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[Preamble.] "You shall not plow with an ox and a donkey together" [Devarim 22:10]. According to the Torah teaching [in Likutay Moharan II, Siman 2], the days of Chanukah are days of thanksgiving and praise [hodaah], etc. — see there the entire Torah teaching, and what is written there at the end: that through this one merits to draw the holiness and joy of Shabbos into the six weekdays. For the weekdays are the bechinas of sadness [atzavus], etc. But Shabbos is the bechinas of son [ben], the bechinas of nicha l'ila'in v'tata'in [rest and contentment for those above and those below], the bechinas of joy, etc. — the bechinas of "this one will comfort us from our work and from the toil of our hands" [Bereishis 5:29], for Shabbos consoles and gladdens everything from sadness, etc. And through this — through drawing the holiness of Shabbos into the six weekdays — the simple Oneness of Hashem blessed be He is thereby revealed. For during the six weekdays there are changing [mishta'nim] activities, as on each day a different [mishtane] act was created [in the creation of the world]. And this is [a challenge] against the human intellect — that changing activities should flow from the absolutely simple One blessed be He. For the human intellect is incapable of comprehending this; only through Shabbos do we merit that the simple Oneness of Hashem blessed be He is thereby revealed. For Shabbos points to the faith of Divine Unity — that we believe that all the changing activities flow from the absolutely simple One blessed be He, Who created them all during the six days of creation and rested on the Shabbos. And this bechinas — to reveal the simple Oneness, to know and believe that all the changing activities flow from the absolutely simple One blessed be He — this bechinas is precious beyond measure, even before Him blessed be He, etc. For when the bechinas of simple Oneness is revealed below, the simple Oneness of Hashem blessed be He is revealed above as well — in the bechinas of "You are One and Your Name is One, and who is like Your people Israel, one nation in the land," etc. — see there. Section 1. And this is the bechinas of the prohibition of kil'ay behemah — that it is forbidden to perform labor with two species of animal or beast together. For each and every species is a bechinas of a different [mishane] act, and we are required to believe that all the species that differ from one another — which are the bechinas of changing activities — all flow from the absolutely simple One blessed be He. And even though the intellect is incapable of comprehending this, as explained above — for it is beyond the human intellect — nevertheless we are required to cast aside our intellect and understanding and to know the truth: that it is not within the power of our intellect to comprehend the wonders of His creation; only to rely upon faith and to believe the truth with complete faith — that all the changing activities flow from the absolutely simple One blessed be He. And this faith is merited through Shabbos: that is, through drawing the joy of Shabbos into the six weekdays, etc., as above in the Torah teaching mentioned. And therefore it is forbidden to perform labor with two species together. For all thirty-nine melachos are ovdin d'chol [weekday activities] — the bechinas of the six days of work [sheshes y'may hama'ase]. But on Shabbos all melachos are nullified. And the essential grip of the sadness of the six weekdays lies within the thirty-nine melachos — which are the bechinas of "in the sweat of your brow" [Bereishis 3:19], the bechinas of "in sadness you shall eat it" [Bereishis 3:17]. And one must sanctify the thirty-nine melachos — which are the bechinas of the six days of work — through the holiness of Shabbos: to draw the holiness and joy of Shabbos upon all the six weekdays, that is, upon all the thirty-nine melachos, to clarify them from the contamination of the serpent, from sadness, from the bechinas of "in sadness you shall eat it." For one who merits to sanctify oneself as befits — even when one performs some labor among the thirty-nine melachos on a weekday, it is also in holiness and purity in the bechinas of Shabbos holiness, as is explained in the Torah teaching Merkeves Phar'oh v'Cheilo [Siman 38, letter zayin]. And the essential sanctification of the thirty-nine melachos on weekdays is through drawing upon them the holiness and joy of Shabbos — through which it is revealed that all changing activities flow from the absolutely simple One blessed be He. This bechinas is precious beyond measure, for it is impossible to comprehend it through the human intellect; only through faith, which is merited through drawing the holiness and joy of Shabbos into the six weekdays, as above. And this is the bechinas of the prohibition of kil'ayim — that it is forbidden to mix two species together, so as not to strengthen the bechinas of changing activities beyond measure to the point where it would become impossible to reveal that they flow from the simple One. For even now this bechinas is precious beyond measure — for it is against the human intellect that changing activities should flow from the simple One, as above. But Hashem blessed be He created each and every species with wondrous wisdom, specifically so that through it His simple Oneness could be revealed. Even though each species differs from its fellow, nevertheless specifically through this one sees His mighty acts and wonders without limit — that He created such differentiated creatures, each one differing greatly from its fellow, and yet all of them flow from His simple Oneness blessed be He and exalted. For all creatures were created only in order to know and recognize Him blessed be He through this — as it is brought in the holy Zohar: b'gin d'yishtam'du'in lei [so that they should come to know Him]. For Hashem blessed be He drew each and every species He created from His simple Oneness, and placed within each one such power that specifically through these species — which differ from one another, which are changing activities — specifically through them they should come to recognize and know His simple Oneness blessed be He, and know the power of His might and wonders, as it is written: "How manifold are Your works, O Hashem," etc. [Tehillim 104:24]. But it is impossible to know and believe that the changing activities flow from Him blessed be He except when one guards the order of creation — that each species be on its own. But when one intermingles forbidden mixtures [kil'ayim], Heaven forbid, one alters the order of creation and strengthens the bechinas of changing activities beyond measure — through mixing two different species together — until the Sitra Achra and the kelippos take hold in them, whose grip comes from mixture and kil'ayim — which is the bechinas of the Tree of Knowledge of good and evil. Until it becomes impossible to reveal His simple Oneness from within these changing activities that have been mixed together contrary to the order of creation. For it is impossible for any changed activity to return and be included within the simple Oneness except through the path and channel drawn from there — from its root — from the simple One. And then specifically through it the bechinas of simple Oneness is revealed. But when one alters the order of creation, Heaven forbid, through kil'ayim and mixture — the path and order become confused until it is impossible for it to ascend to its root to be included in the simple One. And then its life-force [chiyuso] flows only through the kelippos and the Sitra Achra — which are the bechinas of heresy [kefirah]. And then the differences are strengthened beyond measure until it is impossible to reveal the simple Oneness from within the changing activities — which is the essential rectification of all the worlds, as above. And therefore the essential prohibition of kil'ayim applies specifically at the time of labor. For then, at the time of labor, one must be especially careful to draw the Shabbos holiness into the six weekdays — in order to clarify the thirty-nine melachos from the contamination of the serpent, from the Tree of Knowledge of good and evil, from sadness, from the bechinas of "in sadness you shall eat it," as above. And the holiness of Shabbos is the bechinas of the revelation of simple Oneness from within changing activities, as above. And when one mixes kil'ayim at the time of labor — one causes damage to the bechinas of the revelation of simple Oneness from within changing activities, which is the bechinas of Shabbos holiness. And therefore the prohibition applies specifically at the time of labor — for then one must draw the Shabbos holiness, as above. Section 2. And this is why the Torah mentioned specifically ox and donkey [shor v'chamor] — even though in truth all two species are forbidden. For ox and donkey are the bechinas of the kelipah of Esav and Yishmael, as is brought. And Esav and Yishmael are the contamination of the serpent — who are the opposite of the Holy Tongue [lashon hakodesh], which connects to Shabbos: through which one draws the Shabbos holiness, etc., through which the simple Oneness is revealed, etc. — as is explained in the Torah teaching mentioned, see there. For Esav and Yishmael are the bechinas of the seventy nations [ummos] — which are the seventy languages, the opposite of the Holy Tongue. For all seventy nations are encompassed within Esav and Yishmael — as is explained in the Torah teaching Rebbi Yochanan Mishtaai [Siman 16], that all the gentile nations are encompassed within these two nations — Esav and Yishmael. And the seventy nations are the seventy languages, which are the opposite of the Holy Tongue that belongs only to Israel — through which He chose us from all peoples and exalted us above all tongues, as is brought elsewhere. Thus, Esav and Yishmael — who are the generality of the seventy languages — are the opposite of the Holy Tongue that connects to Shabbos. For they are the bechinas of the contamination of the serpent, the contamination of the thirty-nine melachos that hold sway during the weekdays when one does not sanctify them through drawing the holiness of Shabbos into the weekdays, as above. For it is impossible to draw the holiness of Shabbos into the weekdays except through the Holy Tongue that connects to Shabbos — which is merited through truth that illuminates within speech, etc. And Esav and Yishmael are the opposite of "truth to Yaakov" [Michah 7:20]. For they are the bechinas of "men of bloodshed hate the sincere" — as is mentioned in the Torah teaching — for they are men of bloodshed in truth. For Esav is admoni [red], full of blood. And of him it is said "and he was weary" [Bereishis 25:29] — from the killing. And likewise of Yishmael it is said: "And Sarah saw the son of Hagar making sport [m'tzachek]" [Bereishis 21:9] — and Rashi explained: also concerning the shedding of blood. Therefore they are the opposite of truth — for of them it is said: "whose mouth speaks falsehood and whose right hand is a right hand of deceit" [Tehillim 144:8,11]. For they are the opposite of the bechinas of todah halakhah [thanksgiving-law], the bechinas of the delight of the World to Come [sha'ashu'a olam habah], which is the bechinas of chesed l'Avraham [lovingkindness to Avraham]. For they are the bechinas of the dross and refuse [sigim v'p'solet], the bechinas of tokfa d'dina kashya [the force of harsh judgment], the bechinas of chaff and straw — from which comes the hardness that covers over the halachah [legal ruling] and prevents it from being clarified, as is understood in the Tikkunim. For they do not choose the World to Come — which is the bechinas of todah halakhah. Rather, they chose their portion of this world, which is full of sadness and grief — as it is written: "and he did not want blessing and it remained far from him" [Tehillim 109:17]. Thus, Esav and Yishmael are in every respect the opposite of all the bechinohs spoken of in this Torah teaching — through which one merits to draw the Shabbos holiness into the six weekdays to reveal the simple Oneness of Hashem blessed be He, etc. And therefore the Torah mentioned the prohibition of kil'ay behemah in the name of the mixture of ox and donkey — which are the bechinas of the combination of the two kinds of evil [trei zinei bisha], which are Esav and Yishmael, as is brought in the Zohar and the holy writings — to indicate that through kil'ay behemah, through combining two species of living creatures at the time of performing some labor among the thirty-nine melachos — through this one causes damage to the bechinas of the revelation of simple Oneness from within changing activities, as above. For one thereby causes the combination, Heaven forbid, of the two kinds of evil — which are the ox and donkey of the kelipah — which are the bechinas of Esav and Yishmael, who are the opposite of all the bechinohs above through which simple Oneness is revealed. For Esav and Yishmael are the opposite of all this, as above — which is precisely the damage caused through the combination of two species at the time of labor, as