כלאי אילן

And therefore the essential immersion is specifically for metal vessels (and also glass vessels require immersion, only because they are similar to metal vessels, as our Rabbis of blessed memory explained) — for metal vessels are the dimension of wealth. For the essential wealth is comprised in the types of metal, from which come all the coins and money — which is the essential wealth. For there in the types of metal are comprised all the upper sublime colors — which are the dimensions of gold and silver and so forth — and this is the essential dimension of wealth. And because of this the Sitra Achra clings very strongly to wealth — because there all the sublime colors are present, as explained in that Torah teaching — study it there. And therefore since the Sitra Achra clings so strongly to metals and money — which are the root of wealth — therefore metal eating vessels that come from the domain of a non-Jew require immersion more than other vessels.

And this is what Yitzchak said to Eisav: «take up now your vessels» [Bereishis 27:3] — and then «and make me delicacies as I love». For Yitzchak admonished him to first see to rectifying the vessels in holiness — «sa na keilecha» — and then: «make me delicacies as I love» — from the positive commandments — that is, holy foods according to the Torah, which is impossible except through the rectification of the vessels as mentioned above. The dimension of «sa na keilecha» as mentioned above. And so our Rabbis of blessed memory expounded: «sa na keilecha» — examine your knife and slaughter properly so that you should not feed me neveilah (an improperly killed animal). And therefore the examination of the knife — to save from neveilos — was called by the name «keilim» (vessels) — for the essential prohibition of neveilah is because the slaughter was not performed through holy vessels as mentioned above, without the examination of the knife and proper slaughter.

And this is what Yaakov sent to Eisav: «I have dwelt with Lavan and I have kept the 613 commandments» [Bereishis 32:5]. For Eisav is the wicked kingdom — for from him came Haman, Amalek, who are the essential wicked kingdom. And the essential strength of the wicked kingdom draws sustenance from the dimension of Lavan — which is the dimension of Lovven haElyon, the Upper Whiteness — that is, the light and vitality when there are no holy vessels to draw the light and vitality gradually in proper measure. From there is the essential drawing of sustenance of Lavan's husk, and from there the drawing of sustenance of the wicked kingdom — the dimension of Eisav, Haman, Amalek. And therefore Yaakov did not go to the house of Lavan until he had first occupied himself greatly with Torah in the house of Shem and Ever [the Midrash says he spent 14 years there studying]. For through Torah one forms holy vessels to draw the holy light in measure, and through this the hold of Lavan's husk is broken — for it has no more from which to draw sustenance. And this was Yaakov's message to Eisav: «I dwelt with Lavan and kept the 613 commandments» — through the 613 commandments which form the most perfect holy vessels, I prevented Lavan's husk from drawing sustenance, and I broke the strength of the wicked kingdom entirely — «and I have ox and donkey» [Bereishis 32:6], I have acquired all I need in holiness.

Likutay Halachos — Yoreh Dayah · Translated from the Hebrew of Rav Nosson of Breslov

Laws of Meat-in-Milk Halacha 5 (sections 27 + 29) · Laws of Mixtures Halachos 1, 2, 3, 5 · Laws of Foods of Non-Jews Halachos 1, 2, 3 · Laws of Kashering Vessels Halachos 1, 2, 3

Na Nach Nachma Nachman MayUman

For every person must engage in the rectification [tikun] of creation, because everything requires rectification. Even though Hashem [ה' יתברך] already created all of creation, nevertheless everything was created lacking rectification — as is well known — because everything was created for the sake of the human being, namely the Jewish person, so that he should engage in the rectification of creation and thereby be considered as if he had brought creation from potential into actuality, in accordance with the rectification of his deeds according to the holy Torah, for the sake of which everything was created. For all of creation was made "in order that they should know Him" [בגין דישתמודעין ליה] — that they should recognize and know Him, may He be blessed, through every single thing of creation; and as long as no person engages in this, all of creation is considered as tohu va'vohu [formless and void]. And concerning this it is said: "He did not create it as a waste — He formed it to be inhabited" [Isaiah 45:18] — that the world should be inhabited by people of knowledge who know and recognize their Master through every detail of creation. And this is the essential meaning of all the Torah and commandments, for the sake of which everything was created — for in accordance with the commandment that a Jewish person fulfills, so too does he bring forth a portion of creation from potential into actuality. For example: when one fulfills the commandment of tzitzis, then, in accordance with the holiness and purity and the knowledge [da'as] of G-d's divinity that he draws upon himself through the holiness of the commandment of tzitzis, so too does he rectify a portion of creation and he is considered as if he has now brought that portion of creation from potential into actuality. And similarly with all the other commandments. And therefore the entire world hung in the balance until the sixth of Sivan, when Israel received the Torah, as it is said: "Earth and all its inhabitants are dissolved; it is I Who established its pillars forever [selah]" [Psalms 75:4] — as our Sages of blessed memory expounded this verse regarding the giving of the Torah: that it was then that the world became firmly established and sustained. For before the receiving of the Torah, all the world was considered tohu va'vohu, as if it had not yet been created at all.

And this is the meaning of: "These are the generations of the heavens and the earth when they were created [b'hibar'am]" [Genesis 2:4] — and our Sages of blessed memory expounded this [as referring] to Avraham [reading בהבראם as an anagram of באברהם, "through Avraham"]. For only when Avraham our father came into the world — through whom the drawing of the path of Torah into the world began — only then precisely is it said "when they were created," because from that time creation begins, as if then the world was created. And similarly our Sages of blessed memory said regarding the verse: "your Creator, O Yaakov" [Isaiah 43:1] — "O My world, My world — who created you? Yaakov created you!" [see Zohar] — for they are the totality of Israel [klal Yisrael], and each person of Israel, in accordance with his holiness, in accordance with his fulfillment of the Torah, is likewise considered as if he has created the world and as if he is bringing creation from potential into actuality according to his level. For the essential rectification of creation — the essential aspect of bringing from potential into actuality — is to bring the da'as [knowledge] and sechel [intellect] of holiness from potential into actuality, as is stated elsewhere: that there is sechel in potential and sechel in actuality. And the essential perfection is to bring the true sechel of holiness from potential into actuality — to reveal G-d's divinity in the world — for this is the essential rectification and sustenance of creation. For "all of them You made with wisdom [chochmah]" [Psalms 104:24] — the essential perfection of every action is that it should be known who performed and made it, that every created being should know and maintain that You performed it, etc., as it is said: "Who has performed and done [this], calling forth the generations from the beginning, etc." [Isaiah 41:4].

For the essential perfection is that the hands should open, and the spirit below [ruach dil'tata] should become visible and revealed, and come forth from potential into actuality, from the spirit above [ruach dil'ayla] — as is explained there [in Likutay Moharan §66]. But the crucial point is that after the opening of the hands — which are the aspect of the two spirits, the two יוּדִין [yudin] mentioned there — they should nevertheless remain even afterward bound and unified in complete union, so that the spirit below continuously draws and receives vitality at every moment from the spirit above. That is: the spirit below, in the aspect of actuality [po'al], should know and recognize at all times what is above it, as it is said: "Know what is above you" [Avos 2:1] — that it should know that all its vitality and sustenance come from the spirit above. And through this, vitality is drawn upon it at every moment from the spirit above, and through this it is in the aspect of bringing from potential into actuality at every moment — bringing the vitality and sustenance of creation from above, freshly, at every time. And all this is accomplished through fulfilling the Torah and commandments, as stated above. For, conversely, when one transgresses, G-d forbid, the vitality of holiness departs from the actuality and returns upward, becoming concealed in the potential, and [the actuality] remains like one who is dead without vitality. And then the spirit of impurity [ruach hatumah] rests upon him, G-d forbid, in accordance with his blemish. And concerning this it is said: "A slanderer [nirgan] separates the aluf" [Proverbs 16:28] — for the entire aforementioned matter is encompassed within the form of the letter אָלֶ"ף, as is explained there. For the spirit above is the aspect of the יוּד at the top — the yud atop the aleph — and the spirit below is the yud at the bottom — the yud beneath the aleph — and the line in the middle is the aspect of a וָאו, the aspect of a patach vowel, etc., as is explained there. And the essential perfection is when the lower yud receives from the upper yud through the vav in the middle. But when one transgresses, G-d forbid, he blemishes the opening of the hands, as explained there, and then the vitality departs from the actuality, and the lower yud cannot receive holy vitality from the upper yud. And therefore it is: "a slanderer separates the aluf" — he causes a separation within the aleph. For the essential unity and rectification is in the aspect of "and the living creatures ran and returned" [Ezekiel 1:14] — that the hands should be opened, meaning the two yudin, and yet they should nevertheless be bound and unified in complete union. But when there is a blemish, G-d forbid, then the vitality departs from the actuality and returns to become concealed in the potential; then the actuality remains separated from its root, and the outer spirit [ruach hachitzoni] rests upon it, and it receives vitality through the sitra achra [the Other Side]. This is the essential separation — the aspect of "a slanderer separates the aluf," G-d forbid. And the essential separation and blemish is a blemish of faith [emunah], for through every transgression a blemish of faith is drawn, until [faith] is hidden from him — as the actuality becomes drawn from the potential and no longer recognizes or remembers what is at the head. And therefore there is a remedy through teshuvah [repentance], and the essential teshuvah is that he should return immediately to his root, in the aspect of "I will go and return to my first husband" [Hosea 2:9] — that he should remind himself, after all the blemishes he has caused through his many sins, that nonetheless in every place where G-d reigns and in every place to which he has been thrust down and fallen — even there he receives vitality only from Hashem, may He be blessed, and he should connect himself in every place he is to Hashem, may He be blessed. And all this cannot be merited except through the true tzadikim [tzadikay emes] and their disciples, who have merited the aspect of "double portion" [pi shnayim] mentioned in the Torah-teaching above. For this is a rule: when a person corrupts and blemishes, G-d forbid, it is impossible for him to achieve rectification through that same aspect in which he blemished — rather he is compelled to receive rectification from a place higher than the place in which he blemished, and through this he will be rectified. And this is the essential aspect of teshuvah — which is higher than the Torah, as our Sages of blessed memory said: "In the place where baalay teshuvah stand, even complete tzadikim cannot stand" [Berachos 34b] — for he cannot return to his root except by receiving vitality and rectification from a higher place. And therefore, in truth, one cannot achieve rectification except through the great and true tzadik, and the more one has corrupted and damaged, the greater a rebbe one needs — as is explained in the Torah-teaching "Mayshra," etc. And therefore the essential rectification of teshuvah is through the aspect of pi shnayim mentioned above — namely, when one merits to come before the tzadik repeatedly; through this one merits the aspect of pi shnayim, as explained there, and through this, holiness and vitality are drawn upon him from an ever higher and more elevated place each time, and through this he can achieve rectification each time even if things happen to him that do happen. For in the matter of pi shnayim mentioned above there is much depth — for even though he is very low and small in stature, and knows within himself that he does not have even a dot like a drop in the sea of the holiness and attainment and greatness of his Rebbe — even so, the words of this Torah-teaching are true and firm. For even so, if he habitually [comes] before his Rebbe, each time he receives [something of] his soul's [illumination] in a hidden and concealed manner — the aspect of pi shnayim that is drawn upon him: vitality and holiness from the spirit above that rests upon his Rebbe, etc., as is explained there. And through this precisely he has the strength to endure and to achieve rectification — for Hashem, may He be blessed, is exceedingly great and His greatness is beyond fathoming, and He, may He be blessed, "devises plans so that no outcast will be banished from Him" [II Samuel 14:14]. And whatever a person digs and labors to find a path to return to Hashem, may He be blessed — even though it does not succeed in his hands, no effort is ever lost, G-d forbid, for "no good intention is ever lost" [lais re'usa tava d'is'avid — Zohar]. And the essential thing is to draw close to true tzadikim and their followers, for the essential perfection of the true tzadik is that he does not stand on a single level — rather, at all times he ascends from level to level, and this is the aspect of his passing on [histalkus], as explained there. And whoever merits to stand before such a tzadik repeatedly, the aspect of pi shnayim is drawn upon him each time, and through this he receives vitality each time from an ever higher place. For each time, the illumination of pi shnayim is drawn upon him from a level as high as the level to which the tzadik has merited to ascend and pass at that time. And through this there is no corruption or blemish that cannot be rectified — the main thing is just that one should never distance oneself from the tzadik, G-d forbid, no matter what happens to one.

