כלאי הכרם א

And this is [the meaning of] staying awake on the night of Shavuos and reciting the beginning and the end of every book [sefer]. For the beginning and the end of every book is the aspect of potential and actuality [koach v'po'al] — for the beginning of the book is the aspect of potential, since all the matters stated in that book are still in a state of potential; and after the book is completed, this is the aspect of having already come forth from potential into actuality. For example: when one begins the beginning of the Torah, "In the beginning G-d created, etc." [Genesis 1:1] — this is the aspect of potential, for in the beginning of creation on the first day, everything was still in potential, as our Sages of blessed memory explained, as brought in Rashi's commentary [to Genesis 1:1]. And afterward everything came forth from potential into actuality, until the entire creation was completed. And afterward the creation continued to come forth from potential into actuality from generation to generation — from Adam to Shet, etc. — until Noach came into the world, for he was the [one who achieved] the sustaining of the creation, as it is said: "this one will comfort us from our work and from the toil of our hands, etc." [Genesis 5:29]. Thus, when one begins with: "In the beginning G-d created, etc." — and concludes with: "and Noach found favor, etc." [Genesis 6:8] — this is the aspect of going from potential into actuality. And similarly with the portion of Noach, which begins with Noach and concludes with the birth of Avraham our father — who was the first to make G-d's divinity known in the world — at which time the entire creation that had come forth from potential into actuality was considered [complete] in the aspect of: "be'hibaram — through Avraham" [Genesis 2:4, read as בְּהִבָּרְאָם being an anagram of בְּאַבְרָהָם], as stated above. And similarly with every portion and every book — for all the narratives, laws, and commandments elucidated in every book and every tractate are all at the beginning of the book in the aspect of potential, and afterward when the book is completed, this is the aspect of having come forth from potential into actuality. For instance, tractate Berachos, which begins: "From when does one recite the Shema, etc." [Mishnah Berachos 1:1] — and at this point all the laws of blessings [brachos] are not yet elucidated and are still in the aspect of potential — and afterward when tractate Berachos is concluded, this is the aspect of bringing from potential into actuality: all the laws of blessings have now been properly elucidated and come forth from potential into actuality. And so with every book. And therefore on Shavuos — when one must receive the Torah, which is the essential time of bringing all of creation from potential into actuality from beginning to end, for everything was contingent until the sixth of Sivan, etc., as stated above — therefore one engages at that time in reciting the beginning and the end of every book, which is the aspect of bringing from potential into actuality, as stated above.

For it is well known and has already been explained above that the essential receiving of the Torah on Shavuos each and every year — even though it was already given at Sinai — is primarily to receive the revelation of the Torah's inner dimension. And the essential [aim] is that we should now merit that the illumination of the face of the holy Torah be drawn upon us in such a manner that we merit to fulfill it — that each person should merit to awaken and arise from his sleep [shnas'to] to open his eyes to his situation [l'fakaych al asakov] and to think about his ultimate purpose, in a manner that he should merit to go from bad to good, and from level to level [mi'darga l'darga], etc. And for this, many obstacles must be broken — and the essential [thing] is the will [ratzon], as stated above. But one would not have had the strength to overpower [them] through will, hope, and expectation toward the true good — since every person sees the extent of his distance from the good, and how long he has yearned toward the good and still has not achieved it — and because of this many become lax even in the good will and yearning. But when a person recalls for himself all the kindness and goodness that we have already merited in this world — for we have already merited to receive the Torah from Berayshis to "before the eyes of all Israel" [Deuteronomy 34:12], and afterward the six holy orders of the Mishnah and all the holy books from the tzadikim who followed them — until in our own generations as well we have merited the revelation of such wondrous Torah novellae [chidushay Torah] from the true tzadikim of truth [tzadikey emes] who came before us and in our days — through this we have the strength to hope and long and wait for salvation with strong will. [We pray] that even into old age and grey hairs He should not forsake us — until we merit through the strong will to break all the obstacles and come to the true ultimate purpose to which the Jewish man [ha'ish ha'Yisra'eli] needs to come in this practical world. And therefore one recites on the night of Shavuos the beginning and the end of every book from the essential foundations of the Torah — which are the Tanach and the six orders of the Mishnah, in which all the Torah in its entirety is contained, as is well known — in order to recall before Hashem, may He be blessed, all the kindness and goodness He has already done with us: that we have already merited that such holy and sweet Torah should have come forth from potential into actuality. And through this we hope and await — even now, with strong will and mighty longing — that we should merit on the morrow, on the holy day of Shavuos, the time of the giving of our Torah, to receive anew all the holy Torah in a manner that we merit to fulfill it from now on, and to ascend from level to level, as stated above.