above. Section 3. And therefore it is written regarding Shabbos: "so that your ox and your donkey may rest" [Shmos 23:12] — "ox and donkey" specifically. Even though regarding the law of resting animals, one is commanded about the resting of all animals and beasts — nevertheless the essential purpose of the commandment is to draw the rest and nicha [contentment] specifically upon the bechinas of ox and donkey, in order to subdue the grip of the ox and donkey of the kelipah — which are the bechinas of Esav and Yishmael — who are the essential contamination of the serpent that takes hold during the weekdays within the thirty-nine melachos, as above. And therefore Yaakov — who merited to subdue the kelipah of Esav and Yishmael, for his bed [mitaso] was complete [sheleimah] — therefore it is said of him: "I have had ox and donkey," as is brought. For Yaakov embodies the essential truth spoken of in this Torah teaching — the bechinas of "grant truth to Yaakov" [Michah 7:20]. For Yaakov merited all three pillars of truth: prayer [tefillah], Torah, and holy matchmaking [shidduchim]. For of him it is said: "and he encountered the place," etc. — and he elevated prayer to its perfection in the bechinas of beis [house], for Yaakov called [the place] beis [house] — as is explained in the Torah teaching Mishpatim [Siman 10]. And he merited Torah — as it is written: "Torah that Moshe commanded us is the heritage of the congregation of Yaakov" [Devarim 33:4]. And as it is written: "With Lavan I sojourned and I observed the 613 commandments." And he merited holy and true shidduchim [matches] — for he merited his true matches: Rochel and Leah, etc. — through whom he established a complete lineage [mitah sheleimah] without any disqualification, from whom went forth all the House of Israel. And therefore Yaakov kept Shabbos — as our Sages of blessed memory said — that is, as above in the Torah teaching. And therefore the essential revelation of simple Oneness from within changing activities came through Yaakov — who merited to establish the twelve tribes, each of whom had a unique perspective [da'ah m'yuchus]. For each of the tribes had a unique character [goon m'yuchus] — in the bechinas of the specific color of his stone in the Choshen [breastplate] — which is the bechinas of a different [mishane] activity from his fellow. And yet regarding the foundation of faith, they all agreed in one mind and declared with one mouth at the time of Yaakov's passing: Shema Yisrael Hashem Elokeinu Hashem Echad. This is the essential perfection of the revelation of simple Oneness — when many who differ in their perspectives agree in one mind, as is explained in this Torah teaching — this is the bechinas of halachah k'rabbim [the ruling follows the majority], see there. For Avraham and Yitzchak — in whose days the holiness of Israel had not yet been fully clarified — therefore each of them merited to establish only one son within the holiness of Israel: Avraham established Yitzchak alone, and Yitzchak Yaakov alone. And the second son that each had — whose perspective differed [da'ah mishane] — for no two people think exactly alike. And as soon as the faith reached two differing perspectives, the contamination of the serpent took hold in Yishmael — who was in the bechinas of a different act, a different perspective from Yitzchak — until he did not merit to turn his different perspective to be included in the simple Oneness. Likewise Esav, who differed from Yaakov, did not merit to be included together with Yaakov in one mind regarding the essential foundation of holy faith. For at that time the impurity had not yet been fully clarified — until it would be fully revealed in the bechinas of simple Oneness from within different activities [pe'ulos mishtanos]: that is, that all the different opinions should agree upon the essential foundation of truth and faith — to believe that all the changing activities and all the different opinions in the world all flow from the simple One. But Yaakov merited this fully — for he merited to establish many sons: twelve tribes, each of whom had a different perspective, for each had a unique character, a bechinas of a different activity. Yet regarding the foundation of faith they all agreed in one mind and declared with one mouth Shema Yisrael, etc., Hashem Echad. This is the essential perfection of the revelation of simple Oneness: when many who differ greatly in their perspectives agree in one mind, as above. Therefore Yaakov merited to fully subdue the kelipah of Esav and Yishmael. And therefore it is said of him: "I have had ox and donkey." For he merited to subdue the kelippos that grip the ox and donkey — and to bring even the bechinas of ox and donkey under the hand of holiness. For Yaakov guarded against kil'ayim — not to combine two species together — as it is written there in the portion [parashah] regarding the gift he sent to Esav: "and he placed them in the hands of his servants, each herd by itself," etc. — to indicate that he was careful about kil'ayim, as is brought — that is, as above. Section 4. And this is the bechinas of Chanukah [Chanukah]. For the holy days of Chanukah are days of thanksgiving and praise [hodaah] — the bechinas of the delight of the World to Come [sha'ashu'a olam habah], etc. — as is explained in this Torah teaching. That is: during the holy days of Chanukah, through the great power of the miracles and wonders and awesome deeds that Hashem blessed be He performed for us in those days at this time — through this we draw into the world this path of thanksgiving and praise [todah v'hodaah]: that is, to engage always in thanking and praising Hashem blessed be He for all the miracles and wonders He performed for our ancestors and for us from the earliest times until now, in general and in particular. And to remember well and not to forget all the wondrous kindnesses He bestows upon us at every moment — as it is written: "and do not forget all His beneficences" [Tehillim 103:2]. For in truth this path of thanksgiving and praise is a wondrous way to draw close to Hashem blessed be He from wherever one is. For this world is full of troubles and suffering and grief — as it is written: "all his days are pain and grief" [Koheles 2:23]. And it is written: "Man is born to toil, of few days and full of agitation" [Iyov 14:1]. And there is no good in the world except the Torah — "for there is no good but Torah" [Avos, chapter 3]. And from the very weight of the troubles and sufferings and obstacles of this world, it is difficult and heavy upon a person to draw close to His service blessed be He. And even to pray and to pour out one's pain before Hashem blessed be He is also very difficult — on account of the multitude of obstacles and sufferings that seal the heart, until one cannot open one's mouth or draw close to any pure service. As each and every person knows the heaviness that lies upon him time and again, day after day, etc. And therefore there is a great counsel for this: that at every moment one should remind oneself of all the true and eternal kindnesses that Hashem blessed be He has done for one's ancestors and for oneself — for each and every individual in particular. And the most important thing: that one merited to be of the seed of Israel, from those who received the Torah, and that He separated us from those who go astray in the ways of philosophical inquiry and rationalist investigation, etc., which are common in this world today. For every individual among Israel — if he will look carefully at all that has passed over him from his beginning — will see and understand the kindnesses of Hashem and His goodness and His wonders upon him without measure. As we recite three times every day in the Shemoneh Esrei: "We give thanks to You and recount Your praise: for our lives... and for Your miracles that are with us every day, and for Your wonders and goodnesses at all times — evening, morning, and afternoon," etc. And as we recite in Nishmas: "Even if our mouths were full of song as the sea... we could not sufficiently give thanks to You, Hashem... for even one of the thousand thousands and myriads of myriads of times — the goodnesses, miracles, and wonders that You have done for our ancestors and for us." The principle is: when a person sees the magnitude of his troubles in body, soul, and livelihood — that he is very far from Hashem blessed be He, as he himself knows; and in livelihood and in body he also has sufferings, as is common among most people; and even when some actual trouble comes upon him, Heaven forbid — he must not become completely confused and undone on account of the troubles and sufferings, Heaven forbid. Rather, at every moment — and especially in a time of trouble, Heaven forbid — he should turn his eyes, heart, and mind to contemplate and take account of the kindnesses of Hashem and His goodnesses that He has done for him until now. For every person — as he is, since he is among the Jewish people and dons tallis and tefillin every day and proclaims His Oneness blessed be He twice daily — it befits him to give thanksgiving and praise to Hashem blessed be He every single day, for the very fact of His kindness and goodness blessed be He toward him — that he merited to be among Israel, those who received the Torah. How much more so — as each person knows in his own soul — how many wondrous personal kindnesses Hashem blessed be He has done for him from his beginning until that very day. And one must accustom oneself to thank and praise Hashem blessed be He for all the kindnesses He has done for him. And through this his heart will become firm and confident — that also now Hashem blessed be He will not remove His kindness and goodness from him — and his heart will be strengthened to cry out and implore Hashem blessed be He to save him also now from all the troubles and sufferings. As Dovid said [Tehillim 108:11]: "Who will bring me to the fortified city? Who has led me unto Edom?" — meaning: the One Who has helped me until now and led me unto Edom — He will also bring me to the fortified city. And this is [the meaning of]: "With praise [m'hallel] I call upon Hashem" [Tehillim 18:4] — before I call upon Him blessed be He about my troubles, I praise and extol Him for the kindnesses and mercies He has done for me until now. For specifically through this I am able to call upon Him, as above. And this is: "sacrifice to God a thanksgiving-offering... and call upon Me in a day of trouble" [Tehillim 50:14-15] — meaning: even before one has been saved from the current trouble and one must call upon Him blessed be He, one must first bring thanksgiving for the past, as above. Then specifically — "and call upon Me in a day of trouble," as above. And as our Sages of blessed memory said: one must give thanks for the past and make requests for the future. For when one does not give thanks for the past, it is very difficult to call upon Hashem blessed be He — because of the great sealed-heartedness that comes from the multitude of troubles, as above. Especially now, in the length of this exile, when there is almost no day that is not more troubled than the previous, Heaven forbid — and livelihood is very constrained, and the adversarial force [ba'al davar] spreads over every individual lengthwise and breadthwise, and strife and accusation and jealousy and hatred increase at every moment. And every time one wishes to begin to leave what one must leave and draw close to some service of Hashem, one is not allowed and is provoked even more, Heaven forbid. And from the very weight of the multitude of obstacles, one cannot open one's mouth to pour out one's words before Him blessed be He. Therefore one must go greatly in this path: that every time one comes to pour out one's words before Hashem blessed be He, or to draw close to some holy matter, one should remind oneself of the multitude of kindnesses and mercies that Hashem blessed be He has done for one from one's beginning until this very day. And through this one's heart will be strengthened to trust in Hashem — that He will hear one's prayer also now. And through this one will be able to draw close to Him blessed be He and pour out one's words before Him as befits, as above. Section 5. And this is the bechinas of what is required — to draw the joy and holiness of Shabbos into the six weekdays — as is explained there at the end of the Torah teaching mentioned. For it is explained there that through todah halakhah [thanksgiving-law] one merits that the three pillars of truth should shine within the four aspects of speech [ribua hadibur], etc. — through which one merits to draw the holiness and joy of Shabbos into the six weekdays, etc. — see there. That is: the thanksgiving-offering [todah] is brought when one is saved from trouble — as is explained there. For in the future everything will be todah and praise [hodaah] to His Name blessed be He. For then all the troubles of this world will be nullified and everything will be good — and one will engage only in the bechinas of todah: to thank and praise His Name blessed be He. But one must draw the holiness of the World to Come also into this world. This is the bechinas of