatness of Shavuos and the Giving of the Torah is therefore not simply that it obligated us — but that it illuminated the world with the light of Torah and thereby enabled the holy speech of the Tzaddik to travel and reach all the captive souls in all their levels of exile and impurity, for Torah is the light that penetrates all darkness.

"Many are the wonders You have done, O Hashem my G-d, and Your thoughts toward us — none can be compared to You; were I to speak and tell of them, they would be too numerous to count" (Psalms 40:6) — this was said in connection with the Giving of the Torah, as is explained in the Torah teaching. For Hashem's wondrous thoughts toward Israel and toward the suppressed captive souls are beyond all counting and enumeration. And the very act of the Sefirah-counting is an attempt to hint at and acknowledge these innumerable wonders — knowing that we can never fully count or enumerate the depth of Hashem's love and care for even the most fallen soul.

And the Tzaddik who merits to perceive and speak of Hashem's wonders — the aspect of "were I to speak and tell of them" — his holy speech then travels to the farthest reaches of exile, for through it the captive souls can hear and recognize Hashem's love for them, and through this they return in teshuvah. And thus the "counting" of Hashem's wonders by the Tzaddik is itself the force that drives the Sefirah-purification and ultimately brings all the captive souls to the Giving of the Torah on Shavuos.

This is also the meaning of the Omer-measurement: just as the barley-offering was measured in an "omer" (a fixed measure), so the Tzaddik must measure and calibrate each day's holy speech precisely to the level of the souls he is trying to reach — not too much, not too little — so that it can enter their hearts and be absorbed by them according to their individual level and need.

And this corresponds to the three [recitations of] "Tz'dakascha" ("Your righteousness") said on Shabbos at Minchah — to draw upon us the power of the three great foundational Tzaddikim who departed [on Shabbos afternoon]: Yosef, Moshe, and David. For these three Tzaddikim embody the three aspects of tz'dakah that make possible the tranquil pure atmosphere, the far-reaching holy speech, and the awakening of captive goodness — respectively corresponding to the aspects of hidden good (Yosef who was hidden in Egypt), of revealed Torah-speech (Moshe who spoke the Torah), and of the kingship of Israel (David who unified the people in love and peace).

"My horn is exalted through Hashem" (I Samuel 2:1) — and not "my flask" (not the oil-flask, but the horn). "Horn" (קֶרֶן) precisely — in the aspect of "and he will have a horn" (וַהֲוֵי לֵהּ קַרְנָא), the horn of the Shofar etc. The anointing oil (see above). "There is none holy like Hashem" etc. For the elevation and exaltation — "My horn is exalted" — comes precisely through Hashem, through connecting to Hashem's holiness via the Tzaddik who is the anointed one, the one anointed with the holy oil of Torah and Tzaddik-power. And this exaltation is specifically through the "horn" — the shofar aspect — which is the voice that pierces all barriers and reaches the captive souls even in the deepest exile.

"And you shall make the festival of Shavuos... according to the freewill-offering of your hand" (מִסַּת נִדְבַת יָדְךָ) — the aspect of tz'dakah through which the tranquil pure air is made, through which the voice travels afar etc. — for this is the culmination of the Shavuos celebration: the abundant giving of tz'dakah which enabled the entire process of the Sefirah to bear fruit in the complete Giving of the Torah. For the entire Sefirah was powered by tz'dakah — from the tz'dakah of Purim that set it all in motion, through the tz'dakah of Passover that accompanied the Omer-waving, through the daily tz'dakah throughout the forty-nine days — until the tz'dakah of Shavuos itself which completes and crowns the entire process.

And this corresponds to the distinction between the chayah (wild kosher animal) and the b'hemah (domesticated kosher animal): the chayah's fat is permitted while its blood requires covering [with earth after slaughter], whereas the b'hemah's fat is forbidden while its blood does not require covering. And the way to identify between the chayah and the b'hemah is through the structure of their horns — as will be explained below.