And this is what Dovid prayed: "Let G-d arise and His enemies be scattered, etc." [Psalms 68:2] — in which he prays for the downfall of the enemies and foes who are the obstacles. And he prays much there about this. And within his prayer he recalls the kindnesses of the Omnipresent, blessed be He, that He granted us the receiving of the Torah — as the entire psalm speaks of this: "You ascended to the heights, You captured the captive, etc." [Psalms 68:19]. And this is what is said there: "Your G-d has commanded your strength — uzecha" [Psalms 68:29] — and: "Show Your strength, O G-d — uzecha — that which You have wrought [pa'alta] for us" [Psalms 68:29]. Pa'alta — precisely — meaning: You have already brought forth from potential into actuality all of creation through the receiving of the Torah in the generation of Moshe. So too now, have mercy on us and grant us holy boldness [azus d'kedushah], that we should merit to overpower all the enemies through holy boldness and strong will — until we merit to break and nullify all the enemies who are the obstacles, as stated above. And this is what he mentioned first: the great merit of Israel and the power of their self-sacrifice at the sea — that they believed in Hashem and in Moshe His servant and leaped into the sea [Sotah 37a] — as it is said there: "there was Binyamin, the youngest, ruling over them; the princes of Yehudah with their multitude" [Psalms 68:28] — and as Rashi explained there: Binyamin descended first into the sea and the princes of Yehudah became zealous after them — and through this they merited kingship [malchus]. And this is: "Your G-d has commanded your strength" — that through the greatness of their strong will with such self-sacrifice they merited to break such obstacles that the sea split before them, and they attained what they attained at that time — until they merited to receive the Torah and were strengthened with such power and might: the aspect of "Hashem will give His nation strength" [Psalms 29:11] — which is the explanation of: "Your G-d has commanded your strength," as understood from Rashi's commentary there. Therefore we pray: that now too, even now, have mercy on us and give us the strength to overpower with strong will — until we merit to break all the enemies who are the obstacles that spread themselves like the very waters of the sea. And this is: "Show Your strength, O G-d, that which You have wrought for us" — as stated above.

And this is [Psalms 44]: "O G-d, with our own ears we have heard, etc. — You wrought deeds [po'al pa'alta] in their days, etc. — Your hand drove out the nations and You planted them, etc." [Psalms 44:2–3] — which is likewise as stated above: since You have already helped us to break such mighty obstacles — those being the nations whom You drove out before them, etc. — until You wrought deeds in their days, etc., and revealed to us such wondrous revelations of Torah, which is the aspect of bringing from potential into actuality, as stated above — therefore we now pray as well: "command salvations for Yaakov" [Psalms 44:5] — that even now He should command His salvation in the merit of Yaakov, who is the aspect of truth [emes], the aspect of: "give truth to Yaakov" [Micah 7:20]. That is: since we are all children of Yaakov who is the aspect of truth — that we are of his seed, which is all seed of truth [zerah emes] — therefore have mercy on us to break all the obstacles and to reveal the truth in the world. For the essential strengthening of the holy will — through which all obstacles are broken — is through truth, as stated above. And this is: "through You we shall gore our foes, etc." [Psalms 44:6] — and so the entire psalm continues, praying for the downfall of the enemies who are the obstacles. For even now our will is very strong toward the truth truthfully — as it is said: "our heart has not turned back, and our steps have not strayed from Your path; yet You crushed us in the place of jackals, etc." [Psalms 44:19–20] — "if we had forgotten the name of our G-d, etc. — does not G-d search this out? For He knows the secrets of the heart. For Your sake we are killed all the day, etc." [Psalms 44:21–23]. This is the aspect of the will with self-sacrifice of the worthy children of Israel who endure what they endure for the sake of truth. And therefore he prays: "Awaken! Why do You sleep, Hashem? Arise, etc.! Rise up to help us and redeem us for the sake of Your kindness" [Psalms 44:24, 27] — that even now He should help us for the sake of His kindness, which is the aspect of lovingkindness [ahavas chesed] — the aspect of longing and holy will that He planted in our heart in His kindness — and through this we should merit that He help and redeem us from all the enemies, etc., as stated above.