drawing the Shabbos holiness into the weekdays. For Shabbos is the bechinas of the World to Come — which is entirely good. And the weekdays are the bechinas of this world — which is full of sufferings and troubles, rachmana litzlan — as it is written: "man is born to toil" [Iyov 5:7]. And it is written: "also all his days are pain and grief" [Koheles 2:23]. But Hashem blessed be He desires the continued existence of the world, and He sweetens and nullifies in every instance the sufferings and troubles of this world through His kindness and goodness and salvation — which He conducts with us day by day. And one must look carefully at all the kindnesses He has bestowed upon us, and bring thanksgiving and praise [todah v'hodaah] for this, as above. And this is the bechinas of drawing the holiness and joy of Shabbos into the six weekdays: that is, the holiness and joy of the World to Come — which is entirely Shabbos, for there the essential thanksgiving and praise [will be] drawn also into this world, even in times of trouble. For even in times of trouble, Heaven forbid, one should look at the kindnesses Hashem blessed be He has done for us until now. And within the trouble itself there is certainly some relief when one looks carefully — as Admo"r blessed be his memory explains on the verse: "In distress You have relieved me" [Tehillim 4:2] — Siman 195, see there well. And through this one must bring thanksgiving to praise and extol His Name blessed be He for the past. And through this one can call upon Him and cry out for the future, as above. And this is: "to You I will sacrifice a thanksgiving-offering and call upon the Name of Hashem" [Tehillim 116:17] — that is, as above. Section 6. And this is [the meaning of] the Psalm: "A Psalm of Dovid, when he fled from his son Avshalom — Hashem, how many are my oppressors," etc. [Tehillim 3]. And our Sages of blessed memory said [Berachos 7b]: should it not have been a kinah [lamentation] of Dovid rather than a mizmor [psalm of praise]? But [the reason is that] when he saw that it was his own son [who rose against him], he rejoiced [knowing that a son has mercy on his father]. Another explanation: that he saw his military formation [tachsiso] standing firm, etc. But still this is difficult regarding Dovid himself: what did he see that at a time of such great trouble — when he was fleeing from Avshalom — that he would seek to find some relief within the trouble and sing of it to Hashem blessed be He? And furthermore, the beginning of the Psalm does not speak in the language of song but in the language of a great cry — as it is written there: "Hashem, how many are my oppressors, many rise against me," etc. But all of this is the matter explained above: that King Dovid — peace be upon him — saw himself then in a very great and bitter trouble. He was forced to flee from his son Avshalom — on account of the evil deed that occurred from Amnon, and Tamar, and Avshalom, his children. And from the very bitterness of his great trouble — especially because the adversarial force [ba'al davar] sought to bring him to the very depths of despair. For it said in his heart: Behold, you see that all this has come upon you on account of the episode of Bas Sheva — and there is no longer hope for you, Heaven forbid — as is explained in the Psalm itself: "Many say of my soul: there is no salvation for him through God, selah" [Tehillim 3:3]. And Rashi explained: on account of that sin. And from the very magnitude of the trouble to the very soul, his holy mind was confused to the point that he could not even pour out his words and cry to Hashem blessed be He as was his custom. For troubles, rachmana litzlan, can, Heaven forbid, greatly distort the heart away from Hashem blessed be He, rachmana litzlan. As our Sages of blessed memory said regarding Dovid — that then, when he was fleeing from Avshalom, he contemplated idolatry [avodah zarah] — as they expounded on the verse: "And Dovid came to the top where one would bow down," etc. [Shmueil II 15:32]. For when a person is in trouble, Heaven forbid, he is in great danger also regarding his integrity and his Jewishness. For sometimes the heart becomes greatly distorted through troubles and sufferings — until one harbors thoughts against Hashem blessed be He — in the bechinas of "the foolishness of man perverts his way, and yet his heart rages against Hashem" [Mishlei 19:3]. For in this world a person always has free choice, and in everything and every conduct with which Hashem blessed be He deals with him and arranges for him at every time — there is within it the bechinas of "the righteous walk in them, but the transgressors stumble in them" [Hoshe'a 14:10], Heaven forbid. Just as when Hashem blessed be He sends a person good — children, wealth, and all good — some recognize the kindness of Hashem and His goodness toward them and are stirred through this to draw close to Him in righteousness and good deeds, etc. While there are those, Heaven forbid, to the contrary — in the bechinas of "and Yeshurun grew fat and kicked" [Devarim 32:15], etc. Likewise in the opposite case: when Hashem blessed be He tests and chastises a person with sufferings and troubles, Heaven forbid — with poverty and constraints and persecutions, etc., rachmana litzlan — this is also a great trial. For Hashem blessed be He sent it all for his good — in order that he should thereby remember to return to Him — as it is written: "for they will return to iniquity" [Hoshe'a 11:5], etc. But because of the great power of free choice, there are times when on the contrary — through the troubles, Heaven forbid — the heart becomes even more distorted away from Hashem blessed be He. As our Sages of blessed memory said regarding poverty — that it makes one lose one's mind before one's Creator. And so it is explained in the words of Admo"r blessed be his memory — that in times of trouble, Heaven forbid, one must strengthen oneself greatly greatly against the evil inclination — because its root is drawn from harsh judgments [dinim]; see there in the Torah teaching L'hischazek B'chol Pa'am K'neged HaYetzer HaRa [Siman 72]. And therefore it is said of the wicked: "he rages and laughs and has no rest" — but of the righteous it is said: "in Hashem I praise His word, in God I praise His word" [Tehillim 56:11] — as Rashi explains there: whether He comes with me through the attribute of mercy or through the attribute of judgment, etc. But in any case, a person always has free choice, as above. And in every matter and situation in which Hashem blessed be He conducts Himself with him and arranges things for him at every time — there is within it the bechinas of "the righteous walk in them, but the transgressors stumble in them," Heaven forbid. And therefore Dovid — when he was in such great trouble, having been driven from Yerushalayim, etc. — until he fell into a very diminished state of mind [mochin d'katnuss], to the point that our Sages of blessed memory hold that he contemplated idolatry — how much more so could he not open his mouth to organize his prayer properly. But through the very essence of his righteousness, Hashem illuminated his eyes and sent into his heart this counsel described above: he began to look at the kindnesses Hashem blessed be He had done for him from his beginning. And he searched and found that even within this very great trouble itself there was also some relief. For he turned the matter over in his mind to the good — what appeared to be a doubled and redoubled trouble: that the one pursuing him was his own son, rachmana litzlan. But he reversed it to good and said: ordinarily a son has mercy on his father. And he also found relief within his trouble — that he saw his military formation standing firm, that the Sanhedrin, etc., stood with him, etc. And therefore, on account of these kindnesses that he searched for and found — that Hashem blessed be He was doing for him even within the trouble — as Rabbeinu blessed be his memory explains on the verse: "in my distress You have relieved me" [Tehillim 4:2] — in addition to the kindnesses Hashem blessed be He had done for him from his very beginning — on account of all these, he began to say the Psalm of Dovid [Mizmor l'Dovid] and wanted to sing and give thanks to Hashem blessed be He for all these kindnesses. And as soon as he began to sing and give thanks to Hashem blessed be He for the kindnesses — immediately his heart and mind were relieved. And then specifically his mouth was opened and he began to pray and cry out properly: "Hashem, how many are my oppressors, many rise against me," etc. And the entire Psalm follows this path — that even though his enemies multiplied and many rose against him until many said, etc., that there was no hope for him, Heaven forbid, on account of the sin of Bas Sheva. Nevertheless: "but You, Hashem, are a shield for me," etc. [Tehillim 3:4]. And so in this pattern proceed the majority of the Psalms in Tehillim — giving thanks to Hashem blessed be He for the past and crying out for the future. And in the midst of the words of his cry and supplication he returns to give thanks and then cries out again. Go and see and you will find this in many Psalms that proceed in this pattern. And therefore his book is called by the name Tehillim [Praises] — which is a language of praise and thanksgiving — even though most of its content is great cries and supplications and requests. But all his cries and supplications were specifically in the manner of mizmor [psalm], thanksgiving and praise, song and melody, etc. — in all ten expressions of song. That is, as above: in all troubles he turned his heart to give thanks for the past. And then he was able to cry out for the future — in the bechinas of giving thanks for the past and requesting for the future, as our Sages of blessed memory said. Section 7. And this is the bechinas of the Psalm Hodu that is recited at the entrance of Shabbos — which speaks of the four who are required to give thanks [arba'ah tzrichim l'hodos]. This encompasses all the troubles that pass over a person — for all of them are encompassed within these four [categories of those who give thanks] — as is explained elsewhere. And the essential [category] is the troubles of the soul: all the ascents and descents that pass over every person, from the smallest to the greatest, according to his own level and station. All of this is encompassed within this Psalm — as is understood in the holy books. And therefore regarding these troubles in the physical and spiritual — in body and soul — one must cry out greatly, greatly to Hashem blessed be He at every moment, in a great voice that does not cease, as is explained in this Psalm: "and they cried out," etc. But before all the cries, [the Psalm] precedes and begins — immediately at the opening of the Psalm — with "Give thanks to Hashem for He is good, for His lovingkindness is eternal": to know and to make known and to show that such is the path of crying out about all troubles, rachmana litzlan — that first, immediately, one must give thanks to Hashem for the past, and be confident that He blessed be He hears the prayer of every mouth and always saves through one's cry. And then specifically: "and they cried out and they cried out," etc. For then specifically — through the bechinas of "Give thanks to Hashem," etc., the bechinas of todah that one brings even in times of trouble, for the past kindnesses and for the reliefs within the trouble itself — through this specifically can one cry out to Hashem. And then: "from their distress He saves them" [Tehillim 107:13]. And then: "they give thanks to Hashem for His lovingkindness and for His wonders" [Tehillim 107:21]. For afterward they merit to be completely saved from the trouble — and then certainly they bring thanksgiving in full perfection as befits. For the thanksgiving brought when one is saved from trouble is the bechinas of sha'ashu'a olam habah [delight of the World to Come], as above in the Torah teaching. And the thanksgiving and praise given to Hashem blessed be He for the past, etc. — even in times of trouble — this is the bechinas of drawing the Shabbos holiness — which is the World to Come, where troubles are nullified — into the weekdays, which are this world, which are days of trouble, as above. For this world on its own is full of troubles and grief, rachmana litzlan, as above. But Hashem blessed be He relieves us even in times of trouble and bestows wonderful and eternal kindnesses upon us also in this world. And we are obligated to thank Him even in times of trouble, as above — which is the bechinas of drawing the Shabbos holiness into the weekdays, as above. And through this specifically one merits to cry out to Hashem blessed be He to be saved from the trouble entirely. And then we merit the bechinas of perfect thanksgiving and praise — which is the bechinas of the World to Come, as above. And therefore this Psalm Hodu is recited at the entrance of Shabbos — for then we must draw the Shabbos holiness into the weekdays so that all six weekdays should be included in the Shabbos holiness. Therefore we recite this Psalm Hodu — which is the "four who are required to give