For these two categories represent two different levels of the suppressed good being elevated: the b'hemah represents the lower level, and the chayah represents the higher, wilder level — the goodness hidden at greater depths of impurity and wildness. And the different laws that apply to them — fat permitted vs. forbidden, blood covered vs. uncovered — hint at the different modes of elevation required for each level.

The fat (חֵלֶב) represents the inner richness and pleasure-aspect of the elevation of each level, and the blood represents the life-force and vitality. In the b'hemah-level, the inner richness must be entirely elevated to Hashem (fat forbidden for consumption) — for it belongs entirely to holiness — while its blood, once properly slaughtered and elevated, does not need the further elevation of covering (it is fully elevated through the slaughter alone). In the chayah-level, the fat is already in a realm where it can be consumed, while the blood requires the additional act of covering with earth — for its vitality-aspect requires further grounding and refinement.

It follows that the essence of truth is its ultimate purpose — that is, one should look at every matter in light of its ultimate truth: that in everything one sees, one should immediately believe that Hashem Yisboraych created it with His will and wisdom, and that His providence extends over everything down to the most minute details. And one should seek in everything its ultimate truth and purpose — rather than judging things by their surface appearance.

For the surface of things often seems contradictory and confusing — the b'hemah and chayah appear almost identical yet have very different laws, the covering of the blood seems arbitrary, the distinction between permitted and forbidden fat is obscure. But the one who seeks the ultimate truth sees that all of these distinctions correspond to profound spiritual realities, and through this perspective everything becomes clear and integrated.

And this is the aspect of the true Tzaddik who always seeks and sees the ultimate truth in everything — and through this his holy speech conveys the ultimate truth to the captive souls, enabling them to see themselves from the perspective of their true elevated stature rather than from their current lowly state. And it is precisely this vision of ultimate truth that awakens the captive souls and brings them to teshuvah.

And this corresponds to the aspect of dust (עָפָר), which is the beginning of all things and the end and ultimate purpose of all things — for everything originated from the dust and everything returns to it etc., as mentioned above. And from there is the root of [the concept of] truth — for dust is the most lowly and humble of all substances, and truth is also connected to humility and lowliness, for only the humble person can see and speak truth without any distortion of pride or self-interest.

And the Tzaddik who embodies the aspect of dust — completely nullified and humble, seeing himself as nothing — it is precisely he who can receive and transmit the ultimate truth, and his words of truth can travel to the farthest distances because they carry no impurity or distortion of ego. And this is also the connection to the Omer: "Omer" can also be related to "speech" (אֲמִירָה), and the Omer-offering is brought from barley — the humblest of grains, the food of animals, the aspect of dust. And it is precisely this most humble offering that initiates the entire process of elevation and counting.

And this [explains what] Bilam said (Numbers 23:10): "Who can count the dust of Yaakov, and the number of a quarter of Israel?" — "the dust of Yaakov" precisely. For Yaakov corresponds to the aspect of truth — as it is said, "Give truth to Yaakov" (תִּתֵּן אֱמֶת לְיַעֲקֹב, Michah 7:20). And "the dust of Yaakov" means: who can count the truth-embodiments of Yaakov — the lowly and humble ones of Israel who are like dust — for their number is beyond counting, as their merit and influence extends to the most distant reaches. And Bilam, though an enemy of Israel, was forced to acknowledge this truth: that the ultimate power of Israel lies precisely in their humble dust-like quality, their ability to nullify themselves before Hashem's truth, and it is this quality that makes them uncountable and unlimited in their power of influence over the world.

And this connects back to the counting of the Omer: "Hashem will count when He writes the peoples" — for the counting of Israel, the enumeration of their spiritual worth, can only be done by Hashem Himself, for their true worth is hidden in their dust-like humility and transcends all ordinary measurement. The Sefirah-counting is thus an attempt to honor and acknowledge this transcendent worth of each individual Jew, day by day, level by level.