And this is what he prayed [Psalms 31:19]: "Let lying lips be struck dumb — those that speak against the tzadik with arrogance and contempt" [Psalms 31:19] — he prayed that the mouths of the opponents who speak falsehoods and lies against the true tzadik with such arrogance and such contempt should be struck dumb, sealed, and stopped. As it is said in the Midrash: "tay'alemna" [be struck dumb] — they will crumble, they will be silenced, etc. And this is: "How great is Your goodness that You have hidden away for those who fear You — You have wrought, etc." [Psalms 31:20]. That is: we cry out to Hashem, may He be blessed, that the mouths of the opponents to the truth should be struck dumb and sealed — from whom come all the obstacles — so that we should merit to draw from the Torah of the true tzadik, which is the aspect of: "how great is Your goodness that You have hidden away for those who fear You." And if the baal davar [the Adversary] should wish to weaken our resolve, G-d forbid, by saying: surely we are not worthy of attaining such hidden and concealed great goodness as this — and it is because of this that he raises up enemies and obstacles against us — to this we spread our palms before Him like a child before his father [and say]: behold, You have already wrought [pa'alta] for those who take shelter in You — against [all] human beings! You have already brought forth from potential into actuality such wondrous Torah revelations as these for those who take shelter in You — those who take shelter in Hashem, may He be blessed, and perpetually await His salvation with strong will. And this is: "against human beings [neged bnay adam]" [Psalms 31:20] — for the revelation of the wonders of the Torah is openly before all human beings, and anyone can taste and see the wonders of its depth and its truth if he truly desires it. And since You have already wrought so much for us — therefore even now we pray: "hide them in the concealment of Your face from the conspiracies of man, etc." [Psalms 31:21] — so that we should be able to merit the great goodness hidden in the Torah, which is the aspect of: "how great is Your goodness, etc." And this is what concludes there: "Be strong and let your heart take courage — all who hope [hamyachalim] to Hashem" [Psalms 31:25] — hamyachalim precisely — which is the aspect of will: that even though many days have passed during which he has not merited to attain the good, nonetheless he hopes and waits and looks expectantly to Hashem, may He be blessed, with strong will — until Hashem looks down and sees from heaven. And this is: "all [kol] who hope" — kol [all] precisely — whoever one may be, even the most inferior of the inferior, must strengthen and fortify oneself to hope and wait for Hashem, may He be blessed, without ever weakening or slackening the good will. And certainly through this we shall accomplish many true and eternal goods — as we have already accomplished much through His kindness, which all human beings can see — the aspect of: "You have wrought for those who take shelter in You against human beings." And as mentioned above.

And therefore one stays awake on the night of Shavuos — for darkness precedes the light in the order of creation on each and every day, as it is said: "and there was evening and there was morning, etc." [Genesis 1:5]. For each and every day is the aspect of creation — the aspect of bringing from potential into actuality in accordance with the creation of that day, as stated above. But before one brings from potential into actuality, there must necessarily be obstacles — which is the aspect of the darkness that precedes the light on every day. For darkness is the aspect of obstacles — the aspect of "and you did not withhold [v'lo chasachta]" [a verse cited and explained by our master, teacher, and Rebbe, of blessed memory, in another place; the root חָשַׁךְ — withholding/darkness — is there connected to the concept of menius (obstruction)] — as our master, teacher, and Rebbe, of blessed memory, said in another place. Thus, night and darkness are the aspect of obstacles. And then one must overpower [them] with intense holy yearning and will — to break the obstacles, as stated above. And therefore in