thanks" — which is this bechinas: the bechinas of drawing the Shabbos holiness into the weekdays — to nullify the sadness and grief of the weekdays, the bechinas of "in sadness you shall eat it" — to draw upon them the holiness and joy of Shabbos, which is the bechinas of the World to Come, which is the bechinas of todah and thanksgiving [hodaah], as above. And all of this we merit through the holy days of Chanukah — which are days of thanksgiving — for then one draws the holiness and joy of Shabbos into the six weekdays, as is explained in the Torah teaching mentioned, see there. That is, as above. Section 8. And this as well is the bechinas of "You shall not plow with an ox and a donkey together." For ox and donkey are the two kinds of evil [trei zinei bisha] — the bechinas of Esav and Yishmael, who are the totality of all the nations of the world, the totality of all the exiles, the totality of all the troubles. For the essential source of all the troubles is through the exiles — that we are in exile among the nations of the world, all of whom are encompassed within Esav and Yishmael, who are the bechinas of ox and donkey. And the Scripture warned not to mix them together — through the prohibition of the mixture of kil'ayim: so as not to cause, Heaven forbid, the mixing and combining of the troubles together. For then it would be impossible to bear them, Heaven forbid. That is: one must not cause confusion in one's mind, Heaven forbid, such that it seems to him as if the entire world has fallen upon him — as people commonly say in times of trouble, Heaven forbid — as if, Heaven forbid, all the troubles have come upon him at once without any relief whatsoever. And the two things are connected: one who speaks thus, Heaven forbid, and through this his heart becomes distorted away from Hashem blessed be He — and he cannot cry out to Him — then, Heaven forbid, the troubles truly multiply over him, rachmana litzlan. For whoever runs after his pain — the pain runs after him, Heaven forbid. Rather, one must give breadth to one's mind — to find relief even within the troubles themselves. And to bring thanksgiving and praise at every moment. For in truth, within every trouble in the world there is within it some relief — the bechinas of "in my distress You have relieved me" [Tehillim 4:2], as above. And as our Sages of blessed memory said on the verse: "But He will not put out His hand" [Iyov 30:24], and it is written: "He does not release all His anger" [Tehillim 78:38]. Which is the bechinas of "and place a space between herd and herd" — said of our father Yaakov — as our Sages of blessed memory expounded this regarding the troubles and the exiles: that Yaakov intended, through not mixing kil'ayim, to place space between the troubles [tzaros]. This is the bechinas of "and place a space between herd and herd" [Bereishis 32:17] — between trouble and trouble, between exile and exile — as our Sages of blessed memory expounded. That is, as above. For Yaakov subdued the kelipah of Esav and Yishmael — who are the bechinas of ox and donkey — the bechinas of "I have had ox and donkey": that is, he subdued the kelippos that draw their life-force from the judgments [dinim] and troubles — those that seek to distort the heart in times of trouble as if there is no hope, Heaven forbid. This is the greatest trouble beyond all the troubles themselves. This is the essential pain of the exile — that the nations who oppress us mock and shame us and say there is no hope, Heaven forbid — as it is written: "my enemies taunt me — breaking my bones — saying to me all day long, where is your God?" [Tehillim 42:11]. And it is written: "all day long my humiliation is before me," etc. [Tehillim 44:16]. And so in many places. And all this is in the bechinas of the combining of the kelipah of Esav and Yishmael together — who are the totality of all the troubles and exiles, as above. But our father Yaakov subdued them from Israel and commanded [his servants] to guard — that each herd should be on its own, not to mix kil'ayim, which are the bechinas of the mixture of ox and donkey, as above. Only to place space between herd and herd — to place space between the troubles: that even in times of trouble, Heaven forbid, one should look at the space and the relief that Hashem blessed be He has relieved him with, and the kindnesses He has bestowed upon him from his beginning. And even within the trouble itself He relieves him, as above. And through this one will be able to cry out to Hashem blessed be He — and one will be saved entirely from all the troubles through His great kindness and wonders, as above. Section 9. And all of this is the bechinas of Chanukah, as above. For the miracle of Chanukah occurred during the Second Temple era — when the wicked kingdom of Greece arose to make Israel forget His Torah, etc., and sought to nullify the service of the Temple. And Hashem blessed be He, in His abundant mercies, stood by us in our time of trouble and performed awesome and wondrous miracles for us through Matisyahu and his sons — the Kohanim — until they defeated the Greeks and restored the Temple service to its place through a wondrous and awesome miracle [involving] the lamps of the Menorah: that the small quantity of oil burned for eight days, as our Sages of blessed memory said. For all the days of the Second Temple there was no complete redemption [ge'ulah sheleimah] — as our Sages of blessed memory said. That is: the essential [purpose of] the days of the Second Temple was only in the bechinas of "and place a space between herd and herd" — which our father Yaakov established: that there should always be space and relief between trouble and trouble, between exile and exile — in order that Israel should have the strength to hold firm and bear the bitterness of the exile, as above. And the kelipah of the wicked kingdom of Greece saw and understood this — that this Temple would not endure and would certainly be destroyed; it was only a space and relief between exile and exile, so that Israel could survive, as above. Therefore it sought to overpower Israel and immediately destroy the Temple service, and to subjugate Israel under their hand, Heaven forbid — so that the exile and troubles should be continuous and combined together, Heaven forbid — so that Israel would not be able to survive, Heaven forbid. And therefore the kingdom of Greece is called by the expression tit ha'yavon [the mud of Greece] — the bechinas of "I sank in deep mire [b'yaven metzulah] where there is no standing" [Tehillim 69:3] — which is the bechinas of a long and continuous trouble — like this exile that is so long and so bitter. And over this Dovid HaMelech, peace be upon him, cried out: "I have sunk in deep mire where there is no standing" — at the great length of the bitterness of exile. And the wicked kingdom of Greece sought to overpower Israel and subjugate them immediately, Heaven forbid — so that the exile would begin then, Heaven forbid — so that Israel would not be able to survive. And truly, certainly, if the Temple service had been destroyed then, and the exile had begun then, it certainly would have been difficult to survive. For now our essential continued existence throughout this long exile is only through the reliefs that Hashem blessed be He has given us until now, as above. Therefore Hashem blessed be He had mercy on His people and thwarted the plans of our enemies and reversed the entire matter — turning it from one extreme to the other. For not only did the Greeks fall with a great defeat and the House of Chashmonai seize the kingdom, and Israel was sustained in its greatness and in the Temple service for many years. But also He performed for us this great and awesome miracle of the Menorah lamps — through which these eight days of Chanukah were established. And they made for us a new holiday and drew into the world this awesome light and rectification — that through the holy days of Chanukah we should always have the power to draw upon ourselves this holy path of thanksgiving and praise [todah v'hodaah]. In all the troubles we suffer in this long exile — in general and in particular — we can sustain ourselves by remembering His wonders until now, and thanking and praising Him always — in the bechinas of giving thanks for the past, etc., as above. Which is the bechinas of Chanukah, as above. For this bechinas we merit through the days of Chanukah — which were established then through the greatness of the miracle of the Menorah lamps, as above. And therefore Chanukah is called by the expression chinuch [dedication/initiation] — the bechinas of the dedication [chanukas] of the Temple. For not only did we not have the Temple service destroyed — we also merited, through the great power of the miracles, to draw this rectification: to make Chanukah every year. That is: we merit, even within the power of this exile, to begin again each time to dedicate [l'chanech] the Temple. For in this — that we observe Chanukah during the days of exile, the days of thanksgiving [y'may hodaah]: that we thank and praise Him blessed be He for the great miracles He performed for us until now, that we had the strength to survive until now. And we are confident through this — as He has helped us with His mercies until now, so He will hear our prayers and cries always — until He redeems us with a complete redemption. And we will build our Temple — through this very [path]: for the essential redemption and the building of the Temple will come through this, through our prayers and cries, as is known. And as Rabbeinu blessed be his memory wrote [Siman 2] on the statement of Rabbah bar bar Chanah: "when it became hot it turned over," etc. And all our cries and prayers — that we are still strengthening ourselves to cry out and pray to Hashem blessed be He — are only through the bechinas of Chanukah, through the bechinas of thanksgiving [todah], as above — through giving thanks for the past, etc., as above. It thus emerges that even now we are dedicating the Temple through Chanukah. For the essential building of the Temple speedily in our days will come through this — through our having merited the bechinas of thanksgiving and praise even now, in the height of exile. This is the bechinas of Chanukah, as above. And likewise it is so for every person and every time: the essential initiation [chinuch] into the service of the Creator blessed be He is through this bechinas — the bechinas of thanksgiving and praise [todah v'hodaah] — which is the bechinas of Chanukah. For according to what passes over each and every individual — as each person knows in his own soul the multitude of sufferings and troubles from the desires of the evil inclination, and from livelihood, etc., rachmana litzlan — certainly it would have been difficult to survive until he merited a complete redemption [ge'ulah sheleimah]: that is, to become a proper upright person as befits — which is the bechinas of complete redemption. And therefore in truth, how many have begun and fallen. And there are those who continued in their service for many days and years — but afterward could not bear the bitterness and heaviness of the adversarial force and fell, each one as they fell, rachmana litzlan. But whoever truly desires to have mercy on his life — his essential continued existence is through the bechinas described above: that in all that passes over him — however it may be — even if he sees that he himself is very culpable in his deeds, which are not good, etc. — nevertheless, there is no person, even the most inferior of all the inferior, for whom the Holy One blessed be He does not bestow wonderful kindnesses every day. As we were instructed to recite every day: "we thank You... for Your miracles that are with us every day... and for Your wonders and goodnesses at all times," etc. And certainly the words of our Sages of blessed memory are upright and true — and we must all believe very strongly that certainly Hashem blessed be He does miracles and wonders and kindnesses with each and every person every day and at every moment and hour. And if one wishes to look, one will see much with one's own eyes, and remind oneself well of how many goodnesses the [Heavenly] Place has done for him. And we have already said many times that whatever kindness a person merited — whatever good point he achieved — it is certainly never lost. And regarding this they established for us to say in Nishmas: "Even if our mouths were full of song," etc. For all the world in its entirety, with all its desires and sufferings and vanities, is not worth as much as a single point of a single mitzvah that each Jew merits every day. And one must accustom oneself — whatever passes over him, however it may be — to remind oneself at every moment of the kindnesses and wonders that Hashem blessed be He has done for him until now. And through this one will be strengthened to cry out and pray to Hashem blessed be He always — in the bechinas of giving thanks for the past and requesting for the future. And through this one will merit in the end to a complete redemption — to return to Hashem blessed be He in truth. This is the bechinas of Chanukah, as