And this is the aspect of Lag BaOmer — the aspect of the hilula [joyous celebration] of Rabbi Shimon bar Yochai — the aspect of: "the tzadikim are greater in their death than in their lifetime." For the great tzadik labors all his days with tremendous exertion for the sake of the rectification [tikun] of Israel, to return them all to their Father in heaven. But the baal davar [the Adversary] provokes exceedingly against the souls of Israel, especially toward the end of this long and bitter exile, and causes them to sin more and more each time. But this tzadik does not abandon his place — he ascends each time to an ever higher and more powerful level. And he attains and draws ever greater acts of kindness [chasadim] and abundant mercies each time, until he is able to rectify even these blemishes and corruptions — because the higher the level he ascends to, and the more he attains the greatness of the Creator, may He be blessed, the more he attains His kindness, His mercies, and His goodness. For the essential greatness of G-d, may He be blessed, is His mercies and His kindnesses, may He be blessed — for chesed is called "greatness," as it is said: "Yours, Hashem, is the greatness [g'dulah]" [I Chronicles 29:11] — this [g'dulah] is chesed, as is well known. But because of our many sins, the Adversary gains such great strength that the tzadik must ascend to a level that it is completely impossible to ascend to while physically alive — therefore he is compelled to pass from this world for this reason, and then he ascends to where he ascends, and he does not rest until the matter is complete — until he finishes what he began, rectifying everything however it may be. And this is the aspect of: "The tzadik is lost and no man takes it to heart, and men of kindness are gathered while no one understands — for it is from before the evil that the tzadik was gathered" [Isaiah 57:1] — that the essential departure [histalkus] of the tzadik was because of the evil: the generation had corrupted themselves so greatly that they could only be rectified through his passing, as stated above. But through his passing everything will be rectified — for all who wish to draw close to his holy Torah that he left behind through his holy books and his worthy students who received from him the aspect of pi shnayim, as stated above. Even though they are small in stature — and as stated above — even so, the illumination of the aspect of pi shnayim, which is the illumination of the spirit above [ruach dil'ayla] drawn at every time that he [the tzadik] ascended and passed from level to level — and especially the illumination of the spirit above drawn at the very time of his actual passing — this is never severed forever. For "tzadikim are greater in their death than in their lifetime." And this is the force of the joy of the hilula of Rabbi Shimon bar Yochai on the holy day of his passing — even though at first glance it would be fitting to weep greatly on the day of his passing, nevertheless the custom is to rejoice greatly. And the essential joy is that we rejoice over the legacy of his holy Torah that he left us — the holy Sefer HaZohar — for through this "they will be redeemed from exile" [Zohar]. And therefore the essential sustenance of the world is in the merit of the tzadikim who dwell in the dust — as is stated in the holy Zohar: "Were it not for the prayers of the tzadikim who have died, who pray for the living — the world could not endure." And therefore even Moshe Rabbainu, peace be upon him, when he prayed for Israel, he invoked the merit of the Patriarchs, as it is said: "Remember Your servants Avraham, etc." [Exodus 32:13]. And similarly, the essential redemption from Egypt was through the power of the bones of Yosef, as it is said: "And Moshe took the bones of Yosef with him" [Exodus 13:19] — for at the end of the exile the sitra achra grows stronger and spreads in length and breadth, in the aspect of "and it came to pass, when Pharaoh hardened [himself] against sending us out, etc." [Exodus 13:15], until it cannot be subdued and brought low except through the power of the tzadikim who have passed — who are greater in their death than in their lifetime, who ascend to Ayn Sof [the Infinite] and complete the salvation of Israel in wholeness — what they were unable to do in their lifetimes. Especially now at the end of this last long and bitter exile, when we have none to rely upon except our Father in heaven and the merit and power of the true tzadikim who dwell in the dust, as stated above. As it is said: "My goodness does not extend to You — but to the holy ones in the land, they are the glorious ones in whom is all my delight" [Psalms 16:2-3].

But it is impossible to draw and receive from the legacy of the holy Torah of the true tzadikim — except through the breaking of obstacles [menius], through the intensity of the yearning and burning desire [kishufin v'chashek] to draw close to the point of truth [nekudas ha'emes]. As this matter is explained at length in the Torah-teaching mentioned above — see there. And this is the aspect of the omer of barley [s'orim] and the sefirah [counting] before the receiving of the Torah. For through the waving [tnufas ha'omer] of the barley omer, holiness is drawn upon Israel so that they will have the strength to break all the mighty obstacles that spread themselves at every time to prevent [them from] drawing close to the point of truth. For barley [s'orim] is animal fodder — which is the absence of da'as [knowledge/awareness] — which is the aspect of obstacles; for the essential obstacles are obstacles of the mind [menias hamoyach], as is explained elsewhere. For one who has true composure of mind [yishuv ha'da'as] and does not wish to deceive himself — will certainly understand where the truth lies, and certainly nothing will seem to him to be an obstacle no matter what happens to him; and he will break everything through the force of his yearning, his desire, and his powerful will toward the truth. For the obstacle exists only because of the desire, as is explained there. And through the waving of the barley omer one merits this: to sweeten the judgments, to nullify the obstacles, to wave the obstacles — the aspect of barley [s'orim] — upward, so that all the obstacles are transformed into the force of desire and will, through which one breaks all the obstacles and draws close to holiness, which is the aspect of receiving the Torah on Shavuos. For the essential receiving of the Torah was through the aspect of "and Moshe drew close to the thick darkness where G-d was" [Exodus 20:18] — which is the aspect of breaking the obstacles through da'as: knowing that even within the obstacle itself, Hashem, may He be blessed, is hidden — as is explained in §115 on this verse; see there in Likutay Moharan, Part I.

And this is the aspect of the sefirah — that we count the days of the omer. For the entire coming-into-being of days is the aspect of bringing from potential into actuality. For the seven weeks of the days of the counting correspond to the seven days of creation [shivas y'may Beraishis], each day of which contains seven. And on each day there was a unique creation, which is the aspect of bringing from potential into actuality. And therefore on each day one must intend to rectify the creation that occurred on that day — as is understood from the kavanos [intentions] — to intend on each day of the week according to the creation that occurred on that day. And therefore the men of the ma'amad [temple-watch delegation] engaged each day with the portion of Beraishis and would read the creation of that particular day, as our Sages of blessed memory taught. For the essential creation on each of the seven days of creation was for the sake of Israel, so that they would engage in Torah — through which the essential rectification of the creation of each day would occur. For then, precisely, will it be considered as if the portions of creation of that day came forth from potential into actuality, as stated above. And therefore, before the giving of the Torah, we count all the days of the omer — in order to draw the rectification of the seven days within which all of creation took place — to rectify and purify the days so that we will be able to bring forth the holiness of all creation from potential into actuality. This is merited through the waving of the omer, because it is impossible to bring all the things of holiness from potential into actuality — through which the essential emergence of all creation from potential into actuality occurs, as stated above — except through the breaking of obstacles, as stated above; which is merited through the waving of the barley omer, as stated above. And therefore we count all the days of the omer before the giving of the Torah — in order that we should merit to re-draw all seven days of creation within which everything went forth from potential into actuality, to connect them all to the aspect of the waving of the omer, which is the aspect of breaking obstacles — through which we will merit receiving the Torah, through which the essential emergence of all creation from potential into actuality occurs. For the entire world hung in the balance until the sixth of Sivan, etc., as stated above.