truth, the essential longing and will toward Hashem, may He be blessed, is at night — in the aspect of: "I recall my song [neginasi] in the night; with my heart I meditate and my spirit searches" [Psalms 77:7]. And this is the aspect of: "I remember Your Name in the night, Hashem" [Psalms 119:55]. And this is the aspect of: "on my bed at night I sought the one my soul loves, etc." [Song of Songs 3:1]. And through the intensity of the will that a person has in the darkness of the night, he merits the light of day — which is the aspect of bringing from potential into actuality, as stated above. And this is the aspect of the sleep of the night — for the obstacles overpower progressively more and more. And when the Adversary [baal davar] sees that a person has already broken several obstacles and is very close to holiness, he spreads himself and stretches himself against him with such great and powerful obstacles that it seems to the person that he has no power to break them. And the essential counsel for this is the very strong will — that despite all this he should strengthen himself with strong will forever, as stated above. But most of the time the Adversary overpowers and stretches himself against him to such a degree that one is brought to the aspect of sleep — which is the aspect of complete nullification [bitul gamur] at the time of the darkness of the night that is the aspect of the very great spreading of the obstacles. But G-d forbid that one should sink into sleep! — rather one must awaken from one's sleep: that one should overpower with strong will and yearning to such a degree — the aspect of complete self-nullification — until one merits in the process to awaken from one's sleep and strengthen one's hand in G-d, never to despair of the good hope. And this is [Psalms 3]: "Hashem, how many are my tormentors! Many rise up against me" — these are the obstacles and enemies — "many say of my soul: there is no salvation for him, etc." [Psalms 3:2–3] — who say, G-d forbid, that there is no longer any hope for salvation. But I know and believe: "for You, Hashem, are a shield for me, etc." [Psalms 3:4]. And therefore still: "I called out to Hashem with my voice and He answered me, etc." [Psalms 3:5]. And through this: "I lay down and slept and I awoke, etc." [Psalms 3:6] — for the obstacles and enemies spread themselves against me to such a degree that "I lay down and slept" — I was brought to the aspect of sleep, which is the aspect of nullification. And through the hope [of]: "for You, Hashem, are a shield for me" — through this I awoke — "for Hashem supports me; I shall not fear the tens of thousands of people, etc." [Psalms 3:7] — for Hashem will surely save me, as His mercy has helped me until now. As stated above. And therefore: after we have counted the days of the counting of the Omer — through which we sweetened the aspect of the barley omer [omer s'orim] which is the aspect of the absence of knowledge [he'der hada'as], from which come all the obstacles as stated above — and we merited to amplify the holy will [l'hagbir ha'ratzon d'kedushah]. And this is the aspect of the great amplification of the holy will of all worthy Israel at the time of the counting, as one can tangibly feel the magnitude of the arousal with wondrous longing at the time when Israel fulfills the commandment of counting the Omer [sefiras ha'omer]. For the essential purpose of the commandment of counting the Omer is to amplify the holy will — to sweeten the judgments [dinim] through this, and to nullify and break all the obstacles, as stated above. And therefore one stays awake on the night of Shavuos the entire night — banishing sleep from one's eyes and engaging in Torah. For we have already nullified the aspect of the darkness of the night — from which comes the sleep that descends through the excessive overpowering of the obstacles — since we have already merited to nullify the obstacles through the force of the will that we merited to amplify over the obstacles through the commandment of the counting, as stated above. And therefore one has no need now for sleep — rather, to engage in Torah: to begin every book and complete it — in order to bring from potential into actuality, as stated above.