above. And therefore it is called Chanukah — for through this bechinas specifically one is initiated [mishanech] into the service of Hashem, as above. For all the good a person does in his days of childhood [y'may katnuso] — that is, all the time he has not yet merited to a complete understanding [da'as shalaim] of the service of Hashem blessed be He as befits — for then, even if he is of great years, he is called a child [katan] on account of the smallness of his mind [katnuss hada'as]. And all the service of those days — even though it is not fully complete — is nevertheless very good and precious before Hashem blessed be He. For all of this service is literally a bechinas of chinuch [initiation/training] — just as one initiates a small child to recite some blessing and be dressed in fringes [tzitzis], etc., and all the other matters of educating the young [chinuch hak'tanim] — which are a very great mitzvah. Even though the child afterward does childish and immature acts — nevertheless, every single movement in which he obeys his father is precious before his father and before Hashem blessed be He. Because through this he is being initiated into the service of Hashem blessed be He. Likewise it is literally so even for a great man — all the time he has not yet merited to the proper completeness. Even if he is as far as he is far — nevertheless every point and movement of holiness is precious beyond measure. For it is the bechinas of chinuch. And the essential chinuch is through thanksgiving and praise for the past — through which one is strengthened to cry out for the future, as above. And therefore it is called Chanukah, as above. Section 10. And this is the bechinas of the eight days of Chanukah. For it is explained there in the Torah teaching that the Chanukah lamp [ner Chanukah] is the bechinas of the light of truth that illuminates within the four aspects of speech [ribua hadibur] — that is, through thanksgiving and praise [todah v'hodaah] — the bechinas of halachos — one merits that the three pillars of truth should shine within the four parts of speech. Which is the bechinas of the Holy Tongue [lashon hakodesh] that connects to Shabbos. Through this one draws the holiness and joy of Shabbos into the six weekdays, etc. Through which the simple Oneness is revealed from within changing activities, etc. — see there carefully. And this is the bechinas of the eight days of Chanukah. For seven [representing] five [shiv'a-chamisha] days correspond to the three pillars of truth shining within the four parts of speech. And through this one merits to draw the Shabbos joy into the weekdays — which is the essential bechinas of Chanukah, as is explained there in the Torah teaching. And this is the bechinas of the eighth day — which is called Zos Chanukah [this is Chanukah]. For specifically on the eighth day the rectification of Chanukah is completed — through having drawn the illumination of the three pillars of truth within the four parts of speech during the first seven days. Through which we merited to draw the Shabbos joy into the weekdays. This is the bechinas of the eighth day, the bechinas of Zos Chanukah. For the three pillars of truth that shine within the four parts of speech — which is the bechinas of "God [Eil] the Almighty [Elokim] Hashem has spoken" [Tehillim 50:1] — this is the bechinas of the three Patriarchs, Avraham, Yitzchak, and Yaakov, who are the bechinas of the three pillars of truth — the bechinas of Eil Elokim Hashem, as is known. And all of them are encompassed in Yaakov — for Yaakov encompasses all three Patriarchs, as is known. For in Yaakov truth was completed in perfection — in the bechinas of "grant truth to Yaakov" [Michah 7:20]. For Avraham — the man of loving-kindness [chesed] — is the bechinas of prayer [tefillah], which is the bechinas of chesed. For the essential prayer consists of mercy and supplication — that Hashem blessed be He give us a free gift of chesed. For Avraham was the first to begin illuminating the path of prayer in the world. For the entire beginning of his service was through prayer — as is understood in the words of Rabbeinu blessed be his memory. Yitzchak is the bechinas of Torah — the bechinas of "Torah was given from the mouth of the Almighty [Gevurah]" — the bechinas of the might of Yitzchak [gevuras Yitzchak] — the bechinas of the sound of the shofar at the giving of the Torah, which was the shofar of the ram of Yitzchak [at the Akeidah], as our Sages of blessed memory said. Yaakov is the bechinas of the rectification of truth in holy matchmaking [shidduchim]. For the essential rectification of shidduch and union — which is the rectification of the covenant [bris] upon which everything depends — Yaakov merited fully. For Avraham and Yitzchak — even though they merited their true unions by connecting with the holy Matriarchs — nevertheless the rectification of true holy matchmaking had not yet been completed. For Avraham was compelled to marry Hagar, and Yishmael came from him. And Yitzchak — even though he did not marry a maidservant — nevertheless Esav came from him. Therefore the rectification of matchmaking and union had not yet been fully completed. But Yaakov's bed was complete [mito sheleimah] without disqualification — therefore he merited to draw the rectification of true holy matchmaking to its full completion. It thus emerges that the three Patriarchs are the bechinas of the three pillars of truth — and they illuminate within the four parts of speech, which are the bechinas of the four Matriarchs: Sarah, Rivkah, Rochel, and Leah — who are the bechinas of the completeness of speech. For a woman who fears Hashem is the bechinas of the speech of the Holy Tongue — the bechinas of Chavah [Eve] the woman — as is explained in the Torah teaching Tefilah L'Chabakuk [Siman 19]. See there, for it is well known that all the Matriarchs worked the rectification of Chavah — that is, the rectification of the speech of the Holy Tongue that Chavah damaged. And the three Patriarchs and four Matriarchs rectified this — for they merited to illuminate the three pillars of truth within the four parts of speech. Through which the speech of the Holy Tongue was rectified in its perfection, as above. Section 11. And all of this is the bechinas of the seven branches of the Menorah [shiv'ah kanai haminorah]. And this is the bechinas of the seven days of the week — in which all created beings were created during the six days of work and Shabbos on Shabbos. For the essential creation was through the speech of the Holy Tongue — as it is written: "By the word of Hashem the heavens were made" [Tehillim 33:6], etc. And as Rashi explained on the verse: "this one shall be called woman [ishshah] for from man [ish]" [Bereishis 2:23] — from here [we learn] that the world was created in the Holy Tongue. But the essential existence and root of creation was through truth — by which heaven and earth were sealed [nachtemu], as our Sages of blessed memory said on the verse: "In the beginning God created the heavens and the earth [eis]" — [eis] whose final letters [sofay seivos] form emes [truth]. And as soon as Hashem blessed be He wished to create the creation, He immediately began on the first day to draw the illumination of one pillar of truth. And according to the pillar of truth drawn on that day — likewise the speech was completed and illuminated. And likewise was the creation of that day. And so on the second and third day, etc. It emerges that in the first three days the three pillars of truth were completed — which are the bechinas of the three Patriarchs. And so it is understood in Tikkunay Zohar. And in the three subsequent days — which are the 4th, 5th, and 6th — the three parts of speech were drawn. And Shabbos is the bechinas of the ultimate completion of speech — the bechinas of malchus peh [kingdom-mouth], the bechinas of Shabbos malkata [the Shabbos Queen]. And it would have been fitting for the entire creation to be completed on the seventh day — for then speech was completed through which the creation was essentially made. But Hashem blessed be He blessed and sanctified the seventh day as a day of rest and nicha. For on it He rested from all His work that He created to do [asher bara Elokim la'asos]. That is: on Shabbos He did not create any creation — rather, everything that needed to be created on Shabbos He doubled and made on the sixth day — as our Sages of blessed memory expounded on this verse: "that God created to do [la'asos]" — as brought in Rashi's commentary. That is: on the sixth day He drew two rectifications of speech — the rectification of the three branches and the rectification of malchus peh. And therefore on that day — the sixth — speech was completed. And therefore on it man was created — for man is the essential completion of speech. For the definition of man is [that he is] a speaking being. And then the Holy Tongue was completed — which connects to Shabbos. And therefore man was created on the sixth day — in order to enter Shabbos immediately, as our Sages of blessed memory said. That is: man — who is speech in its completeness — was created on the sixth [day], close to Shabbos, so as to enter Shabbos immediately. For the completion of speech — which is the Holy Tongue — connects to Shabbos, as above. And through man — who is the completion of speech, created on the sixth day close to Shabbos — through this one draws the holiness and joy of Shabbos into the six weekdays — in order to reveal the simple Oneness from within changing activities. For the entire purpose of all of creation was for this — that everything was created for man: so that he should reveal through holy speech that all the changing activities created during the six days of work all flow from the absolutely simple One blessed be He and exalted. Which is merited specifically through the holiness of Shabbos, drawn into the weekdays through the completion of speech — which is the Holy Tongue that connects to Shabbos, as above. And if the first man had merited not to eat from the Tree of Knowledge of good and evil — which is the bechinas of the rationalist investigations [chakiros] regarding changing activities, which mix good and evil — he would have merited this immediately on the first Shabbos in ultimate perfection. And the entire world would have been rectified immediately — for all would have known the truth as it is, as will be revealed in the future: that "all will know Hashem" [Yirmiyahu 31:33]. But through the damage of the Tree of Knowledge of good and evil — that caused his faith to be damaged and he sought to enter into rationalist investigation to understand with his intellect how good and evil — which are the essential differences, the essential bechinas of changing activities — how all this flows from the simple One — through this the entire world was damaged. For in truth it is impossible to comprehend this with the intellect, only through faith, which is merited through the holiness of Shabbos, as above. Nevertheless, Hashem blessed be He — full of mercy — took pity on him and on the entire world that depended on him, and illuminated upon him the holiness of Shabbos — until he merited teshuvah [repentance], as our Sages of blessed memory said: "Shabbos shielded him." Only now many many rectifications are needed in every generation, year by year, in order to merit drawing the Shabbos holiness into the weekdays — to rectify the world from its curse, from the bechinas of "in sadness you shall eat it", from the bechinas of sadness — through the joy of Shabbos that the righteous draw into the weekdays. And one must rectify little by little at every time, as is brought in the holy writings, until the rectification is completed in the days of Mashiach our righteous one — may he come speedily in our days. And therefore as soon as the first man merited to be aroused to teshuvah through the holiness of Shabbos, he opened and said the Psalm "A Psalm — a Song for the Shabbos day: It is good to give thanks to Hashem" [Tehillim 92] — as our Sages of blessed memory said, that this Psalm was said by the first man then. That is: he immediately grasped and understood that even within his very damage and great sins — that he had damaged so much for generations — nevertheless Hashem blessed be He had already done wonderful and awesome kindnesses for him even on that very day, as is understood in the Torah portion. And one must immediately thank Hashem for this, and through this one is strengthened to cry out for the future. And therefore he immediately said: "It is good to give thanks to Hashem," etc. — to tell all generations that this is the essential path to draw close to Hashem blessed be He: through thanksgiving and praise, as above. And this is: "It is good to give thanks to Hashem" — "good" certainly. For even for the most inferior of all the inferior it is a very good and wonderful path, as above. Fortunate is one who merits this. Section 12. And this is: "Give a portion to seven and also to eight, for you do not know what evil will be on the earth" [Koheles 11:2]. That is: one must draw the seven rectifications mentioned above — which are the three pillars of truth that