And this is the aspect of the immersion [tevilah] of vessels [kailim]. And this is the aspect of the great virtue of immersion in the mikveh of Israel — that it is impossible to pass from impurity to purity except through immersion in a mikveh. For it is explained in the Torah-teaching above that all commandments and transgressions depend on this — on the matter of bringing from potential into actuality, as mentioned above — see there. And to explain the matter somewhat: it is explained there that every person has a vitality below and a vitality above, which are the aspects of the lower life-spirit [ruach chayyim dil'tata] and the upper life-spirit [ruach chayyim dil'ayla]. This is the aspect of Noach, Noach [cf. Genesis 6:9] — Noach [pleasing] to those below, Noach [pleasing] to those above. And they are the aspect of the two yudin explained there afterward — the yud at the top and the yud at the bottom — which are the aspect of the two hands with which heaven and earth and all within them were created, which are the aspects of potential [koach] and actuality [po'al]. And the essential vitality of every person is through the spirit below drawing and receiving vitality through holiness from the spirit above. And this is merited through Torah and commandments, which are the essential life, as it is said: "For it is your life and the length of your days" [Deuteronomy 30:20]. For the essential vitality that is truly called life is to receive and draw continuously additional holy life-spirit from above — in the aspect of "for length of days and years of life and peace they will add to you" [Proverbs 3:2] — "they will add to you" precisely, as stated above. And this is not merited in fullness except by the true tzadikim who fulfill the entire Torah in complete perfection at the highest level — through which they have the strength to receive additional holy life-spirit from above at all times. And through this the lower spirit becomes united and bound to the upper spirit in a strong and continuous bond, and holy life-spirit is drawn from the upper spirit to the lower spirit — in a measured and graduated manner, in such a way that he can receive it throughout all the days of his life without [the spirit above] departing from him, G-d forbid, through this — through the excess of light. For the very essence of the vitality of the spirit above cannot be received in this world in this body at all — as is explained there at the beginning of that Torah-teaching. Only through Torah and commandments does one rectify the aspect of vessels [kailim] in holiness and purity, in such a way that one can receive the vitality from the spirit above as is proper, in measure, as stated above. And this is the aspect of the opening of the hands in holiness — the aspect of: "You open Your hands [yadecha]" [Psalms 145:16], [which is also read as] "Your yods" [יוּדֶיךָ] as explained there. This is the aspect of bringing from potential into actuality — bringing vitality each time from the upper yud, which is the aspect of the spirit above, to the lower spirit which is the aspect of the lower yud. And the tzadik continually goes from level to level and draws vitality each time from an ever higher aspect — for even the upper yud, the spirit above, which is the aspect of potential, is considered in the aspect of the lower yud, the spirit below, the aspect of actuality — relative to the level above it. For in the matter of potential and actuality there are many aspects even in the physical realm, how much more so in the spiritual realm. For there is potential and actuality in the intellect — there is sechel [intellect] in potential and sechel in actuality, as stated above. And similarly there is potential and actuality in physical bodies — for example: a piece of wood before vessels are made from it — the vessels that can be made from it are then considered [to be] in potential, and afterwards, when the vessels are made from the wood, it is considered to emerge from potential into actuality. But of course all the wood in its entirety is the aspect of actuality relative to the potential that was within it originally. And also the inner spiritual [dimension] of the wood — which is the essential potential of this wood — is itself also considered the aspect of actuality relative to the level above it. For all the vitality of plant life is considered physical, the aspect of actuality relative to animal life which is higher than it — which is considered relative to it as the aspect of potential, the aspect of upper vitality [chayyus dil'ayla]. For the vitality of animals derives from the aspect of [the world of] Beriah [Creation], and the vitality of plant life from the aspect of [the world of] Yetzirah [Formation]. And the vitality of Beriah relative to the vitality of Yetzirah is in the aspect of upper vitality relative to lower vitality, which are the aspects of potential and actuality, as stated above. And so on from level to level, ever upward, up to the ultimate level, up to Ayn Sof Baruch Hu [the Blessed Infinite]. And the tzadik ascends each time from level to level and receives vitality from an ever higher aspect — and when he ascends from level to level, that is the aspect of passing on [histalkus]. And then the spirit above descends and the lower spirit becomes united with it, and through this it departs from him and he merits to receive vitality afterward from a higher level — and then the students can receive from him the aspect of pi shnayim, as is explained there — see there. But because at that point it has not yet come to his time to pass away and die actually, but only to pass from level to level — therefore the spirit above does not descend completely, so that he should not depart and die, G-d forbid. Rather it descends in such a way that his vitality passes from level to level and he remains alive. And so on each time he ascends and passes from level to level — until the time comes for him to pass on actually. Then the spirit above descends completely and the lower spirit becomes united with it, and through this he dies and departs from the world. And then the essential drawing of pi shnayim to his students — to those who merit to see him taken from them — as is explained there. But in truth, the tzadik, even at the time of his actual death and passing, does not depart from the world completely, G-d forbid — for a wondrous vitality still remains hidden within his holy and awesome body, which is the aspect of the ivra d'garmi [a certain residual vitality of the bones] that remains even in every person — through which he receives his punishment and reward. But in the case of a simple person, especially one who dies with unrepented transgressions, G-d forbid, this vitality is uprooted from its root and cannot connect the soul with the spirit, etc. — which is the aspect of kares [spiritual excision], G-d forbid, and through this is his essential punishment. And even one who is not liable to kares, but is just not sufficiently purified, must endure much exertion and bitterness before meriting to reconnect this vitality to its root. But the tzadik — especially a great tzadik who has purified himself completely — does not die at all, as our Sages of blessed memory said: "tzadikim in their death are called living" [Berachos 18a]. For even after his passing, the vitality of his body — which is the ivra d'garmi — is bound and unified in the very essence of holy vitality, and all his vitality is bound and unified upward and upward, etc. And then he engages in the rectification of the souls of Israel even more than during his lifetime — for then he ascends each time to levels so high, wonderful, and sublime that he can rectify everything. And this is the aspect of the greatness of the graves of the true tzadikim — for there upon his grave rests the residue of his holy soul, as is written in the writings of the holy Ari, of blessed memory, and his soul is bound above and above. For after his passing, that is when the essential clinging of the lower spirit to the upper spirit [occurs] — for while alive it was impossible for the upper spirit to descend completely, as stated above. And then is the essential drawing of pi shnayim, as stated above, and through this everyone can achieve rectification. For the essential rectification is through the drawing of pi shnayim — for one who has corrupted cannot be rectified through that very same vitality in which he blemished, since his blemish reached there; and it is necessary to draw his rectification from the higher place — which is the essential aspect of the rectification of teshuvah, that the essential rectification is drawn from the highest place. And similarly: the more one has blemished, G-d forbid, the higher the place from which the rectification must be drawn. Until there are those who have blemished so greatly — especially now in these generations — that they cannot be rectified except through the power of the tzadikim who dwell in the dust: that through coming to their holy graves they can draw there the illumination of pi shnayim, drawn from a very high and powerful place — through which even he can be rectified however he may be. For the tzadik even after his passing also ascends and passes each time from level to ever higher level, in the aspect of: "they will go from strength to strength" [Psalms 84:8] — as our Sages of blessed memory said: "tzadikim have no rest, etc." [Berachos 64a]. And at the time of the passing [from level to level] one can receive pi shnayim. And therefore, each time one comes to his holy grave, one can receive the illumination of pi shnayim from a very high place — through which even he can achieve rectification. But the essential thing is that one must break many obstacles before meriting this — to come to him — for the obstacles are many and exceedingly powerful beyond measure, and the essential [obstacle] is the obstacle of the mind. And also the fact that some do not believe within themselves that they will be able to receive rectification, given the extreme abundance of their corruptions at every time beyond measure — even though they attribute the corruption to themselves — this too is the aspect of the obstacle of the mind: that they do not believe in the greatness of the lovingkindnesses of Hashem, may He be blessed, which have never ceased and never will cease forever, and in the greatness of the true tzadikim who have the power to rectify everything at every time however it may be — especially after their passing, when they ascend each time to such powerful levels and draw wondrous new acts of lovingkindness each time, until all who wish to receive them can merit through them and achieve rectification even if he is however he is.

