פדיון פטר חמור ב

Therefore they concluded: "Perhaps even if he becomes haughty? The verse teaches" etc. — for even if one studies Torah but becomes haughty, certainly the Torah will not be sustained in him and he will not merit teshuvah. For the essential teshuvah — which is the fulfillment of the Torah — is through humility: making oneself like a wilderness, as is brought at the end [of the Torah] on the teaching of Rabbah bar bar Chanah: "Once we were traveling in the wilderness" etc., see there. And this is: "The verse teaches: 'With equity you shall judge the sons of Adam'" — for one must judge everyone favorably and be silent before those who disgrace him, as is written there at the end on the teaching of our Sages: "Judge every person favorably." For the essential teshuvah rectification is through feeling one's lowliness in truth, and nevertheless strengthening oneself through the power of the true Tzadik, the aspect of Shabbos — through which one will merit to walk in the ways of teshuvah until one is shown mercy from Heaven and returns to Hashem and He will have mercy on him, amen, may it be His will. 65

The essential holiness of Shabbos is simchah [joy]. One must be very careful to be joyful and of good heart on Shabbos, as is written (Likutay Tinyana, siman 17) and as explained in the words of our Sages extensively. This is the essential rectification of the ways of teshuvah that are rectified through Shabbos holiness. For the essential teshuvah is to return one's soul to its root — in the aspect of "Zarka d'izdrikas la'asar d'isnat'lis misaman" (as written in siman 35, Likutay Part 1) — and the root of the souls of Yisrael is the aspect of simchah. For their root is in the thought of the Holy One Blessed Be He — "Yisrael arose in thought first" — where is the source of joy, as it is written (divrai HaYamim I 16): "Strength and gladness are in His place" — for "there is no sadness before the Makom" (Chagigah 5). And the essential damage of all transgressions is the aspect of sadness, from which all sins are drawn — their essence being the damage to the Bris, which is drawn from the kelipah called Lilis, named for the wailing [yelalah] and sadness, as is known. Therefore "one transgression draws another transgression" — for transgression is drawn from the contamination of the Nachash, the aspect of "in sadness you shall eat of it" — the opposite of the holiness of joy, which is to rejoice in Hashem: "I shall rejoice in Hashem", "Rejoice in Hashem and exult, you righteous". When one transgresses, chas v'shalom, sadness is drawn upon him — "I shall worry because of my sin" — the aspect of yagon and anachah which are the aspect of Sam and his female, as written in the kavanos. Through the intensification of sadness, further transgression is drawn — hence "one transgression draws another." And there would be no way to return at all. Therefore the essential teshuvah is through the great Tzadikim, who are able to arouse the good points in Yisrael. Even in the worst, those full of transgressions — the great Tzadikim search and find good points in them, for "even the sinners of Yisrael are full of mitzvos like a pomegranate" (as written in the Torah "V'od me'at v'ein rasha" siman 282 etc. and in many other places) — until they instill in them that they too should gladden their souls. Through this they take them out of transgressions and damages and bring them back in teshuvah. 66

This is the aspect of the holiness of Shabbos that they make known to them, as mentioned above. For Shabbos is the aspect of joy and gladness — on Shabbos all the dinim are nullified, as the Zohar says (Terumah 135b): "And all the rulers of wrath and masters of judgment — all flee and depart from her." And Hashem looks then only at the good in Yisrael. Therefore whoever draws upon himself the holiness of the joy of Shabbos — which is drawn upon him through the power of the true Tzadikim — can merit walking in the ways of teshuvah: the expertise of ayeil and nafik, "If I ascend heaven, there You are, and if I make my bed in She'ol, behold You." For although the ba'al teshuvah must cry out and weep greatly before Hashem and break his heart greatly — "a broken and crushed heart, G-d, You will not despise" (Tehillim 51) — nevertheless, one must be expert in this halachah, not to become more distant, chas v'shalom, through the very act of teshuvah. For in all the ways of holiness there is the aspect of "the righteous shall walk in them" and its opposite: "transgressors shall stumble in them" — "If he merits, it becomes an elixir of life; if not…" The ba'al teshuvah must bear humiliations and the spilling of blood in many aspects, as explained in the aforementioned Torah — that the essential teshuvah is when one hears one's disgrace and is still and silent. Included in this is also that one must bear humiliation from oneself — "disgrace has broken my heart" (Tehillim 69) — one must be ashamed of oneself from one's sins until the blood is spilled within him, as our Sages said (brachos 12b): "Whoever commits a transgression and is ashamed of it — all his sins are forgiven." Nevertheless, one must be very expert in this halachah — not to come through this to sadness and marah shechorah of the Sitra Achra. As Admo"r z"l warned about this, saying that "a broken heart is a different matter from sadness." One must be careful that sadness does not attach itself to the broken heart. Therefore he warned to exert oneself to be joyful all day, through all his holy counsels — and only at a designated time should one have a broken heart, to pour out one's conversation before Him like a child before his father etc. All this is included in the aspect of the expertise in halachah mentioned above. Therefore in truth, the essential ways of teshuvah can only be received from the great Tzadikim, who teach us the ways of teshuvah — the expertise in halachah — primarily through Shabbos holiness, the source of joy, when Hashem looks only at the good etc. 67