shine within the four parts of speech. These are the bechinas of the seven branches of the Menorah, the seven days of the week. All these seven bechinohs illuminate during Chanukah — that is, through these seven bechinohs one draws the Shabbos holiness into the weekdays, which is the essential bechinas of Chanukah. And this is "and also to eight" — the bechinas of the eight days of Chanukah, as above. And this is: "for you do not know what evil will be on the earth" — that is, the exile grows very long and who knows what tomorrow will bring. Therefore we must draw upon ourselves at every moment the bechinas of the illumination of the days of Chanukah — which is the bechinas of thanksgiving and praise, as above. To give thanks for the past, even in times of trouble, Heaven forbid — even at a time when one has not merited to serve Hashem as befits — even if one is as one is. As above. For specifically through this is the essential continued existence of Israel in exile, in general and in each and every particular person. And now the verse connects very well: "Give a portion to seven and also to eight" — which is the bechinas of Chanukah, the bechinas of thanksgiving and praise, through which comes the essential continued existence through all the evils and troubles, Heaven forbid, as above. And this is: "for you do not know what evil will be on the earth" — perhaps what will pass over you, Heaven forbid, will seem such that it is impossible to survive in any way. But through the bechinas of Chanukah — the bechinas of thanksgiving and praise — that you will always remember the kindnesses of Hashem and His wonders upon you, as above — through this you will be strengthened at every moment in the bechinas of giving thanks for the past and crying out for the future. And through this you will merit to wondrous salvations at every moment — until you merit a complete redemption speedily, amen and amen. Section 13. And this is the bechinas of what is brought in the [Lurianic] holy intentions [kavanos]: that the essential drawing of the light of the Chanukah lamp flows from the bechinas of the holy Name NaChaL [Nun-Ches-Lamed] — which flows from Binah — whose letters are the initials of "L'hadlik Ner Chanukah" [to kindle the Chanukah lamp] — see there. That is: it is brought in the kavanos of prayer that this Name NaChaL is the initial letters of "Nafshenu Chiksah La'Hashem" [our soul has longed for Hashem] [Tehillim 33:20]. And this is the essential holiness of Chanukah — that one draws into the world the bechinas of thanksgiving and praise, which is the sha'ashu'a olam habah [delight of the World to Come] — which is the bechinas of Binah [the World to Come], as is known. And from there one draws the bechinas of the illumination of the holy Name NaChaL — whose letters begin "Nafshenu Chiksah La'Hashem". That is: that we should always merit to wait and hope for the salvation of Hashem. Through seeing the multitude of salvations and wonders He has performed for us until now — which is the bechinas of todah v'hodaah described above — from which the illumination of the three pillars of truth within the four aspects of speech flows. This is the bechinas of the kindling of the Chanukah lamp — as is explained in the words of Admo"r in the Torah teaching mentioned. It emerges that the kindling of the Chanukah lamp flows from the bechinas of thanksgiving and praise — which is the sha'ashu'a olam habah, the bechinas of Binah — from which flows the Name NaChaL described above, which is the bechinas of "Nafshenu Chiksah La'Hashem": to always wait and hope for Hashem. Which is the bechinas of todah described above — to give thanks for the past and request for the future. This is the essential bechinas of Chanukah, as above. See the Torah teaching and the kavanos and you will understand well. And with Hashem's kindness and salvation I hope to explain all the Chanukah kavanos according to the Torah teaching mentioned — as it has been stirring in my heart and illuminating in my mind — and to Hashem belongs the salvation. Section 14. And behold, it is explained there in the kavanos that the Name NaChaL described above — with the kollel [inclusive digit] — has the gematria of dam adam [the blood of man], see there. And it is also the gematria of Chanukah. That is: as is written in the Torah teaching mentioned — that the essential bechinas of Chanukah is drawn from the bechinas of thanksgiving and praise, which is the sha'ashu'a olam habah. And it is explained there that the todah [thanksgiving offering] is called halakhah [on account of the walking of the bloods that go in order when one emerges from trouble — for in a time of trouble, Heaven forbid, the bloods rush over the heart, etc. And afterward, when one emerges from the trouble, the bloods go in order, etc.]. And this is the bechinas of halachos, the bechinas of chesed, etc. And through this the truth illuminates within the four aspects of speech, etc. For initially it was in the bechinas of "men of bloodshed hate the sincere," etc. — see there. That is, the bechinas of the kavanos described above: that one must intend during Chanukah to cause the blood and life-force [chiyus] to be absorbed into the limbs — that the bloods should go in order. Which is the essential rectification of the trouble. This is the bechinas of todah halakhah — through which truth illuminates, etc., as above. And the illumination of truth within the four aspects of speech is the bechinas of the kindling of the Chanukah lamp at the entrance of the house, as is explained there. Which flows from the bechinas of todah halakhah — from the bechinas of the walking of the bloods in order — which is drawn from the Name NaChaL described above. Which we merited through the bechinas of "Nafshenu Chiksah La'Hashem" — that we always hoped in Hashem and cried out and prayed to Him — through which we were saved from all the troubles, as above. And the illumination of truth is in three pillars — which are the bechinas of Eil Elokim Hashem — the bechinas of Torah, prayer, and holy matchmaking [shidduchim]. And this is the essential kavvanah of the kindling of the Chanukah lamp — to illuminate the truth, etc., as above. And this is the bechinas of what is brought in the kavanos: that one must intend each day [of Chanukah] for the filling [miluy] of the aleph of Ehyeh, and intend Ehyeh twice — equaling in gematria emes [truth]. And each day one draws the filling of the aleph of Ehyeh — spelled out Aleph-Hey-Yud-Hey — which equals in gematria emes. See there. And these are the eight rectifications [tikkunim] — the first eight of the thirteen attributes of mercy [talissar m'chilin d'rachamei], see there. That is, as above: the essential light that illuminates and kindles the Chanukah lamp is the light of truth — the bechinas of Ehyeh twice Ehyeh, equaling in gematria emes. One must intend this each day of the eight days of Chanukah. (And this matter of eight times emes — we heard this from his holy mouth himself, after he delivered the Torah teaching mentioned. For he spoke of this in connection with the Torah teaching.) And these eight times emes that illuminate during the eight days of Chanukah — which are the eight fillings of Ehyeh — as is explained there in the kavanos. The eight fillings — their essential root and source are the three fillings of Ehyeh, as is known: which are 161, 151, 143 — that is, Ehyeh spelled with yudim, with heys, and with alephs. As is known, the essential fillings of Ehyeh are these three. And the other fillings are combinations of them — as is understandable for one who studies there. And these three fillings of Ehyeh — which are the root of all — are the bechinas of the three pillars of truth described above. For emes [truth] is Ehyeh times Ehyeh, as above. That is: the first filling — Ehyeh with yudim — is the bechinas of chesed. This is the bechinas of prayer [tefillah] — which is the bechinas of chesed, as above. For prayer is the bechinas of yud — for the essential perfection of prayer is with a quorum of ten [b'minyan asarah]. The second filling — Ehyeh with heys — is the bechinas of gevurah. This is the bechinas of Torah — given from the mouth of the Almighty [haGevurah], as above. For the Torah is the bechinas of hey — the bechinas of the five books of Torah [chamisha chumshay Torah]. The third filling — Ehyeh with alephs — is the bechinas of mercy [rachamim], the bechinas of Yaakov, the bechinas of holy matchmaking and unions. For aleph is the bechinas of adam [man] — for there is no adam without aleph, as it is stated in Tikkunay Zohar in the introduction, page 7. (Which is the bechinas of the Name M"aH — the Divine Name [Havayah] spelled with alephs equaling in gematria adam.) Which is the bechinas of the rectification of holy matchmaking and unions. For the essential holy union — in order to complete the image of God [tzelem Elokim] — is the bechinas of adam: which is not completed except through the union of man and woman in holiness and purity as befits. As it is written: "male and female He created them, and He called their name adam" [Bereishis 5:2]. And it is written: "And God created man in His image — in the image of God He created him — male and female He created them" [Bereishis 1:27]. And therefore they bless at the marriage canopy [chupah]: "Who formed man in His image." And they conclude: "Who forms man [yotzer ha'adam]." For as long as there is no union, the stature [komah] of man — who is the image of God — is not completed. And therefore Yaakov — who merited a complete bed, achieving the ultimate holiness of the rectification of matchmaking, as above — therefore he is the essential bechinas of the adam of the Divine Chariot [adam shebamarkavah] — whose form is Yaakov's image, as is known. And therefore the third filling — Ehyeh with alephs, which is the bechinas of adam — is the bechinas of the rectification of holy matchmaking and unions, as above. And all the rectifications are drawn from the thirteen attributes of mercy, as is explained there. That is: the essential bechinas of Chanukah — through thanksgiving and praise — through our having been saved from troubles, as above — flows from the thirteen attributes of mercy. For the essential salvation from all troubles comes from there — through His abundant mercies blessed be He, which are the bechinas of the thirteen attributes of mercy — through which He saves us from all our troubles. Whereupon one brings thanksgiving [todah] — which is the bechinas of Chanukah, as above. And the thirteen attributes of mercy are the bechinas of the thirteen hermeneutical principles [middos] through which the Torah is expounded — from which all the halachos are clarified. That is, as above: todah is the bechinas of halakhah, the bechinas of chesed. That is: through studying halachos — which flow from the thirteen principles, etc. — one arouses the thirteen attributes of mercy. Through which Hashem blessed be He has mercy upon us and saves us from all our troubles. Through which one brings thanksgiving. And therefore todah is the bechinas of halakhah — which is the bechinas of Chanukah, as above. And on account of this very fact, the halachos are called chesed [lovingkindness] — because through them one arouses the thirteen attributes of mercy, from which comes the essential chesed and mercy. And from there come all the salvations and miracles and wonders He performed for us in those days at this time — and that He performs also now with us every year, in every generation, every day, every moment and hour. All of which is the bechinas of thanksgiving and praise [todah v'hodaah] — the bechinas of Chanukah, as above. And the essential general kavvanah of the kindling of the Chanukah lamp is to draw the great and awesome light from all three holy unifications [yichudim] — which are: Havayah-Ehyeh, Havayah-Elokim, Havayah-Adonoy — which equal in gematria ner [lamp]. Their root and essential source is drawn from the supernal unification — which is Havayah-Ehyeh — which is in the bechinas of Binah, the World to Come — to draw all these lights also below, to the bechinas of malchus when she is below in her place: that even when she descends into the lower worlds — in Beriah, Yetzirah, Asiyah — to give food to her household, even there the illumination of these great lights should flow upon her as well. For on holy Shabbos, when the Shabbos lamp is kindled at the entrance of Shabbos — then malchus ascends to great heights above and above. And then she receives these lights above. But this is the novelty of the miracle of Chanukah: that we merit on Chanukah to draw these awesome lights to malchus below — in her place — in the bechinas of netzach, hod, yesod — the bechinas of the legs [raglin] — see there in the kavanos very carefully. And you will understand that this is the core and essence of all the kavanos. That is: all the kavanos of Chanukah are to kindle and illuminate the light through all the bechinohs of the rectifications explained in the Torah teaching — which are the bechinas of all the kavanos of the holy Ari [z"l]. And all of this is in order to merit to draw the holiness, light, and joy of Shabbos also into the