And this is the aspect of: "She fears not for her household from snow, for all her household is clothed in crimson [shanim]" [Proverbs 31:21]. And our Sages of blessed memory expounded: read [shanim] as shnayim [two] — meaning that the essential rectification is through the aspect of pi shnayim mentioned above. And this is the aspect of: "from afar she brings her bread" [Proverbs 31:14] — that the essential rectification must be received from afar, from the aspect that is very high and very distant from him — and the more one has corrupted, the farther and higher the place from which the rectification must be received. And therefore rectification is impossible except through the tzadik who is highest in stature. And the more one is ill, the greater a rebbe one needs — as is explained in the Torah-teaching "Mayshra," §30 [Likutay Moharan I:30]. For this requires a great rebbe who is a tzadik and chacham [wise sage] in true wisdom at a very great and powerful level, who knows how to draw one's rectification from a very high and distant place in a manner that can rectify someone as corrupt as oneself. And this is the aspect of: "From afar Hashem appeared to me" [Jeremiah 31:3] — "from afar" precisely, as stated above. And this is the aspect of: "You know my sitting down and my rising up; You understand my thought from afar" [Psalms 139:2]. And this is the aspect of: Anochi l'Hashem, Anochi ashira ["I am for Hashem, I will sing"] [Judges 5:3] — and Rashi explained: Anochi Anochi is doubled — "I have heard a midrashic homily: the Holy One, blessed be He, withheld the reward of Tabor and Carmel, etc. He said to them: 'In the end I will repay you double — it was said at Sinai: Anochi Hashem Elokecha — at Tabor it will be said: Anochi Anochi; and at Carmel it will be said in double: Hashem He is G-d,' etc." For Devorah the prophetess returned Israel to teshuvah, through which their salvation came at that time — as it is said there at the beginning: "When the unrestrained were unrestrained in Israel, when the people offered themselves willingly" [Judges 5:2] — and Rashi explained: "when they gave their hearts to teshuvah." And therefore she afterward said in her song: Anochi Anochi doubled — the aspect of pi shnayim mentioned above. For the essential rectification of teshuvah is through the aspect of pi shnayim, as stated above. And similarly Eliyahu, who had to return Israel to teshuvah — to abolish idol worship and make known to them that Hashem is the G-d — therefore the essential rectification was through his drawing the aspect of shnayim: the aspect of Hashem He is G-d, Hashem He is G-d — twice [I Kings 18:39]. And this corresponds to: "for he sees that the power of the hand has gone, and there is none remaining, shut up or left free, etc." [Deuteronomy 32:36] — which is said about our own days, about the end of this last long and bitter exile, when troubles are ever renewing, may the Merciful One protect us, and there is no one to stand up for us, etc. And we have none to rely upon except our Father in heaven and the power and merit of the true tzadikim who dwell in the dust, as stated above. And this is what concludes there: "See now that I, I am He" [Deuteronomy 32:39] — Ani, Ani — precisely twice: Ani — the aspect of pi shnayim mentioned above. And this is also the aspect of: Anochi, Anochi Hu mocheh f'sha'echa l'ma'ani ["I, I am He Who blots out your transgressions for My sake"] [Isaiah 43:25] — Anochi twice — as stated above. For the forgiveness of sins — which is the essential salvation of Israel — is through the aspect of pi shnayim, as stated above. And this is the aspect of the sh'tay halechem [two loaves of bread] of Shavuos. And this is the aspect of the mishneh lechem [double bread] of Shabbos. And this is the aspect of: "therefore in their land they shall possess double [mishneh]" [Isaiah 61:7]. And this is the aspect of: "for [there is] double in tohushah [wisdom's worth]" [Job 11:6]. For the tzadik always merits the aspect of pi shnayim — for even though this verse "Let there be, I pray, a double portion of your spirit upon me" was said about the student, and as our master, teacher, and Rebbe, of blessed memory, explained the matter in the Torah-teaching: that through some aspect of the passing [histalkus] of the tzadik, the student receives the aspect of pi shnayim, as stated above — nevertheless, certainly the tzadik himself also then merits the aspect of pi shnayim in a very high and exalted manner, for he ascends and passes to an ever higher and higher level — which is literally the aspect of pi shnayim relative to the original level. Only that the student also receives some illumination of pi shnayim through his Rebbe's spirit — which is called pi shnayim relative to his Rebbe's original spirit — as is explained there. But the essential pi shnayim is merited by the Rebbe himself in complete wholeness each time; and through this he draws wondrous rectifications for all those close to him, by illuminating upon them also the illumination of pi shnayim — through which their essential rectification comes. For they cannot be rectified through lower attainments, but only through powerful illuminations and attainments which are the aspect of pi shnayim, as stated above.

And this is the aspect of the holiness of Shabbosim and yomim tovim [festivals] and Rosh Chodesh [the New Month] — which have an additional [mussaf] offering — and similarly all the days that have additional holiness: this is the aspect of pi shnayim relative to an ordinary weekday, and through this is the essential rectification. And therefore the essential perfection of a Jewish person is to draw the holiness of Shabbos into all the weekdays — to draw the illumination of pi shnayim even into the weekdays, as stated above. And therefore one must complete one's Torah portions [parshiyos] twice Scripture and once Targum [sh'nayim mikra v'echad targum]. For precisely through sh'nayim mikra — the aspect of pi shnayim — one can rectify and clarify the aspect of the Targum [Aramaic translation], which is the aspect of the Tree of Knowledge of Good and Evil [Aitz HaDa'as Tov v'Ra], where the essential clarification and rectification occurs. For from there comes all the vitality-sucking of the sitra achra, through which all corruptions come, G-d forbid — and there the clarification and rectification must occur, as is written in the Torah-teaching "T'filah L'Chavakuk," §19 [Likutay Moharan I:19]. And the essential rectification is through the aspect of pi shnayim, which rectifies and clarifies all the blemishes that come through the Tree of Knowledge — which is the aspect of the Targum. And this is the aspect of sh'nayim mikra v'echad targum, as stated above.

And this is the aspect of: "Hashem, Your work [po'alcha] — in the midst of years [b'kerev shanim] revive it; in the midst of years make it known; in wrath, remember to be merciful" [Habakkuk 3:2]. "In the midst of years [shanim]" — our Sages of blessed memory expounded: read not shanim [years] but shnayim [two] — namely, the aspect of pi shnayim mentioned above. And this is the aspect of po'alcha [Your work] — that is, the work/actuality of G-d, may He be blessed, which is the totality of creation that He brought from potential into actuality for the sake of Israel, that they should fulfill the Torah and draw life and sustenance from above for all the details of creation — which is the essential aspect of bringing from potential into actuality that is incumbent upon us human beings to engage in, in the world of action, as stated above. And for this Chavakuk [Habakkuk] prays: "Hashem, Your work — in the midst of years revive it" — that Hashem, may He be blessed, should help us, to draw vitality through the aspect of pi shnayim to all the work of this world. And this is: po'alcha — the work which is the totality of creation — b'kerev shanim — read not shanim but shnayim, the aspect of pi shnayim mentioned above — chayehu [revive it]: that through our prayers we should merit that Hashem, may He be blessed, draw life through the aspect of pi shnayim to the totality of the work which is the totality of the world — which is the essential aspect of bringing from potential into actuality, as stated above. And the essential vitality is the da'as of holiness — to draw the illumination of the sechel and da'as of holiness from potential into actuality — until we will be able to make known to all the children of mankind His greatness and dominion, may He be blessed, that He, may He be blessed, acted and made and created everything from absolute nothingness, and brought all creation — in general and in particular — from potential into actuality; that it should be fulfilled: "and let every created being know that You created it, and let every formed being understand that You formed it, etc." [from the Alenu prayer] — which is the essential aspect of bringing from potential into actuality, as stated above. And this is: "in the midst of years [shnayim] You will make known" — that through the aspect of pi shnayim mentioned above, You will make known to all who come into the world that You rule over all, and all work is drawn from You alone — that it should be fulfilled: "and let every created being know, etc.", as stated above. And all this is drawn through the sweetening of the anger and wrath that must be clarified until it becomes an airy spirit [ruach aviri], etc. — which is the aspect of the spirit of Mashiach, etc. — through which one afterward merits to bring from potential into actuality, as is well explained in the Torah-teaching mentioned above — see there. And this is what [the verse] concludes with: "in wrath, remember to be merciful" — namely, the aspect of sweetening the anger and wrath into compassion, through which all the above is drawn, until one brings from potential into actuality — which is the aspect of "Hashem, Your work, etc." as stated above.

And this is the aspect of the sh'losh esray midos shel rachamim [Thirteen Attributes of Mercy] which begin: ה' ה' [Hashem, Hashem] — which is the aspect of pi shnayim mentioned above. For through this is drawn the essential outpouring of His great and very abundant mercies, through which is the essential forgiveness of sins even if one has corrupted as one has corrupted, G-d forbid — as is understood from the holy Zohar on this verse Hashem, Hashem: that He mentioned [the Name] twice and made a pause between them, and explained: "the first — complete; the second — complete and yet more complete" [Zohar III:131a] — see there. That is: the holiness of the second Name is more completely perfect than the first Name. And the essential perfection in the matter of His holy Names, may He be blessed, is only in the matter of the illumination and outpouring of His kindnesses and mercies below. For Hashem is One and His Name is One and there is no change in Him, G-d forbid, as it is said: "I am Hashem, I have not changed" [Malachi 3:6]. Rather, the differences between His Names, may He be blessed — that this Name is higher than the other — as the Zohar mentioned above writes: that even the two Names of הֲוָיָ"ה [Havayah] mentioned above have a pause between them to indicate that the second is more perfectly complete than the first — the essential distinction and perfection of one above the other is only in the matter of the abundance of mercy and the nullification and sweetening of judgments, which are the aspects of wrath and anger, G-d forbid, as is understood throughout the writings of the holy Ari, may his memory be blessed: that the higher and loftier a level and aspect, and the higher the Names that illuminate there, the more the judgments are diminished and the mercies are increased there. And this is the greatness of the exalted and very lofty tzadikim who ascend each time to ever higher levels — until they perceive His greatness and the greatness of His Names, may He be blessed, more and more — until they draw great and new mercies each time in such a way as to be able to atone for the sins of Israel and return them to teshuvah, even at a time when they have corrupted greatly — as at the time of the [golden] calf, when Israel corrupted themselves greatly, and Moshe Rabbainu through the force of his immense power strengthened himself in prayer and gave his soul until he ascended to where he ascended — until Hashem, may He be blessed, revealed to him the measure of His mercy and goodness what had not been revealed to him at first — which is the aspect of the Thirteen Attributes of Mercy. And this is the essential aspect of pi shnayim of the tzadik: that he now attains an ever higher and higher attainment than before — which is the aspect of pi shnayim, as stated above. And this is the aspect of: ה' ה' Kel rachum v'chanun [Hashem, Hashem, G-d, compassionate and gracious], etc. [Exodus 34:6] — for the essential abundance of His mercies, may He be blessed, is attained through the aspect of pi shnayim, as stated above. And this is what our Sages of blessed memory said: Hashem — before a person sins; Hashem — after a person sins [Rosh Hashanah 17b]. That is: before he sins, the compassion drawn from the first Havayah Name is sufficient for him — for the Name Havayah, blessed is He, is the aspect of great compassion as is well known. But after the person sins, then compassion is drawn upon him through the second Havayah Name — which is "complete and yet more complete," as stated in the Zohar above — for after the sin, the compassion drawn from the first Name is not sufficient for the person; rather Hashem, may He be blessed, has mercy upon him with exceedingly great compassion drawn from the second Hashem, which is "more complete," as stated above. And all this is through the power of the great tzadikim who can draw the aspect of pi shnayim to all those close to them — through which there is no despair whatsoever in the world. For their power is never severed forever, and each time one comes to them — even if he is however he is — they draw rectifications and abundant mercies from an ever higher and higher place. For: "the lovingkindnesses of Hashem have not ceased, and His mercies shall never be exhausted" [Lamentations 3:22].