All this is needed especially on Rosh HaShanah, the beginning of the year, the first day of the Ten Days of Teshuvah. Then one must draw the ways of teshuvah mentioned above. Therefore Hashem in His mercy preceded for us the holy month of Elul, whose secret kavanos are "Who makes a way in the sea" — for in it they engage in rectifying the ways of teshuvah, so that on Rosh HaShanah we merit walking in these holy ways of teshuvah. Therefore in truth one must travel to true Tzadikim for Rosh HaShanah — for they are able to draw these ways of teshuvah, and primarily to sweeten the severity of the din of Rosh HaShanah and to draw simchah upon oneself then — as Admo"r z"l warned that on Rosh HaShanah one must be in simchah. As it is written in Nechemyah regarding Rosh HaShanah (Nechemyah 8): "Eat rich foods and drink sweet drinks, and do not be sad — for the joy of Hashem is your strength" etc. 68

This is the aspect of the Shofar, which is to arouse kindnesses and sweeten dinim, as is known — to arouse Hashem's mercy that He look only at all the good points in Yisrael and not look at our evil at all, until His immense mercy enters our hearts, until joy is drawn upon us, through which the essential teshuvah rectification comes. This is: "Fortunate is the people who know the teru'ah… in Your Name they shall rejoice all day, and in Your righteousness they shall be exalted" (Tehillim 89). For the sound of the Shofar is the aspect of the ten kinds of melody, which are the essential joy. Therefore the ten Halleluyahs — the ten kinds of melody — conclude with "Praise Him with crashing teru'ah" etc. Therefore on Shabbos when Rosh HaShanah falls, we do not blow the Shofar — for the essential joy, which is the rectification mentioned above, is drawn through Shabbos. When Rosh HaShanah falls on Shabbos, there is no need to blow the Shofar to arouse the joy that is the essential teshuvah, for the entirety of joy is drawn from Shabbos, which is a day of joy and gladness in all the worlds, as written in the Zohar HaKadosh. 69

This is what our Sages said (Rosh HaShanah 29b): "When Yom Tov of Rosh HaShanah falls on Shabbos — in the Mikdash they would blow, but not in the medinah. After the Beis HaMikdash was destroyed, Rabban Yochanan ben Zakai instituted that they blow wherever there is a Beis Din." For in the Mikdash — the upper point — or wherever there is a Beis Din such as in Yavneh — meaning wherever there are true Tzadikim, the aspect of Moshe, the upper point — there they must blow on Rosh HaShanah even on Shabbos. For the great Tzadikim merit "a day that is entirely Shabbos, entirely teshuvah" — they constantly do teshuvah upon teshuvah, always returning in teshuvah upon their previous perception etc. Therefore they can blow even on Shabbos, for they are expert in the halachah well — even when they blow on Shabbos, they will not come to any damage through it. But now, when we have no Beis HaMikdash and no proper Beis Din established as in their days — for we do not know where the true Tzadikim are who are so great and so expert in this halachah of teshuvah — therefore it is forbidden to blow on Shabbos, lest one carry it four amos in the public domain, lest one leave the ways of the expertise mentioned above. 70

For in truth, the Shofar contains many aspects — it arouses and breaks the heart greatly: "Can a Shofar be sounded in a city and the people not tremble?" (Amos 3) — the aspect of the broken heart that the ba'al teshuvah must have. But after the broken heart must come simchah, as is written in his [Rabeinu's] words, and this too is the aspect of the Shofar. On Shabbos only joy is needed — it is forbidden to arouse any broken heart at all. Therefore it is forbidden to blow on Shabbos. This is the aspect of "lest he carry it four amos in the public domain" — the place of the Sitra Achra, where sadness holds sway — for there are all the melachos and commerce and the anxieties of parnasah, the aspect of sadness: "in sadness you shall eat." But in the Mikdash and wherever there is a great Beis Din — the aspect of those expert in the halachah — they know how to blow even on Rosh HaShanah on Shabbos. For they know how to be very careful not to arouse any broken heart on Shabbos through the Shofar, and not to leave the boundary of Shabbos holiness. Rather, through their blowing they merit teshuvah upon teshuvah — which is also needed on Shabbos — therefore they would blow even on Shabbos. 71