And this is the aspect of the commandment of bris milah [circumcision] — and at every bris Eliyahu is present, for "Eliyahu is the angel of the bris" [from the liturgy of the bris milah ceremony]. For Eliyahu draws the holy path explained above — which is the aspect of: "and let there be, I pray, a double portion [pi shnayim] of your spirit upon me" [II Kings 2:9] — for this verse was spoken in the context of Eliyahu and Elisha, before Eliyahu ascended and passed away to the heavens. For Eliyahu is Pinchas ben Elazar ben Aharon the Kohen — and the entire service of the Kohen is to sweeten the wrath and to draw the aspect of the spirit of Mashiach from potential into actuality, which is the essential aspect of pi shnayim, as stated above. And therefore the essential redemption that will come through our righteous Mashiach is contingent upon Eliyahu — who will come and proclaim the redemption. And every time we pray for the coming of our Mashiach, we first pray for the coming of Eliyahu. For the essential coming of Mashiach will be through the aspect of the revelation of Eliyahu who draws the aspect of pi shnayim mentioned above — which is the aspect of the revelation of Mashiach. For when he completes the bringing forth from potential into actuality of the aspect of pi shnayim mentioned above in wholeness — then our righteous Mashiach will come speedily in our days. For the essential aspect of pi shnayim mentioned above is drawn from the spirit of Mashiach, as stated above. And therefore Eliyahu is appointed over the commandment of milah — as our Sages of blessed memory stated [see Pirkay d'Rebbi Eliezer ch. 29]. For the commandment of milah and priah [priah is the second stage of circumcision, drawing back the thin inner membrane to fully expose the crown] — to cut and to nullify the foreskin [klipas ha'arlah] and the priah from the holy bris — this is the aspect of the breaking and nullification of all the obstacles and concealments that cover over the truth. These are the aspect of the foreskin that covers over the bris [arlah d'chafya al bris]. And one must cut and break and nullify all the obstacles with great exertions and self-sacrifice, with the shedding of blood, and to endure great pain and anguish — like the infant literally at the hour when he is circumcised and the foreskin is cut and the skin of the priah is torn — for these [the foreskin and priah] are the aspect of the totality of all the world's obstacles that are drawn from the foreskin and the priah. For the essential [nature of] obstacles is that they prevent one from drawing close to the true tzadik — through whom is the essential rectification of the bris [tikun ha'bris]. For this is the essential [substance] of all the entire Torah in its entirety — which it is impossible to rectify except through the true tzadik who guards the bris with the ultimate perfection beyond which there is no greater perfection. And one who overpowers to break the obstacles with self-sacrifice in this manner merits to draw close to him and to see the truth — which is the aspect of the rectification of the bris, the aspect of: "all of it is seed of truth [zerah emes]" [Jeremiah 2:21]. And then one merits the aspect of pi shnayim — through which is the essential rectification — and all this is drawn through Eliyahu, as stated above. And therefore Eliyahu is the angel of the bris, as stated above. And therefore it is impossible to receive the Torah except through milah and immersion [tevilah] — and similarly a convert is not accepted into the holiness of Israel except through milah and immersion. For the essential receiving of the Torah — which is the aspect of pi shnayim mentioned above — is impossible except through the breaking of obstacles with self-sacrifice, through which one merits to bring from potential into actuality: the aspect of pi shnayim mentioned above, which is the aspect of receiving the Torah. And all of this is the aspect of milah and immersion.

For it has already been explained above that the aspect of the rectification of the bris is the aspect of Yosef — who was the firstborn, which is the aspect of pi shnayim, as stated above. For the essential rectification of the world is through the births of the generations — through which the revelation of G-d's divinity is drawn from generation to generation [mi'dor l'dor]: the aspect of: "generation to generation will praise Your deeds, etc." [Psalms 145:4]; the aspect of: "the living, the living — he will praise You, etc.; a father to children will make known Your truth" [Isaiah 38:19] — for all of this is the aspect of pi shnayim: drawing divine vitality, which is the knowledge of His truth — which is the essential vitality — from the spirit above to the spirit below [may'ruach dil'ayla l'ruach dil'tata]: from Rebbe to student, and from father to son. And therefore Elisha called Eliyahu "my father" — as it is said: "my father, my father, the chariot of Israel, etc." [II Kings 2:12]. For it is all one [same principle], as stated above. And all of this is merited through the rectification of the bris, from which comes holy birth — through which is the essential drawing of the aspect of pi shnayim mentioned above. Which is the aspect of Noach Noach — the aspect of Noach above, Noach below, etc. — as stated above. For Noach is the righteous man [ish tzadik] who is the one who guards the