And this is the aspect of immersion in the mikveh — through which all the impure go out from impurity to purity. For all impurities — which are the aspects of transgressions, through which the spirit of impurity rests, G-d forbid — all of them are drawn through the blemish of the opening of the hands, which is the aspect of a blemish of bringing from potential into actuality in holiness — a blemish of the aspect of pi shnayim mentioned above — as is understood and explained in the Torah-teaching above. For through every transgression, G-d forbid, the life-spirit below departs and is hidden upward, and the actuality returns to become concealed in the potential in the aspect of concealment [hastarah], and then the aspect of the spirit of impurity rests upon him — which is the aspect of vitality separated from its root, separated from the spirit above — the aspect of: "a slanderer separates the aluf". This is the vitality of the sitra achra that is drawn through concealment and hiddenness — and this vitality is the aspect of death, the aspect of: "the wicked in their lifetime are called dead" [Berachos 18b]. And therefore the rectification is through immersion in a mikveh of water. For since [the person] became impure and the vitality departed from the actuality and was hidden and concealed in the potential, as stated above — he must return and ascend to the beginning of the root, to the aspect of the potential, to the aspect of the spirit above, to return and open there the gateway of holiness — the aspect of the opening of the hands mentioned above — to return and bring forth anew from potential into actuality. And this is the aspect of teshuvah: the aspect of the opening of repentance [pesach charatah] — that one must return to one's root, to return and draw the aspect of the opening of the hands mentioned above. And this is the aspect of a mikveh of water, for there: "and the spirit of G-d hovered over the face of the waters" [Genesis 1:2] — this is the spirit of Mashiach [as explained in the Zohar and Talmud], which is the ultimate root of all the spirits, souls, and vitality of all who come into the world — from which comes the essential drawing of holy vitality from potential into actuality, as is explained there in the Torah-teaching mentioned above. And therefore it [the spirit of Mashiach] hovers over the face of the waters — for water is in the aspect of potential relative to all of creation. For in creation itself there are also aspects of potential and actuality, as stated above. And water is in the aspect of potential relative to all of creation — for at first the world was water within water, as our Sages of blessed memory said [Chagigah 12a], and then all the world and all within it were [contained] in potential within the water. And there was the spirit of G-d — which is the spirit of Mashiach — hovering, which is the totality of all the upper and lower spirits and vitality of all who come into the world. And afterward everything emerged from potential into actuality. And therefore the impure person who became impure — through the departure of the vitality from the aspect of actuality and its becoming concealed in the aspect of potential, as stated above — must immerse in water in order to return to his root, to the root of the spirit above — the aspect of the supreme potential — in order to return and become nullified there, in order to return to bring forth anew from there from potential into actuality; that the holy life-spirit will be drawn upon him from the spirit above, which is the aspect of the spirit of G-d — the spirit of Mashiach — hovering over the face of the waters, from which come all purities and holinesses. For the essential purity and holiness is drawn through the aspect of bringing from potential into actuality in holiness, as stated above. And this is what is said: "And I will sprinkle upon you pure waters and you will be purified from all your impurities, etc." [Ezekiel 36:25] — namely, the aspect of the mikveh of Israel which is the aspect of pure waters that purify from all impurities and from all idols. Through this: "And I will give you a new heart and a new spirit I will place within you, and I will remove the heart of stone from your flesh, etc. and My spirit I will place within you and I will cause you to walk in My statutes, etc." [Ezekiel 36:26-27]. For through the pure waters — the aspect of immersion in the mikveh of Israel — through this is drawn the aspect of a new spirit, which is the aspect of pi shnayim mentioned above: drawing additional holy vitality from the spirit above from a very high aspect, as stated above — through which one is purified of all sins and all impurities. For this is the essential rectification of teshuvah, as stated above.

And this is the aspect of the immersion of vessels [tevilas kailim] that is derived from the immersion of the vessels of Midian [Numbers 31:21–23]. For eating-vessels that come out from the domain of a non-Jew [akum] — from the domain of the sitra achra — require immersion in a mikveh of water. For the eating of Israel is holy, since through eating one draws the vitality [chayyus]. And therefore one must eat in holiness in accordance with the Torah, as it is said: "and Your Torah is within my innards" [Psalms 40:9] — and Rashi explained: all my eating is according to Your Torah — in order that the vitality drawn through eating be drawn in holiness and purity, to draw the vitality from the spirit above [ruach dil'ayla] to the spirit below [ruach dil'tata], in the aspect of bringing from potential into actuality, as stated above. And therefore it is forbidden to eat from the vessels of non-Jews, which are impure for the eating of Israel. For the vitality that is received from above — the essential labor of drawing the vitality in holiness — lies in the matter of the rectification of the vessels [tikun hakailim]. For it is impossible to receive and draw the vitality from above to below except in accordance with the rectification of the vessels — which is the aspect of all the service [avodas] of Torah and commandments, through which one creates holy vessels to receive and draw the vitality in a graduated and measured manner as is fitting. And therefore the eating of Israel — through which vitality is drawn from above to below — must be done with pure vessels. And therefore the vessels of non-Jews are impure for the eating of Israel, for the vessels of non-Jews are in the aspect of: "broken cisterns that cannot hold water" [Jeremiah 2:13] — they cannot draw the waters of da'as [knowledge] from the spirit of G-d above to below. And therefore it is forbidden for Israel, a holy nation, to eat with them until they are immersed in the waters of the holy mikveh — through which they return and are absorbed into the spirit of G-d that hovers over the face of the waters [Genesis 1:2], and through this a new spirit is drawn upon them — a spirit of purity and holiness — through which one can eat from them the food of Israel, to draw holy vitality through them from the spirit above to the spirit below, which is the essential true vitality, as stated above.

And therefore the commandment of the immersion of vessels was stated by Elazar the Kohen [Numbers 31:21] — at the time when Moshe Rabbainu came to a state of anger regarding the matter of the daughters of Midian through whom Israel stumbled by the counsel of Bila'am [the wicked], as is stated there in the portion [Parshas Matos]. For the immersion of vessels — which is to return and draw the holy vitality from the spirit of G-d that hovers over the face of the waters, which is the spirit of Mashiach, which is the aspect of bringing from potential into actuality, as stated above — all of this is drawn through the sweetening of anger and wrath [hamtakas haka'as v'charon af], as stated above. And the sweetening at that time was through Elazar the Kohen, who was then the Kohen Gadol [High Priest]. For the entire occupation of the Kohanim, and especially the occupation of the Kohen Gadol, is to atone for Israel and to sweeten the wrath and to elevate them from impurity to purity. And therefore the Kohanim are particularly warned concerning impurity — and especially the Kohen Gadol, of whom it is said: "he shall not come to any dead soul" [Leviticus 21:11]. For the essential root of all impurities is the impurity of the dead [tumas mes], which is the father of all fathers of impurity [avi avos hatumah]. For the essential impurity is through the departure of the holy life-spirit [ruach chayyim] — which is then the aspect of death, as stated above — the aspect of: "the wicked in their lifetime are called dead" [Berachos 18b], as stated above. And therefore the Kohen is cautioned: "he shall not defile himself for a [dead] soul among his people" [Leviticus 21:1]. And the Kohen Gadol is more strictly cautioned — that he shall not defile himself even for his father or his mother [Leviticus 21:11]. For the Kohen, and especially the Kohen Gadol, whose entire occupation is to purify Israel from their sins — which is through drawing the life-spirit from potential into actuality, as stated above. And therefore in every place, the Kohen Gadol is placed alongside the King of Israel, as it is said: "king and Kohen" [Lamentations 1:6]. For all of the holy Kingship of Israel is the aspect of the kingdom of David Mashiach — to whom the crown of kingship over Israel was given — which is the aspect of the spirit of G-d mentioned above, which is the spirit of Mashiach. And the Kohen Gadol is placed alongside him, for the service of the Kohen Gadol is to bring forth from potential into actuality the life-spirit from the spirit of Mashiach, as stated above. And this is the aspect of Moshe and Aharon: Moshe is the aspect of Mashiach, as it is said: "until Shiloh comes" [Genesis 49:10] — "this is Moshe" [Zohar III:246a]. And Aharon is the first Kohen Gadol, who engages in drawing the life-spirit from the spirit of Moshe Mashiach, who was his Rebbe — as our Sages of blessed memory stated regarding the Mishnah order [of transmission]: "Aharon entered and Moshe taught him his portion" [Eruvin 54b] — thus Aharon was the first student of Moshe Rabbainu. And therefore he merited the kehunah [priesthood] — to atone for the children of Israel — which is through drawing the life-spirit from potential into actuality, through which they are purified of all their sins, as stated above. And this is what is said of the Kohen: "Bless, Hashem, his power [chaylo], and the work of his hands [po'al yadav] may You accept" [Deuteronomy 33:11]. "Bless, Hashem, his power" — this is the aspect of potential [koach], for chayil denotes power [koach], as it is said: "for it is He Who gives you the power [koach] to make wealth [chayil]" [Deuteronomy 8:18]. "And the work of his hands [po'al yadav]" — this is the aspect of actuality [po'al]. And this is: "and the work of his hands" — this is the aspect of the opening of the hands [hispatchus ha'yadayim] mentioned above, through which one brings from potential into actuality. And this is: "the work of his hands may You accept [tirtzeh]" — tirtzeh precisely — the aspect of will, yearning, and burning desire [ratzon v'cheshek v'kisufin] of holiness, through which precisely one brings from potential into actuality — as is explained in the Torah-teaching above: that it is impossible to bring anything of holiness from potential into actuality except through the will and yearning of holiness, through which one breaks all the obstacles in the world. And this is what concludes: "Smite the loins of those who rise against him, and of those who hate him — that they rise no more" [Deuteronomy 33:11] — that the enemies and all those who rise against us for evil, G-d forbid, to prevent [us] from serving G-d, may He be blessed — from whom all the world's obstacles proceed — they will all bow and fall with an irrecoverable fall, through the force of the will and yearning of holiness, through which all obstacles are broken, as stated above. Thus it emerges that the Kohen engages in sweetening the wrath and in drawing the spirit of Mashiach and bringing from potential into actuality — through which is the essential purification of Israel from their sins. Therefore Hashem, may He be blessed, arranged in His mercy that Elazar the Kohen specifically should reveal to Israel the commandment of the immersion of vessels — at the time when Moshe Rabbainu came to a state of anger. For the essential rectification of the holy mikveh immersion of Israel — which is the aspect of the immersion of vessels, which is the aspect of bringing from potential into actuality — is drawn through the sweetening of anger and wrath; and this is drawn especially through the Kohen, as stated above.