weekdays. Which is the bechinas of malchus also below in her place — that is, on weekdays when she does not ascend as on Shabbos and Yom Tov — even then she should receive all the great illuminations described above. Which are the bechinas of the three unifications mentioned — equaling in gematria ner [lamp] — which are the bechinas of the holiness and light of Shabbos, as above. And the essential purpose: to reveal the simple Oneness — to know, make known, and have it known that He — the Creator blessed be His Name — is the former and the Creator, and that all changing activities flow from the absolutely simple One blessed be His Name. Which is the bechinas of "Know that Hashem is God" [Devarim 4:35] — as is explained in the Torah teaching, see there. And this is the bechinas of the three unifications described above — equaling in gematria ner [lamp]. For the [unification] Havayah-Ehyeh, Havayah-Elokim, Havayah-Adonoy — through these three unifications [the Name equal to] 72, 63, 45 — equals in gematria l'hadlik [to kindle] — seventy-five [with the definite article] — as is explained in the kavanos, see there. And the essential [flow] comes from the supernal unification — which is Havayah of the 72 and Ehyeh of 161 — equaling in gematria regel [foot/leg], etc. — see there in the kavanos. That is: through the thanksgiving and praise merited during Chanukah — through the greatness of the miracle Hashem blessed be He performed for us then — which is the bechinas of sha'ashu'a olam habah, the bechinas of halachos, the bechinas of chesed — through this the truth illuminates, etc. And this is the bechinas of the supernal unification Havayah-Ehyeh. For Ehyeh is the bechinas of emes [truth] — equaling in gematria Ehyeh times Ehyeh, as above. And this truth illuminates from the Name Havayah — which is the essential Name through which all the drawing of all the rectifications flows. Encompassing everything from beginning to end, as is known. And this is the bechinas of Havayah of the 72 — which is higher than all, being in the bechinas of Keser — from which all the chesed and mercy flows — to be saved from all the troubles. And therefore it equals in gematria chesed. For there are all the thirteen attributes of mercy. And therefore there is the essential thanksgiving and praise — for from there come all the salvations. It thus emerges that the Name of 72 — equaling in gematria chesed — is in the bechinas of thanksgiving and praise, from which the truth illuminates. This is the bechinas of Ehyeh, as above. And this is the bechinas of the unification Havayah-Ehyeh — the first unification described above. And the truth illuminates within the four aspects of speech. And this is the bechinas of the unification Havayah-Adonoy. For Adonoy is the bechinas of speech — as it is written: "Adonoy, open my lips" [Tehillim 51:17]. And the four letters of the Name Adonoy are the bechinas of the four aspects of speech — which are the bechinas of the four camps of the Shechinah, the bechinas of the four banners [degalim] — which are the twelve tribes, the sons of Yaakov. Who is the bechinas of emes — divided into four banners. And each contains three tribes — which is the bechinas of the Name Adonoy described above: four letters, each letter in its full spelling consisting of three letters — like Aleph-Lamed-Fey, Dalet-Lamed-Tes, etc., as is known. And the Name Havayah spelled with M"aH [alephs] — this is the bechinas of emes. For the Name M"aH and Ehyeh are in the bechinas of one — for from the aleph of the Name M"aH comes the Name Ehyeh, as is brought in the kavanos. And Ehyeh is the bechinas of emes, as above. Also M"aH in gematria is adam — which is the bechinas of Yaakov, the adam of the Divine Chariot, as above. And Yaakov is the bechinas of emes, as above. Therefore the truth that illuminates within the four aspects of speech is the bechinas of the unification of Havayah of M"aH and Adonoy, as above. And this unification is below — in the bechinas of netzach, hod, yesod, the bechinas of the legs [raglin] — as is explained there. And it is drawn from the supernal unification Havayah-Ehyeh — equaling in gematria regel [foot/leg] — which is the bechinas of thanksgiving and praise, from which the truth illuminates, as above. And through the illumination of truth within the four aspects of speech — through this the Shabbos holiness is drawn into the weekdays. And it is revealed that all changing activities flow from the absolutely simple One blessed be He, as above. And this is the bechinas of the unification Havayah-Elokim described above — as is explained in the Torah teaching — which is the bechinas of "Know that Hashem is God" [Hashem Hu HaElokim], as above. And therefore this unification is in the bechinas of chesed, gevurah, tiferes — the bechinas of hands [yadayim] — which are the vessel of the actions of all the changing activities that Hashem blessed be He created during the six days of creation — as it is written: "My hand has founded the earth and My right hand..." [Yeshayahu 48:13]. And therefore there one must reveal that Hashem is God — that all the changing activities flow from the absolutely simple One blessed be He. Which is the bechinas of the unification Hashem Elokim, as above. Section 15. And therefore one reads during Chanukah the Torah portion of the Nesi'im [princes/tribal leaders] — who were twelve, representing the generality of the twelve tribes — who were four banners, each containing three tribes. Which is the bechinas of the four camps of the Shechinah, the bechinas of the four aspects of speech — illuminated by the three pillars of truth. And therefore each banner contains three — for the three pillars of truth illuminate within each and every part of the four parts of speech, which are the bechinas of the four banners, as above. And these four banners traveled around the Mishkan and the Aron [Ark] — within which were the Luchos [Tablets] — which reveal His Unity and Oneness blessed be He. As it is written there: "I am Hashem your God," etc. — to indicate that all twelve tribes — encompassed within four banners — who are divided into many different perspectives: for they are six hundred thousand souls, each one having a perspective that differs from his fellow. And yet all these different perspectives — which are the bechinas of changing activities — are all encompassed in one mind, as if they were literally one soul. For they all believe with one heart in the One God — that all changing activities flow from Him blessed be He, as above. And they all travel around the Ark and the Tablets — and all their thoughts are bound and fixed there: d'chol r'u'in taman [all their will is there] — to be included in His Unity and Oneness blessed be He. All of which is the bechinas of the revelation of simple Oneness from within changing activities — through many agreeing in one mind, as above. Which is precious beyond measure before Hashem blessed be He, as above. And this is: "Return, return, O Shulamite! Return, return, and we will gaze upon you! What will you see in the Shulamite — as in the dance of the two camps?" [Shir HaShirim 7:1]. And Rashi explained [this as referring to] the nations and the Sitra Achra that seek to entice the congregation of Israel, saying to her: "Return, return" — "return" from behind [the Divine] Presence — "the Shulamite" — the one who is complete [sheleimah] in her faith with Him, etc. And she responds: "What will you see in the Shulamite?" — what greatness can you take away that she would be equal even to the greatness of the banners? — etc., see there. And at first glance it is wondrous: why did [the Shulamite] seize specifically upon the greatness of the banners? But according to what was explained above, it is well understood: for this is the response to their question — as they entice her to turn away from the [Divine] Presence, God forbid. And she responds to them: how can you entice us, Heaven forbid — since we have merited to the greatness of machalas ha'machanos [the dance of the camps] — which is the greatness of the four camps of the banners. Where each banner differed from its fellow — for each banner bore the three colors of the three stones in the Choshen of its three tribes. All of which is the bechinas of differing colors, differing perspectives, differing activities. And yet regarding our holy faith, all agreed in one mind, as above. Through which the simple Oneness of Hashem blessed be He was revealed, as above. Certainly you no longer have the power to entice me, God forbid — for my faith has already been strengthened through the four camps of the banners, where many different perspectives were encompassed in one true mind, as above. And therefore one reads the portion of the Nesi'im during Chanukah — for all of this is the bechinas of Chanukah, as above. And this is: "the tribes of Hashem — testimony for Israel, to give thanks," etc. [Tehillim 122:4]. For the twelve tribes of Hashem — who were encompassed in one mind at the time of Yaakov's passing, declaring all together with one mouth Shema Yisrael, etc. — just as there is only One in your heart, so too there is only One in our hearts — this is testimony for Israel that they are firm in their faith for eternity. And this is: "to give thanks to the Name of Hashem." For all of this is the bechinas of thanksgiving and praise [todah v'hodaah] — which is the bechinas of Chanukah. Through which the simple Oneness is revealed from within changing activities. Which is the bechinas of shivtei Yah eidus l'Yisrael [the tribes of Hashem are testimony for Israel], as above. Section 16. For all this is interconnected. And this is the bechinas of the Chanukah lamp adding and going [ner Chanukah mosif v'holech] [increasing each night]. For the Torah is intertwined — its beginning in its end and its end in its beginning. For through the great miracle Hashem blessed be He performed for us in those days at this time — on account of this they established these eight days of Chanukah to thank and praise His great Name blessed be He. And through the thanksgiving and praise with which one praises [Him] for the miracle — through this the light of truth illuminates, etc., which is the bechinas of the Chanukah lamp light, as above. And as soon as one kindles the first Chanukah lamp and draws the light of truth within the four aspects of speech — and speech is completed, which is the Holy Tongue that connects to Shabbos — through this one draws the holiness and joy of Shabbos into the weekdays. And then it is revealed: Hashem is God [Hashem Hu HaElokim] — that all changing activities, which are in the bechinas of the Name Elokim, flow from the simple One. For all is One — for Hashem is God. And this is the ultimate rectification spoken of in this Torah teaching — which one merits through the mitzvah of Chanukah. And as soon as one merits this — to draw the joy of Shabbos into the weekdays, to reveal the simple Oneness from within changing activities — immediately the bechinas of thanksgiving and praise is strengthened and increased even more. For one merits that also now, in the days of exile and troubles passing over Israel in general and in particular — all that passes over each and every individual in body and soul — that even in times of trouble and confusion and the enormous obstacles and constraints described above, one will always give praise and thanksgiving to His Name blessed be He for the great kindnesses He has done for us until now. And to look at the reliefs He relieves us with even in times of trouble, as above. Which is the bechinas of drawing the Shabbos holiness into the weekdays — as is explained above in letter zayin very well. Which is also the bechinas of the revelation of simple Oneness from within changing activities. For when one merits this, one certainly is not confused by any trouble, Heaven forbid — since one knows that everything comes from Him blessed be He. And as is explained many times elsewhere. For the essential source of all the troubles and sufferings, Heaven forbid, is from the bechinas of changing activities that flow from the bechinas of the Name Elokim, from the bechinas of judgments [dinim]. For the troubles and sufferings and judgments, Heaven forbid, are the essential bechinas of changing activities — for they alter the mind of man. Which is the essential trouble and evil, Heaven forbid — that [the world] is not conducted according to man's understanding and will. For what is against man's will is evil in his eyes and he suffers to receive it. But when one knows and believes that everything flows from Him blessed be He — Who is absolutely simple in the ultimate simplicity, Whose entire intention blessed be He is always for the good — certainly one will find within all the troubles great reliefs, to console and gladden oneself: to give thanks for the past and cry out for the future. And through this all the troubles will be completely nullified, as above. It thus emerges that through the Chanukah lamp that we kindled on the first night — through the bechinas of thanksgiving and praise that Matisyahu and his sons drew into the world — through which they rectified the quality of Hod [splendor/gratitude], as is brought — that is, they drew this rectification into the world: to thank and praise Him blessed be He always, through which this lamp illuminates, the light of truth, etc., as above — through this the Shabbos holiness is drawn into the weekdays, etc. Through which the thanksgiving and praise is enlarged and strengthened and increased more and more, as above. And then also the light of truth — that comes through the thanksgiving — is enlarged as well. Which is the bechinas of the Chanukah lamp, as above. And therefore on the second night it adds and goes [increases]. For the light of the Chanukah lamp is enlarged through the increase of the thanksgiving — which we merited through the drawing of the Shabbos holiness, etc., that we drew through the kindling of the first night's lamp. As above. And so through the increase of the light of truth, etc., on the second night — which is the bechinas of an additional drawing of Shabbos holiness, etc. — through this the thanksgiving is further increased and enlarged. Through this the light of truth is further increased and illuminated. And therefore on the third night it adds yet again. And so it goes around and around — therefore at every time it adds and goes — until one merits [to complete] the eight days of Chanukah. For then the Hod [quality of thanksgiving] is fully rectified — which is the eighth quality [midah sh'minit]. Which is the essential rectification that Matisyahu and his sons drew — who rectified the quality of Hod, as is brought. That is: they established this quality in the world — that we merit always to thank and praise His Name blessed be He, however things may be — even in the height of this long and bitter exile, in general and in particular. For we will always merit to recognize His kindnesses and wonders upon us without limit — at every time and every day and every hour. And through this we give thanks to His Name blessed be He always — in the bechinas of "Hashem my God, I will praise You forever [l'olam odeka]" [Tehillim 30:13] — "forever" specifically, however things may be. And therefore the Psalm Shir Chanukah HaBayis [Psalm 30] concludes with this verse: "Hashem my God, I will praise You forever." For this is the essential rectification drawn through all eight days of Chanukah — which are the bechinas of the dedication [chanukas] of the Temple. Where each night the Menorah lamps are increased — night after night, more and more — through which the thanksgiving grows each day more and more. Until on the eighth day one merits to fully rectify the thanksgiving. Until we merit to thank Him blessed be He always — at every time — each and every person, in all that passes over him — in the bechinas of "Hashem my God, I will praise You forever" — forever specifically, however things may be, as above. Section 17. And this is the bechinas of: "And this was the work of the Menorah: hammered gold from its base to its flower — it was hammered" [Bamidbar 8:4]. And Rashi explained: it needed to be made from a single piece [mikshah achas]. That is: the essential purpose of the commandment of making the Menorah is in order to illuminate the light of truth, etc., in order to reveal that all changing activities flow from the absolutely simple One blessed be He. And for this it hints — by commanding that it be made from hammered work, from a single piece specifically — to indicate that all the cups, knobs, and flowers, and all the ornaments on the seven branches of the Menorah — which are the bechinas of the seven days of creation, within which the root of all the changing activities created through them was through the completion of speech rectified through truth, as above — all of this flows from the absolutely simple One blessed be He. In the bechinas of "from its base to its flower — it was hammered" — for everything was made from one piece. For all the differences flow from the absolutely simple One blessed be He and exalted forever, as above. Section 18. And this is the bechinas of what is brought in the kavanos: that during Chanukah one rectifies the bechinas of "and the hollow of Yaakov's thigh was strained [vatika kaf yerech Yaakov]" [Bereishis 32:26] — when Yaakov wrestled with the ministering angel of Esav [sar shel Esav]. For vatika kaf yerech Yaakov is the bechinas of the damage to the tamchei oraisa [supporters of Torah] — as is brought in the holy Zohar: that he struck the tamchei oraisa [those who support Torah study] — which are the bechinas of the legs [raglin]. Which is the bechinas of the damage to the halachos — which are the bechinas of todah [thanksgiving], as is understood in the Torah teaching. And during Chanukah one draws the bechinas of todah halakhah — which is the bechinas of the rectification of the legs [tikkun haralaim] — the bechinas of the rectification of the tamchei oraisa — through which the halachos are born, as is explained there. And this is what is written there in the Torah portion: "and the sun shone for him" [Bereishis 32:32] — to heal his lameness [tzeli'asoh]. As our Sages of blessed memory said: for the rectification of the legs — which is the bechinas of the healing of his lameness — the bechinas of the rectification of the Torah. For the Torah [oraisa] is the bechinas of the rectification of the diminishment of the moon [tikkun pegimas hal'vanah] — the bechinas of "and the light of the moon shall be as the light of the sun" [Yeshayahu 30:26] — as is explained there in the Torah teaching. And therefore the sun shone for him even at the time when it was nighttime — when the moon shines. For then the day was lengthened, as our Sages of blessed memory said. For he merited to draw the future light — whereby "the light of the moon shall be as the light of the sun," etc. — would be fulfilled. Section 19. And therefore the Torah portion of the Nesi'im — which is the portion of the dedication of the altar [chanukas hamizbei'ach] — concludes with the verse: "When Moshe came to the Tent of Meeting to speak with [Hashem], he heard the Voice speaking to him," etc. [Bamidbar 7:89]. For this verse is the third text [kasuv sh'lishi] that adjudicates between two contradicting texts [sh'nay k'suvim hamachish'in zeh es zeh], as Rashi explained there. And it is the last of the thirteen hermeneutical principles through which the Torah is expounded. For the thirteen principles are the bechinas of the thirteen attributes of mercy — from which comes the essential salvation from all troubles. And there is the essential thanksgiving and praise, as above. And therefore the thirteen principles conclude with this one — of the two contradicting texts, etc. For this is the essential rectification of the thirteen hermeneutical principles of the Torah — which are the bechinas of halachos, the bechinas of the thirteen attributes of mercy, the bechinas of todah [thanksgiving]. To draw all the rectifications spoken of in the Torah teaching — until we merit to reveal the simple Oneness from within changing activities. Which is the bechinas of two contradicting texts — until the third text comes and adjudicates between them. For all the difficulties and variations within the Torah, and all the holy disputes [machlokes d'kedushah] among the Tanna'im and Amora'im and among the true righteous ones and upright ones — all of this is in order to reveal that all changing activities flow from the absolutely simple One blessed be He. For all the changing activities of all creation flow from the letters of the Torah, as is known. And just as each letter has a different form from its fellow, and the combinations of words differ from one another — so too all creatures differ from one another. But in truth all the letters and words and Torah portions, etc. — which differ from one another — specifically through them one recognizes and knows Him blessed be He. For the Torah was given for this purpose: to know Him Who spoke and the world came into being. For oraisa sh'ma d'kudsha brich hu [the Torah is the Name of the Holy One blessed be He] [Tikkunay Zohar, Tikkun 10, page 25b]. And it is impossible to know of His simple Oneness except through this very Torah — clothed in these letters and words. And because in this world it is impossible to fully comprehend the ways of the Torah — it therefore seems at every moment that there are some variations and difficulties in the Torah. Such as two contradicting texts — where before the third adjudicating text arrives, it appears to us as if there were, Heaven forbid, some contradiction in the Torah. And similarly: one text says "seven days you shall eat matzah" and another text says "six days" [Shmos 13:6-7], etc. And many other similar cases. And all this is because of our diminished intellect — that we do not comprehend the ways of the Torah properly. Therefore Hashem blessed be He had mercy upon us and transmitted to us the ways of the Torah through the Sages — to expound it through the thirteen hermeneutical principles. Through which they resolve all the variations and adjudicate between the contradicting texts. And through this knowledge flows upon us — to know and believe, just as the Torah is entirely One — even though according to our limited intellect there appeared to be many difficulties and variations in the Torah — so too all the variations in the world, which are all the changing activities, are all one at their root. For they all flow from the absolutely simple One blessed be He — only one cannot comprehend this with one's intellect. And this is the bechinas of holy dispute [machlokes d'kedushah]. For everything is for the sake of sweetening the judgment [din] at its root — as is brought in the Torah teaching Kamim Alai Merei'im [Siman 277]. For through holy dispute among the righteous — there are thus greatly different perspectives among them. And yet regarding the foundation of faith, they are all included in one mind. For all of them intend for His Name and Oneness blessed be He — in order to clarify the halachah properly, as our Sages of blessed memory said: "many disputes in the house of study," etc. And therefore through holy dispute — through this specifically the simple Oneness is revealed from within changing activities. Through this: that such divided and different perspectives are all encompassed in one mind regarding the foundation of faith — for all of them believe in one mind in Hashem and in His servant Moshe. And all their intention in their dispute is entirely to reveal His simple Oneness in the world. For the perspective of one inclines that the halachah is thus — and the proper path through which His Oneness blessed be He will be revealed is such. And the perspective of another inclines toward a different halachah and path. And in truth both these and those are words of the living God [ilu v'ilu divray Elokim chayyim]. For they were all given from one Shepherd [meiro'eh echad]. For through both of them the simple Oneness will specifically be revealed from within changing activities — through such divided perspectives encompassing ultimately their entire intention in one mind: to be included in His Oneness blessed be He, as above. And this is what is explained there in the Torah teaching: that through halachos — which are the bechinas of todah — through this all the bechinohs explained there are drawn, until one merits to reveal the simple Oneness from within changing activities. That is, as above. For the halachah is the ruling of the law — clarified from differing opinions, where one rules as forbidden and another as permitted, etc. — until the halachah is clarified according to the ways of the Torah. And then specifically the simple Oneness is revealed from within changing activities, as above. Section 20. And this is the bechinas of "in the multitude of people is the king's glory" [Mishlei 14:28]. For the more Jewish people unite together — the greater His honor and glory blessed be He is increased. As our Sages of blessed memory said: "it is not the same for a few who perform the commandment as for the many," etc. That is, as above: the more Jewish people join together — to do His will blessed be He — the simple Oneness is more revealed. For more [people] — who have even more different perspectives — join in one mind to do His will blessed be He. And this is the bechinas of: "And when it rested he said: Return, Hashem, to the tens of thousands and thousands of Israel" [Bamidbar 10:36]. And our Sages of blessed memory expounded: "this teaches that the Shechinah does not rest upon fewer than two ten-thousands," etc. — for when Israel [are gathered in these numbers], this causes [the Shechinah to rest], etc. For the more Israel multiply — the more holiness is drawn and revealed. Through so many perspectives — which differ so greatly. For the more there are, the more different perspectives there are. And the more the differences multiply and [these people] join together to serve Him blessed be He — the more the simple Oneness is revealed. Through such multiplied perspectives — which are so many different changing activities — joining together in one mind to draw close to Him blessed be He, as above.

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