bris [man d'natir bris] — for Noach was born already circumcised [mahul]. And therefore immediately when the infant is born, on the eighth day one must cut the foreskin and tear the skin of the priah — to reveal the crown [atara] — in order to nullify and break the husks [klippos] from which come all the obstacles that cover over the holy bris. From there comes the essential drawing of the aspect of pi shnayim, as stated above — the essential aspect of bringing from potential into actuality. For through this all generations come forth from potential into actuality — through which is the essential revelation of His divinity, may He be blessed. And therefore two kinds of husks cover over the bris — the foreskin [arlah] and the priah — corresponding to the aspect of pi shnayim mentioned above, for "G-d made one corresponding to the other" [Ecclesiastes 7:14]. And this is the aspect of chituch [cutting] — the aspect of חת"ך [the Hebrew letters ches-tav-chaf] mentioned in the Torah-teaching above [Likutay Moharan I:66]: those being the final letters of פּוֹתֵחַ אֶת יָדֶיךָ יוּדֶיךָ [pose'ach es yadecha, yudecha] — see there — which has the numerical value [gematria] of two times ruach [spirit], as is explained there — see there. For through nullifying the foreskin one merits the rectification of the bris, through which one merits the aspect of pi shnayim — which is the aspect of two times ruach, the aspect of the spirit above and the spirit below [ruach dil'ayla v'ruach dil'tata], as mentioned above. And this is [Isaiah 59:20]: "a redeemer will come to Zion, and to those who turn from transgression in Yaakov, etc." — and it is brought in the [Lurianic] kavanos [mystical intentions] that this verse alludes to the fact that the essential redemption of Mashiach is through the rectification of the bris, etc. — as is explained there, see there. And this is: "And as for Me, this is My covenant with them, said Hashem: My spirit that is upon you, and My words that I have placed in your mouth, shall not depart from your mouth, nor from the mouth of your children, nor from the mouth of your children's children — said Hashem — from now and forever" [Isaiah 59:21]. That Hashem, may He be blessed, promised the prophet that the Torah will not be forgotten from Israel — for the life-spirit mentioned above will be drawn from generation to generation forever. Which is the aspect of the drawing of pi shnayim mentioned above — upon which the redemption depends, as stated above.

And this is the aspect of what is read on Yom Kippur: "After the death of the two sons of Aharon, etc." [Leviticus 16:1] — wherein the entire service of Yom Kippur is detailed — when the Kohen Gadol enters into the innermost sanctuary [lifnai v'lifnim] to atone for the sins of the children of Israel. For the essential teshuvah [repentance] and atonement of sins of Yom Kippur is through the merit of the two sons of Aharon who died — as our Sages of blessed memory stated: all who weep over the death of the sons of Aharon have their sins forgiven [Vayikra Rabbah 20:8]. For it is brought in the writings of the Arizal in several discourses that the pi shnayim that Eliyahu drew to Elisha when [Elisha] requested: "let there be, I pray, a double portion of your spirit upon me" [II Kings 2:9] — these are the secret of the souls of the two sons of Aharon, Nadav and Avihu, that were transmitted [nisabru] into Pinchas, who is Eliyahu — at the time when he was zealous over the act of Zimri, etc. — as all of this is explained there, see there; and especially in the book Tzemach Tzadik in the great discourse on Eliyahu and Elisha — see there. And therefore on Yom Kippur — when one must do teshuvah and atone for sins, all of which is through the aspect of pi shnayim mentioned above, as stated above — therefore one recalls at that time the death of the two sons of Aharon. For through them is the essential drawing of the aspect of pi shnayim mentioned above — the aspect of: "let there be, I pray, a double portion of your spirit upon me" — as stated above. For the essential rectification of sins is through returning and bringing all the rectifications of creation from potential into actuality anew — through the great power of the complete tzadikim who return and draw new holy vitality to all of creation from the spirit above to the spirit below [may'ruach dil'ayla l'ruach dil'tata] — from which comes the drawing of the aspect of pi shnayim mentioned above. And all of this is accomplished during the Ten Days of Repentance [aseres yemay teshuvah] — beginning on Rosh Hashana and being completed on Yom Kippur. And therefore one must travel to the true tzadikim for Rosh Hashana — for on Rosh Hashana the world was created — that is, the first man was created then, who is the essential [purpose of] the world, for everything was created for him. And then the creation was completed and came forth from potential into actuality through Hashem, may He be blessed, Himself. But [Adam and his descendants] still needed to return and rectify all of creation through their complete service — for the sake of which everything was created — so that through this they would return and bring all the rectification of creation from potential into actuality anew, as explained above. But the first man [Adam HaRishon] failed immediately, and Hashem, may He be blessed, had mercy on His world