And all this occurred close to the passing [histalkus] of Moshe — for that was when the incident of Bila'am the wicked and the war of Midian took place, as it is said there: "afterwards you will be gathered to your people" [Numbers 31:2]. And then Moshe came to a state of anger because they had kept alive the daughters of Midian who had caused Israel to stumble through the counsel of Bila'am. For Moshe Rabbainu saw the great and powerful provocation and spread of the sitra achra — so much so that after all his tremendous exertions and the abundant self-sacrifice he had endured for the rectification of the souls of Israel, it still danced among them; until at the end of his days, Bila'am the wicked arose and caused them to stumble through a blemish of the bris [the covenant of sexual purity]. For this is the essential provocation of the evil inclination [yetzer hara] against every person — and from there come all the obstacles, confusions, conflicts, and disputes, etc., that delay the bringing of holy vitality from potential into actuality, to purify and rectify Israel in wholeness. Until he saw that he was compelled to pass away and die for this reason — because given the extent of the spread of the sitra achra, the rectification could not be completed during his lifetime, only after his passing, as stated above. And he saw that even afterward Israel would go through what it would go through — and the essential [cause] is through this desire [ta'avah], which is the essential root [ikara] of the evil inclination. Therefore, out of the immensity of his anguish over Israel's troubles, he came to a state of anger. And therefore the sweetening came through Elazar the Kohen, his student [Elazar was Aharon's son, and the text specifically designates him here as Moshe's student], who sweetened the wrath and drew the aspect of the spirit of Mashiach — from which he brought forth from potential into actuality — which is the aspect of the immersion of the mikveh of water: the aspect of the immersion of the vessels of Midian. And therefore it was he, specifically, who revealed at that precise moment the commandment of the immersion of vessels, as stated above.

And therefore one is especially required to immerse [oneself] for the impurity of keri [a seminal emission]. For even after the destruction [of the Temple], when [most] purification lapsed due to the absence of the ashes of the red heifer [parah adumah], it is nevertheless required to immerse for keri — as our Sages of blessed memory stated: that all who are impure must immerse for keri. For the essential great blemish above all blemishes is the blemish of the bris [sexual purity] — for through this one blemishes most severely the aspect of pi shnayim mentioned above, which is the aspect of bringing from potential into actuality. For all of a person's actions — for good or, G-d forbid, the reverse — come about through the drawing of life that one draws at every moment. And when one performs some commandment with one's vitality, one draws upon oneself some additional life-spirit from above, in the aspect of pi shnayim, as stated above — in the aspect of: "the fear of Hashem adds days" [Proverbs 10:27], etc., as stated above. And conversely, G-d forbid, when one commits a transgression, one causes one's vitality to depart and the vitality of the sitra achra is drawn upon him, as stated above. And all of it is in proportion to the commandment or transgression and how one performs it — for when one performs a great commandment and performs it with great strength and self-sacrifice, the life-spirit from above is also drawn upon one in proportionally greater measure. And if one performs it in a small-minded manner, the life-spirit is drawn upon one in proportion to one's performance — for everything is calculated precisely. And similarly in reverse regarding the performance of a transgression, G-d forbid. And all transgressions come through the overpowering of desire, and the essential overpowering of desire is in this desire of marital union [mishgal], for therein all the vitality and powers of all the bodily organs are aroused. And this [is so] because in holiness, through this [union], the sustenance of the world from generation to generation must be drawn — drawing the souls [neshamos] of those born through this. And the soul must be drawn from a very high place, for the soul of the child is drawn through the arousal of the supernal union and coupling [zivug v'yichud elyon] that is aroused through the lower union — through which each aspect receives from the aspect higher than it, and the higher from the still higher, etc. — until the vitality and soul is drawn upon the drop from which the child is born, as is understood from the sacred writings [of the Ari]. And therefore the holy bris [male organ of the covenant] is called "Yosef" — who was the firstborn that takes a double portion [pi shnayim] [Deuteronomy 21:17]. For it is necessary to draw vitality from ever higher above — from the aspect of the life-spirit above, from the very beginning of the supreme root — and all of this is the aspect of pi shnayim, as stated above. And "G-d made one corresponding to the other" [Ecclesiastes 7:14]. And therefore all the other forces [sitrin achranin] are aroused in opposition — corresponding to all the levels of holiness — and from this comes the overpowering of this desire. And when one does not prevail as one should, until one comes, G-d forbid, to the impurity of keri, this impurity is very great — because through it one's vitality is blemished most severely at all levels. For in this desire the essential vitality of all the bodily organs is drawn most intensely together with all the powers of one's soul. And therefore even when this occurs in a permitted manner, even if one is holy and pure, one still requires immersion — even when one fulfills the commandment in holiness and purity — for inevitably some hold of impurity must be drawn upon him from the sin of the first man [chet Adam HaRishon], who became ensnared most severely in this matter. And therefore Ezra instituted immersion for those who experienced a seminal emission before they engage in Torah and prayer [Berachos 22a] — for the essential departure of the life-spirit to the greatest degree is through the impurity of keri, since through it one expels one's vitality most forcefully. And therefore one especially requires immersion — for through immersion, one returns and draws the life-spirit from potential into actuality, as stated above.

And therefore all the obstacles to drawing close to holiness come from the blemish of the impurity of keri. And this is what Rashi explained on the portion of Bechukosai: "keri" is a term denoting obstacle, etc. [Leviticus 26:21, Rashi] — for from there come all obstacles, and especially [the obstacle] to drawing close to the true tzadik through whom the essential rectification occurs. And this is what concludes at the end of the rebuke [tochachah]: "And they shall confess their iniquity... and also that they walked with Me in opposition [keri]... or then their uncircumcised heart will be humbled... and I will remember My covenant with Yaakov..." [Leviticus 26:40–42] — which refers to the merit of the departed tzadikim [shokchnay afar]. For the essential root of all of Israel's troubles, may the Merciful One protect us, and of all the exiles, is through the blemish of this sin. And the essential rectification is through the tzadikim who dwell in the dust — who are greater in their death than in their lifetime — who complete, after their passing, the rectification of this sin; for this is the essential rectification of the souls of Israel, as stated above. And this is: "also that they walked with Me in opposition [keri] — I too will walk with them in opposition" [Leviticus 26:41] — that is: due to the blemish of keri, may the Merciful One protect us — "I too will walk with them in opposition" — meaning: I will send upon them mighty obstacles called "keri," as per Rashi's interpretation mentioned above. And this is: "I will bring them into the land of their enemies" [Leviticus 26:41] — that enemies and foes will overpower them, from whom come all obstacles. And the essential rectification to break the obstacles and the enemies is through the will and yearning [ratzon v'cheshek], as stated above. And this is: "and they will accept [yirtzu] their iniquity" [Leviticus 26:43] — that they will transform them into will [ratzon]. And through this: "I will remember My covenant with Yaakov..." [Leviticus 26:42] — that Hashem, may He be blessed, will remember and arouse the great tzadikim who dwell in the dust — for through them is the essential rectification, as stated above.