And this corresponds to the dust of the Sotah [suspected unfaithful wife] which clarifies the truth of whether she was defiled or not. For specifically the holy dust from the floor of the Tabernacle could perform this clarification — because the dust embodies both aspects [of truth]: the beginning (purity) and the end (the ultimate judgment of truth). And thus the dust of the Tabernacle floor, which was saturated with the holiness of divine service and sacrifice over many years, could reveal the truth hidden within the most private human actions.

For truth is not just an abstract principle — it has a living, active power when rooted in holiness and humility (dust). And this is why the Sotah-waters worked through the dust: for the dust embodied the ultimate truth that penetrates all concealment and reveals what is truly hidden. And similarly, the holy speech of the Tzaddik — rooted in humility and holiness like the Tabernacle dust — penetrates all barriers and reveals the hidden good in even the most fallen souls.

And this is what Avraham said: "And I am but dust and ashes" (וְאָנֹכִי עָפָר וָאֵפֶר). For Avraham wished to pray for S'dom to save them — by revealing the hidden good that was within them. And therefore he searched and looked for the good within the people of S'dom — for surely there must be some good there, for Hashem would not destroy even one innocent person, as Avraham understood. And Avraham was able to do this searching because of his quality of "dust and ashes" — his complete humility and nullification before truth — for only one who is truly humble can search for and find the hidden good in others, without the distortion of self-interest or judgment.

For the proud person sees only the faults of others and condemns them; but the truly humble person, who sees himself as dust, can see beyond the faults to the hidden spark of goodness within. This is the fundamental quality of the true Tzaddik — his "dust" quality that enables him to see and praise the hidden good in every Jew, no matter how fallen, and through this praise to awaken and liberate that captive goodness.

And now how precise is the verse: "Everything came from the dust etc." (Ecclesiastes 3:20) — from beginning to end! For the verse there reads: "Everything goes to one place; everything came from the dust and everything returns to the dust." This verse encapsulates the entire teaching: everything — the highest and the lowest, the most holy and the most fallen — shares the same origin and destination. This shared origin in dust is the ultimate basis for the unity of all things, and the ultimate basis for the possibility of teshuvah and return. For no matter how far one has fallen, one always shares the same origin (dust) and the same destination (return to dust and return to Hashem) as everyone else.

And this is the explanation of: "When you raise up the lamps toward the face of the Menorah they shall give light — the seven lamps shall give light; and this is the work of the Menorah, hammered gold etc." (Numbers 8:2-4). The light of the Menorah is the aspect of the light of the Tzaddik — the true illuminator of Israel — and the seven lamps correspond to the seven weeks of the Sefirah, with all their sub-aspects. And "toward the face of the Menorah they shall give light" means that all seven lamps face toward the central lamp — toward the aspect of the Tzaddik who is the center and source of all illumination.

And "hammered gold" (מִקְשָׁה) — the Menorah was fashioned from a single piece of gold beaten into shape — alludes to the fact that the Tzaddik's illumination is not composed of separate parts but is one complete unified light that encompasses all seven emotional attributes and their forty-nine sub-aspects. And through this unified light of the Tzaddik, the entire Sefirah-process of elevation and purification is accomplished — for his light reaches into every nook and cranny of the spiritual world and illuminates even the most hidden captive goodness.

And this illumination of the Menorah corresponds precisely to the illumination that becomes possible through the tranquil pure atmosphere created by tz'dakah — for just as the Menorah's olive oil must be pure and uncontaminated to give clear light, so the atmosphere must be pure and uncontaminated to allow the Tzaddik's holy speech to travel clearly to all destinations.

And this corresponds to the distinction between the chayah and the b'hemah: that the b'hemah's fat is forbidden and its blood does not require covering; whereas the chayah is the opposite — for there are many differences in the matter of the suppressed goodness, corresponding to its many levels of captivity and distance from holiness.