and opened for him an opening of teshuvah, and forgave his sin, and established this day forever for the generations to be Rosh Hashana — as our Sages of blessed memory stated in the Midrash [Vayikra Rabbah 29:1]. And therefore on Rosh Hashana every person of Israel must return in teshuvah and rectify his deeds — so that through this he would return and bring all the rectification of creation from potential into actuality, as stated above. And this is impossible except through the power of the tzadikim — therefore one travels to the tzadikim on Rosh Hashana. And this is why one goes to the graves of the tzadikim on the eve of Rosh Hashana — for the essential rectification is through the tzadikim who dwell in the dust [shokchnay afar], who are greater in their death than in their lifetime — through whom is the essential drawing of the aspect of pi shnayim, as stated above. And this rectification — the aspect of bringing from potential into actuality — the entire creation's essential [time] is on Rosh Hashana, for on that day man was created, who is the totality of the world. And as we say: "this day is the beginning of Your works" [from the Rosh Hashana liturgy], as stated above. But the completion of the rectification is on Yom Kippur — and therefore there are Ten Days of Repentance corresponding to the Ten Utterances [asarah ma'amoros] by which the world was created, which correspond to the Ten Commandments [aseres hadibros] which are the totality of the Torah — for whose sake everything was created. And all of this corresponds to the aspect of the letter יוּ"ד mentioned above — the aspect of: "You open Your hand — yadecha, Your Yuds" — from which one brings forth from potential into actuality from the upper Yud to the lower Yud [mi'yud dil'ayla l'yud dil'tata]. And therefore there are Ten Days of Repentance, as stated above. And the completion is on Yom Kippur — which is the conclusion of the Ten Days of Repentance — when one completes the bringing from potential into actuality of the rectification of creation through the teshuvah and atonement of sins that one merits through the Kohen Gadol, as stated above. And therefore one engages at that time in annulling vows [hatoras nedarim] and opens Kol Nidray at the beginning of Yom Kippur. For the essential rectification of teshuvah is in the aspect of the annulment of vows [hatares nedarim] — which is through an opening of regret [pesach charatah]. Through this one draws the aspect of the pesach [opening] mentioned in the Torah-teaching above — which is the aspect of: "You open Your hands" [Psalms 145:16], as is explained there. For the essential [aim] is to make an opening in the supernal light that is sealed and hidden from us — hidden by reason of its great height. And the tzadikim through their great power open an opening there — through which they draw for us holy vitality from there: from the upper Yud to the lower Yud, as stated above. And it is for this that we pray at the beginning of Rosh Hashana: "Lift up your heads, O gates, and be lifted up, O eternal portals" [Psalms 24:7] — that He should open for us in His mercy openings and gates. And through this: "the King of Glory will come" [Psalms 24:7] — that His divinity will be revealed to the eye of all. And this is the aspect of Yom Kippur — when all the supernal portals open for the true tzadikim — until there is permission for the Kohen Gadol, who is the aspect of the true tzadik, to enter into the innermost sanctuary, to draw new spirit from there. Through which is the essential atonement of sins, as stated above. And this is the aspect of Tefilas Ne'ilah [the closing prayer of Yom Kippur] — when one cries out and prays for the opening of the gate, as one says: "open for us the gate, etc." [Pischu lanu sha'ar] — for the essential rectification is through the aspect of the opening [pesach] mentioned above, which is merited through an opening of regret, which is the essential teshuvah — which is the aspect of the annulment of vows, as stated above. And this is the aspect of the holy immersions of the Kohen Gadol on Yom Kippur — for he required immersion each time he went from outside to inside and from inside to outside [Mishnah Yoma 3:3]. For through all of this he was engaged in bringing from potential into actuality — by first engaging in the service of the sacrifices [korbanos] outside, as in the rest of the year, all of whose service was to atone for the children of Israel, through which he rectified all of creation — which is the aspect of bringing from potential into actuality, as stated above. And afterward he entered to the place where he entered into the innermost sanctuary — from which came the essential atonement of Yom Kippur. For the essential rectification is through the tzadik — in the aspect of the Kohen Gadol — ascending to a very high, lofty, and exceedingly exalted place that is the aspect of lifnai v'lifnim [the innermost sanctuary]. And from there he drew supremely holy, lofty vitality from the spirit above to the spirit below — which is the essential aspect of the drawing of pi shnayim — through which is the essential rectification, as stated above. And therefore he required immersion each time — for all of this is the aspect of immersion in the waters of the mikveh wherein the spirit of G-d — the aspect of the spirit of Mashiach — hovers, etc., as stated above.