And therefore the waters of the mikveh purify only when [the mikveh] rests upon the ground [al gabay karka] precisely. For the essential mikveh immersion is in order to return and be absorbed in the root of all spirits — which is the aspect of the spirit of Mashiach that hovers over the face of the waters — in order to return and draw from there the holy life-spirit, which is the aspect of bringing from potential into actuality, as stated above. And therefore one immerses only in water that is within the earth precisely — for it is impossible to bring from potential into actuality except through the breaking of obstacles, through the intensity of holy yearning [cheshek d'kedushah], as is well explained there [Likutay Moharan I:66]. And this is the essential reason for a person's coming into this world — so that he will have trials and obstacles like these that prevent him from drawing close to Hashem, may He be blessed. And he should overpower [them] through the force of his holy yearning and break them all. And through this precisely will he merit what he merits — what even the angels do not merit — for this is the essential excellence of the human being above all others, because he has free will [bechirah]. And the essential free will and trial is because of the many obstacles to holiness that every person has. And the essential totality of all obstacles comes from the physicality of the earth — for from there his physical body was taken. For the physical earth — from which all desires come — stands before the person and conceals from him the light of truth, and from there come all obstacles and confusions, as is explained in the words of our master, teacher, and Rebbe [Rebbe Nachman], regarding the verse: "and the path of the tzadikim is like the shining light, etc." [Proverbs 4:18] — as is brought there in the name of the Baal Shem Tov, may his righteous memory be blessed — see there. And to break all the obstacles is only through the force of yearning and will in proportion to the obstacle, as is explained there — for the obstacle comes only because of the yearning, etc., as is explained there. And the essential strengthening of the holy yearning is through truth — for if one looks upon the truth and sees his own insignificance and wretchedness and the vanity of this world which is a passing shadow, and [considers] why he came into this world: from a putrid drop to go to a place of dust, worms, and maggots — and to endure all the bitterness of this bitter labor that a person endures in this world, as it is said: "man is born to toil, etc." [Job 5:7] — and it is written: "all his days are grief and vexation, and his many illnesses and anger" [Ecclesiastes 2:23] — and after all this he must give a reckoning, etc. Behold: if a person does not deceive himself and takes all this truly to heart, he will certainly understand where the point of truth lies. And if even after all this the obstacles spread themselves against him so that it is hard for him to break them, at the very least let his yearning, will, and longing be very strong to draw close to the truth in truth. For since he knows the truth — even though he is not allowed [to act on it] due to the multitude of mighty obstacles that spread against him — his yearning and will is nevertheless very strong. For yearning cannot be prevented — for I say: despite everything, I will and I yearn toward the ultimate truth. And as is explained in our writings elsewhere [Likutay Moharan I:31] regarding the great excellence of holy yearning and will, etc. — and that one must be a great akshn [akshn — one who is stubbornly persistent] in the matter of holy will and yearning — see there. And this is what our master, teacher, and Rebbe, of blessed memory, brought there from the Mishnah: "Reflect upon three things and you will not come to transgression, etc." [Avos 2:1] — see there. "Come to transgression [yeday avayrah]" — this is the aspect of: "and they are cut off by Your hand" [Psalms 88:6] — the aspect of blemishing the opening of the hands, blemishing the bringing from potential into actuality mentioned above. One is saved from this by looking upon three things — as enumerated by the Tanna Akavya [ben Mehalalel, Avos 3:1]: Where did you come from? From a putrid drop. Where are you going? To a place of dust, worms, and maggots. And before Whom will you give reckoning and accounting? Before the King of kings of kings, the Holy One, blessed be He. That is, as stated above: when one looks upon the truth, one will certainly be saved from transgression — which is the opposite of bringing from potential into actuality in holiness. And one will merit to draw close to the true tzadikim — through which one brings from potential into actuality all things of holiness, as stated above. And therefore the waters of the mikveh — which are the aspect of freshly bringing from potential into actuality — must be upon the earth precisely. For it is precisely through the earth — which is the totality of all obstacles — that one merits to bring from potential into actuality. For the obstacle comes because of the yearning, as is explained there. And the breaking of the obstacles contained in the physicality of the earth is through this very thing: by humbling oneself as the very dust — in the aspect of: "let my soul be as dust to all" [from the prayer after Shemoneh Esray] — and looking upon the truth truthfully. For man's origin is from dust and his end is to dust. And there is no purpose in this world except to draw close to Hashem, may He be blessed, and to His holy Torah. And if despite all this one is very far, one should at the very least strengthen the yearning and will — and through this one will merit to break the obstacles, as stated above. And then the obstacles will be transformed for him into great good — for through the breaking of obstacles, they afterward become vessels to receive the light in a graduated and measured manner, in such a way that it is impossible to receive [the light] except through vessels. And they [the vessels] are made specifically in this world through the breaking of obstacles — as is understood from his [Rebbe Nachman's] words, of blessed memory, elsewhere. For the vessels are the aspect of contractions [tzimtzumim] — they prevent and delay the light from spreading more than is fitting, so that it can be received. And one merits this in proportion to one's meriting to break obstacles in this world — for then out of the obstacles are made wonderful pure vessels to receive the light in a graduated and measured manner. And this is the aspect of the nine chambers [taysha haychalin], etc. — which are made through the pursuit and the hindrance, etc. — see regarding this elsewhere. Thus it emerges that all attainment of the light and holy vitality — which is the aspect of bringing from potential into actuality — is merited only through the earth precisely, from which come all the obstacles; and it is through it precisely that all obstacles are broken. And this is the aspect of: "truth will sprout from the earth" [Psalms 85:12] — for the essential breaking of obstacles is through truth. For one who looks upon the truth truthfully will certainly break all obstacles. And this is merited through one who makes himself as dust and knows his lowliness, as stated above — he will certainly have truth revealed to him and will break all obstacles through the force of his yearning and will, as stated above. And therefore the waters of the mikveh purify only upon the earth precisely — for it is impossible to bring from potential into actuality — which is the aspect of the purity of the mikveh waters — except through the intensity of yearning that comes through the abundance of obstacles, all of which is contained in the earth precisely, as stated above. For eretz [earth/land] is a term for will [ratzon], as it is said: "You willed [ratzisa], Hashem, Your land [artzecha]" [Psalms 85:2] — and as our Sages of blessed memory said: Why is it called eretz? etc. [see Berayshis Rabbah 5:8]. That is: through the obstacles that come from the earth, the essential strengthening of will and yearning occurs, as has been mentioned above.

And this is what the Tanna prayed: "My G-d, guard my tongue from evil and my lips from speaking deceit; and to those who curse me, let my soul be silent, and let my soul be as dust to all" [from the prayer after Shemoneh Esray, attributed to Mar son of Ravina, Berachos 17a] — he prayed that against all the enemies who rise against him to prevent him from [reaching] the truth, who curse and greatly humiliate him — he should not stand against them to speak against them, but rather fulfill: "be silent before Hashem" [Psalms 37:7] — and keep quiet toward them and make himself as dust. And through this precisely he will see the truth and overpower [them] with holy yearning and will. And through the yearning and will he will merit to make the opening mentioned above to bring from potential into actuality — which is the aspect of an opening [pesach], the aspect of: "You open Your hands [yadecha]" [Psalms 145:16], [also: "Your yuds"], etc., as stated above. And this is: "open my heart in Your Torah" [from the prayer after Shemoneh Esray] — pesach [open] precisely — the aspect of the opening mentioned above. And it was for this that Dovid prayed: "open for me the gates of righteousness" [Psalms 118:19] — and concluded: "this is the gate of Hashem — the tzadikim will enter through it" [Psalms 118:20]. For it is impossible to open the gate — the aspect of: "You open Your hands, Your yuds" mentioned above — except through drawing close to the tzadikim, as stated above. And this is: "and after Your commandments let my soul pursue" [from the prayer after Shemoneh Esray] — "pursue [tirdof]" precisely — this is the aspect of will and yearning that continuously pursues doing good. And even if one does not succeed in doing [it], one does not relinquish one's yearning and will, but continuously pursues doing good — in the aspect of: "pursuing righteousness and kindness, etc." [Proverbs 21:21]. And through this: "As for all those who rise against me for evil — swiftly foil their counsel and ruin their designs" [from the prayer after Shemoneh Esray] — they will all bow and fall and their counsel will be foiled, etc. — and they will no longer be able to prevent [one]. For through the force of yearning and will, all obstacles are broken, as stated above.

And this is the aspect of the great virtue, purity, and holiness of the mikveh immersion that Israel merits. And this is the aspect of the mikveh of Shavuos — which is the purification for receiving the Torah — from which all the purifications of the mikveh of Israel are drawn. And this is the aspect of: "the mikveh [hope] of Israel is Hashem — all who forsake You will be shamed, and those who turn from Me shall be inscribed in the earth, for they have forsaken the source of living waters — Hashem" [Jeremiah 17:13]. For through immersion in the mikveh, one draws the aspect of pi shnayim — which is the essential life — the aspect of the source of living waters that flows from Hashem, may He be blessed, through the true tzadik, who is the essential channel through whom all holy vitality and all blessings and all abundance in the world flow, as is well known throughout all the holy books. And therefore it is impossible to receive the Torah except through mikveh immersion — which is the aspect of the mikveh immersion of Shavuos, at which time purity is drawn from a very high place — from the aspect of the Fiftieth Gate [Sha'ar HaChamisim], as is brought in the kavanos [intentions] of Shavuos [in the writings of the Ari]. For the Fiftieth Gate is the aspect of the root of supreme vitality in the uppermost holiness — which is the aspect of the spirit of Mashiach, the aspect of the spirit of G-d hovering over the face of the waters — from which comes the essential drawing of the aspect of pi shnayim mentioned above. Which is the aspect of the totality of receiving the Torah — for the entirety of the Torah is in the aspect of pi shnayim: the aspect of: "for there is double [kiflayim] in wisdom's worth" [Job 11:6]; the aspect of: "for all her household is clothed in [shanim] — read: shnayim [two]," as our Sages of blessed memory expounded, as stated above. And this is the aspect of the totality of the Torah that students receive from their true holy Rebbe in every generation — which is the aspect of pi shnayim, as stated above. And therefore through mikveh immersion, all enemies fall — those who prevent one from bringing from potential into actuality in holiness. For through mikveh immersion one nullifies and surrenders oneself in the aspect of self-nullification [bitul] and self-sacrifice [mesiras nefesh] — which is the essential perfection of holy will — for the will must be strong with self-sacrifice. And this is the aspect of mikveh immersion — for it is well known that a person cannot live within water. And therefore when a person enters entirely into the water, he surrenders himself and nullifies himself for a moment. And this is the aspect of the force of yearning and will toward holiness — for the essential intention in the immersion is so that one should merit to draw upon oneself a spirit of holiness. And through the force of this will one is absorbed in the root of the supreme holy spirit — which is the aspect of the spirit of G-d hovering over the face of the waters mentioned above. And through this one merits to bring forth from there a new holy spirit from potential into actuality, as stated above. And then automatically all enemies and opponents are nullified and fall — those who prevent one from bringing from potential into actuality — for when this one rises, the other one falls. And this is what is said in the verse above: "the mikveh of Israel is Hashem" — through this: "all who forsake You" — who are the preventers and opponents — "will be shamed, and those who turn aside in the land shall be inscribed" — those who turn aside from the truth and stand to prevent [others] from the truth — "in the land shall be inscribed." And as Rashi explained there: this is the prayer that Yirmiyah the prophet prayed against those who opposed and stood against him. He said: the mikveh, etc., and: my turners — those who turn from my words, who do not heed my mission — "in the graves of the lower earth shall they be inscribed" [Rashi to Jeremiah 17:13]. For through the mikveh one brings down the enemies who are the preventers, as stated above. And therefore the mikveh saves from all troubles, as it is said: "the mikveh [hope] of Israel, its Savior in time of distress" [Jeremiah 14:8]. For the essential root of all troubles is the obstacles that prevent a person from the true service of Hashem, may He be blessed — which is the essential greatest trouble above all troubles, as is explained in the Torah-teaching "Ki Merachamam Yenahalem" [Likutay Moharan I:48] — see there. And the rectification for this is the mikveh, as stated above. And this is: "the mikveh of Israel, its Savior in time of distress — why should You be like a stranger in the land... and like a warrior who cannot save? Yet You, Hashem, are in our midst, and Your Name is called upon us — do not forsake us" [Jeremiah 14:8-9] — that Yirmiyah cried out to Hashem, may He be blessed, to save us in the merit of the immersion of the mikveh of Israel, through which [they] will merit to draw the life-spirit from the source of living waters, as stated above — which is the essential salvation from all the troubles that are the obstacles from this. And therefore mikveh is the language of hope [tikvah] and expectation [tocheles] — for this is the essential hope: that through this we have the strength to endure the sufferings of the obstacles and to overpower [them] with holy will, until we merit to break them all — in the aspect of: "had I not believed to see the goodness of Hashem in the land of the living — hope [kaveh] to Hashem, be strong and He will give your heart courage, and hope [kaveh] to Hashem" [Psalms 27:13-14]. And as Rashi explained: one must hope with hope after hope [i.e., repeatedly]. And this is merited through mikveh immersion — for then an illumination and holiness from the spirit of Mashiach is drawn upon the person, through which one afterward merits to pray and engage in Torah with strong will and renewed yearning. And as one senses most of the time tangibly, that a life-spirit and holy yearning is drawn upon a person through the immersion in the holy mikveh. And through the great will and yearning one is empowered to endure everything and not to deviate from the truth, G-d forbid — but only to strengthen oneself and overpower with the hope and expectation that Hashem, may He be blessed, will not abandon those who desire truth, and He will surely save them for the sake of His great Name — and through this all obstacles are broken, as stated above. And therefore in truth Rabbi Akiva extolled greatly the praise of the virtue of the purity of Israel through the holy mikveh, as is stated in the Mishnah at the end of Yoma: Rabbi Akiva said: "Fortunate are you, O Israel! Before Whom do you purify yourselves, and Who purifies you? — your Father in heaven, etc." And he says: "the mikveh of Israel is Hashem" — for the virtue of the mikveh immersion is exceedingly great. Fortunate is Israel that merits this, as stated above. And this is what our master, teacher, and Rebbe, of blessed memory, said in the Sefer Aleph-Bays [Sefer HaMidos]: that it is good to remain in the mikveh under the water until one can no longer hold one's breath — and through this judgments [dinim] are nullified. For one must nullify oneself with strong will, with self-sacrifice — in order to merit through the mikveh a new holy spirit, as stated above. And therefore through this the judgments are nullified — which are the obstacles — for the essential root of all obstacles is through judgments. And therefore they are nullified through mikveh immersion — especially when one remains [submerged] as stated above — which is the aspect of strong will with self-sacrifice, through which all obstacles are broken and one merits to bring from potential into actuality, as stated above.

And therefore through the waving of the omer, the opponents and enemies fall — as it is said: "and in battles of waving [tenufah] He fights with them" [Isaiah 30:32]. And similarly during the days of the counting [sefirah], the informers [mosrim] — who are the preventers — are subdued. As is stated in the Sefer Aleph-Bays [Sefer HaMidos]: for through the barley omer and the counting, the obstacles are subdued and broken — and through this the enemies and informers — who are the obstacles — automatically fall, as stated above. And this is what is stated in the holy Zohar: "the barley omer is the test [bediku] of the Woman of Valor" [Aishes Chayil] — who is the Knesses Yisrael [the Congregation of Israel]. For the obstacles are the essential test, trial, and refinement [bedikas v'nisayon v'tzeruf] of every person of Israel — through which each one is tested, tried, and refined to see if he can withstand the trial of breaking the obstacles. And whoever has a stronger heart and inclines more toward the truth is tried and refined with greater and stronger obstacles, as it is said: "Hashem tests the tzadik" [Psalms 11:5] — as the Midrash says: the linen-worker — whatever he knows to be fine linen, he beats it all the more" [Berayshis Rabbah 55:2]. For this is the essential reason for a person's coming into this world — for the sake of free will: to withstand the trial against the obstacles, as stated above. And the essential receiving of the Torah — which is the aspect of Shavuos — depends on this. And therefore before Shavuos, the forty-nine days of the counting are counted, through which every individual is refined like: "silver tried in the crucible of the earth, refined sevenfold" [Psalms 12:7] — "sevenfold" is the aspect of the forty-nine days of the counting, as stated above.

And this is [the meaning of] [Jeremiah 31:3]: "From afar Hashem appeared to me: 'With an eternal love I have loved you; therefore I have drawn you with kindness, etc.'" For all the prophecy that Yirmiyah prophesied there was said concerning the end of this last exile — where he consoles Israel with great and wondrous consolations: that even though they have descended as they have descended, Hashem will nevertheless not abandon them, as is explained there. And the essential consolation is that even though in these latter days Hashem, may He be blessed, will be hidden, concealed, and very, very distant — nevertheless, through the great love, longing, and good will of Israel, they will merit to break all the obstacles that come through the intensity of the concealments, and they will draw the holy vitality — which is the revelation of the knowledge of His divinity — from afar: that is, from a very high place that is very far from us. And this is: "from afar Hashem appeared to me" — "from afar" precisely, as stated above. "With an eternal love I have loved you, etc." — that is: love, longing, and will — through this precisely will we merit to receive the truth, which is the aspect of the revelation of His divinity, may He be blessed. For this is the aspect of pi shnayim mentioned above: that even though a person descends as he descends, G-d forbid — if he is strong in his will and longing for the truth truthfully, he can rise through the very descent to a very high place. And this is the aspect of: a descent for the sake of ascent [yerida l'tzorech aliyah]. For the lovingkindnesses of Hashem have not ceased, etc. And the essential [thing] is through will and longing — through which the true tzadik ascends to an ever higher and more distant place and draws new vitality and a new spirit from there, which is the aspect of pi shnayim drawn from a very lofty and distant place, as stated above.

And this is the aspect of the great uproar and accusations [kataigorya] that are aroused each time against those who draw close to the true tzadik — and especially now. For because the deeds of this generation are not going well, and yet there are nevertheless people of truth who desire and long for the truth truthfully, and Hashem, may He be blessed, desires kindness and wishes to draw them close — even though they are however they are — but it is impossible to draw them close except from a very great distance: in the aspect of: "from afar she brings her bread"; the aspect of: "from afar Hashem appeared to me"; the aspect of: "You perceived my thought from afar," as stated above. And to that [place] it is impossible to ascend except through very strong longing and will. Therefore mighty obstacles are sent against them — to the very limit of the soul — that come through the force of the great uproar of controversy [machloikes] that arises as many rise against each and every one; until it is difficult to break the obstacles. Rather, one must overpower [them] with ever-renewed strong will and longing each time — and through the will one somehow manages to pass through everything and break all obstacles; until through this precisely one merits to draw a new holy spirit from a very, very high and distant place, which is the aspect of pi shnayim mentioned above — through which one merits to draw close to Hashem, may He be blessed, in truth. For the obstacles and controversies spread themselves to such a degree that they cannot be broken except through strong will with actual self-sacrifice [mesiras nefesh mamash]. For certainly self-sacrifice is needed — so that the old vitality is stripped from him and he merits to bring forth through the will new vitality and a new spirit from potential into actuality, which is the aspect of pi shnayim, as stated above. For this is the aspect of: "for Your sake we are killed all the day; we are regarded as sheep for the slaughter, etc." [Psalms 44:23] — as is said throughout that entire psalm [44]: "all the day my disgrace is before me, etc.; from the voice of the one who taunts and blasphemes, from the face of the enemy and avenger. If we had forgotten the name of our G-d... would not G-d search this out? For He knows the secrets of the heart. For Your sake we are killed all the day, etc." — that against the enemies who taunt and blaspheme so greatly, and are not satisfied with this but stand against us at every time to avenge, G-d forbid, for no reason whatsoever — and we have none to rely upon except our Father in heaven. For He knows the secrets of the heart — that we desire only the truth truthfully, and the truth is one and it is impossible to change it forever — and our true strong will is to the very soul, in the aspect of: "for Your sake we are killed all the day, etc." — that is, will with actual self-sacrifice, as stated above. And this is: "for our soul is bowed down to the dust, etc." [Psalms 44:26] — the aspect of: "let my soul be as dust to all," mentioned above. And through this: "arise and help us, etc." [Psalms 44:27]. For Hashem, may He be blessed, will certainly help us and redeem us from them for the sake of the lovingkindness that is drawn through the true longing and will of the worthy ones who desire truth — for chesed is the aspect of love and longing, the aspect of lovingkindness [ahavas chesed], as stated above.