And this is what the Kohen Gadol prayed in the Holy of Holies: that no woman should miscarry her fruit, and that Your people Israel should not need one another, and that the rule should not depart from the house of Yehudah [the third clause is in Aramaic in the original: "v'la ya'adai shultan mid'bays Yehudah" — as preserved in Yoma 53b]. At first glance this is wondrous — why specifically did he pray for these things?! And what connection and relevance is there between them? But according to the above, everything is well understood. For the essential [content of] his prayer was that we should merit to complete the rectification — to bring from potential into actuality. And this is: "that no woman should miscarry" — for the essential totality of creation is man, for whose sake everything was created. And therefore the more children of Israel multiply from generation to generation, through this is the aspect of the rectification of creation — the aspect of bringing from potential into actuality. And therefore the essential [matter] is the rectification of the bris, from which comes birth — through which one is called a tzadik, as stated above. And therefore he prayed that no woman should miscarry, etc. — rather that children of Israel should be born as enduring children [bnay kayama] who will engage in Torah and serve Hashem, may He be blessed — through which is the essential aspect of bringing from potential into actuality, as stated above. And this is: "that Your people Israel should not need one another, etc." — that is: that there should be no one who needs to depend on others [lehayos nitzrach labriyos]. For through this the truth is blemished — in the aspect of: once a person becomes dependent on others, his face changes [meshaneh panov] [Berachos 6b] — meaning: his face, which is the truth, takes on many hues. And as is explained there well in the Torah-teaching mentioned above [Likutay Moharan I:66] — through this one cannot bring from potential into actuality, as is explained there — see there. And this is: "that the rule should not depart from the house of Yehudah" — that is, the aspect of the kingship of Mashiach who comes from Yehudah — for the essential [source of] all this rectification is through the spirit of Mashiach, as stated above.

And therefore Nadav and Avihu sinned because they did not marry [d'lo insivun] — as is stated in the holy Zohar [III:57a] — for through this they blemished the aspect of bringing from potential into actuality, by not producing children, as stated above. And the rectification was through their death in holiness — through being transmitted [b'ibbur] into Pinchas, who is Eliyahu, at the time when he was zealous over the blemish of the bris — through which is the essential drawing of the aspect of pi shnayim, as stated above: the aspect of bringing from potential into actuality. Thus, what they blemished was rectified, as stated above. And therefore the Torah connected the entire service of Yom Kippur to their death — for the essential service of Yom Kippur, which is to atone for the children of Israel through the drawing of the aspect of pi shnayim from a very high place, is through the death of the two sons of Aharon, as stated above.

And see in the Torah-teaching mentioned above [Likutay Moharan I:66] where it is explained that through the lack of livelihood [meni'as haparnasah] one cannot bring from potential into actuality. And this is: "all the toil of man is for his mouth [l'fiv]" [Ecclesiastes 6:7] — that the essential toil of man — which is the obstacles that prevent him from his service [avodah] and from drawing close to people of truth — all of it is for his mouth: that is, for livelihood [parnasah], as stated above. For: "man is born to toil" [Job 5:7] — and our Sages of blessed memory said: "toil" — I do not know what it is; whether the toil of livelihood or the toil of Torah, etc. — say: this is the toil of Torah" [Sanhedrin 99b]. For in proportion to how much one breaks and nullifies from oneself the toil of livelihood — which is the obstacles that come through livelihood [parnasah] — and strengthens one's heart with strong trust [bitachon] in Hashem, may He be blessed, that Hashem will not forsake us and the preventers cannot deprive one of one's livelihood — as our Sages of blessed memory said: no man touches what is designated for his fellow; "by your name they will call you, etc." [Yoma 38a, based on Deuteronomy 28:10] — in that proportion one merits the toil of Torah. For it is impossible to merit Torah except through the breaking of the obstacles of the preventers — whose essential [locus] is in the matter of livelihood, as stated above. [This section ends with the notation "shayach l'ayl" — this belongs to what precedes," which is Rebbe Noson's own editorial notation indicating this passage belongs with and amplifies the discussion immediately above.]

And this is [Numbers 25:11]: "Pinchas son of Elazar, etc. — turned back My wrath, etc." For Pinchas — who is Eliyahu — merited to nullify and sweeten the wrath, through which the spirit of Mashiach is drawn — from which one brings from potential into actuality — which is the aspect of pi shnayim. As has been mentioned above.