This is the aspect of Malchuyos, Zichronos, and Shofaros — all of which are to arouse the kindnesses of Hashem and His wonders, that He will certainly complete everything according to His will. He will cause the kindnesses to overcome the dinim, arouse the good in Yisrael, and they will all return to Him — when His malchus will be revealed to the eyes of all. This is the aspect of Malchuyos — the verses from Tanach of the revelation of His malchus forever and ever. And they immediately mention: "He has not beheld iniquity in Yaakov, nor has He seen perversity in Yisrael" (Bamidbar 23) — meaning, as above, that the Holy One Blessed Be He does not look upon the iniquity and blemishes of Yisrael, as Rashi explains there. And all the verses of Zichronos speak of how Hashem will remember His covenant forever and relent according to His abundant kindness. Therefore they begin with: "And G-d remembered Noach" (Beraishis 8) — to show that even in the generation of the Flood, in the intensity of the dinim, He did not abandon His kindness but desired the world's continuance. How much more so now, when there have already been such great and awesome Tzadikim — the forefathers, Moshe Rabeinu, the seven shepherds, tanna'im, Amora'im, and Nevi'im — and in every generation great Tzadikim are found, and in every Jew are found many good points. Surely Hashem will remember His kindnesses in the merit of our forefathers — as the verses recited there state: "And I will remember My covenant with Yaakov" etc., and "Is Ephraim My precious son?… I will surely have mercy on him" etc., and "I remember for you the kindness of your youth" etc. 72

And likewise the verses of Shofaros — all to arouse the merit of Matan Torah etc. And they also speak of the ingathering of the exiles of Yisrael — which comes about through looking and finding merit in everyone. They also speak there of the ten Halleluyahs, the ten kinds of melody, made through the Tzadikim' extraction of good, as is written elsewhere. And they conclude: "And on the day of your joy and on your festivals… and you shall sound" etc. — for the essential thing is to arouse the good in Yisrael until they merit joy, which is the essential aspect of the ways of teshuvah — the holiness of Shabbos, the root of teshuvah, as mentioned above. 73

And this is: "He has not beheld iniquity in Yaakov" — the aspect of the lower point, "and if I make my bed in She'ol, behold You" — as Rashi explains: the Holy One Blessed Be He does not look upon the sins and transgressions they commit etc. This is the aspect of "and if I make my bed in She'ol, behold You" — one must believe that even when a person falls, chas v'shalom, to wherever he falls, Hashem is still with him, His mercy is still upon him, waiting for him to return. Through receiving this expertise from the true Tzadik, one merits always returning to Hashem from wherever one is — the aspect of baki b'nafik. "Hashem his G-d is with him" — the upper point. "And the teru'ah of a king is in him" — the Vav within the Aleph, the aspect of the mitzvah of appointing a king, as is written there. 74

It has been explained above that the essential rectification of teshuvah is to merit that Moshe illuminate Yehoshua — the unity of sun and moon — primarily through the joy of Shabbos drawn upon oneself. For the essential rectification of the blemish of the moon — the aspect of Yehoshua — is through the nullification of sadness. The blemish of the moon is "me'oros" [luminaries] spelled deficiently — and the Zohar HaKadosh explains, brought in his [Rabeinu's] words: "Me'oros deficient — this is Lilis" — from which comes all the wailing and sadness, from which comes all damage to the Bris, which is the essential yetzer hara. Therefore at the time of Kiddush Levanah they mention the great joy of the luminaries: "Joyous and glad to do the will of their Creator" etc. And Yisrael customarily recite Birkas HaLevanah with great joy — as the Shulchan Aruch says, it is customary to make dances and circles at the time of Kiddush Levanah. This is the aspect of filling the blemish of the moon, which is through joy. And this is why they warned Yehoshua so many times: "Be strong and courageous" — at the end of the Torah regarding Moshe's passing and at the beginning of the Book of Yehoshua — for the essential hischazkus [strengthening] is through joy: "For the joy of Hashem is your strength" (Nechemyah 8). Through this comes the essential unity and illumination from Moshe to Yehoshua, which is the essential rectification of the ways of teshuvah. 75

This is the aspect of Lechem Mishneh [the double bread] of Shabbos — the aspect of Mishneh Torah, the aspect of "double unto tushiyah" (Iyov 11). All this is the aspect of teshuvah upon teshuvah. For the essential teshuvah upon teshuvah is merited by the true Tzadik who has already merited doing teshuvah in the ultimate completeness and purity, without any ulterior motive — a completeness beyond which there is none. Nevertheless, he does teshuvah again — teshuvah upon his teshuvah — upon his earlier perception etc., as is written there. This is the aspect of "a day that is entirely Shabbos, entirely teshuvah" — which they will merit in the World to Come. The great Tzadikim merit this in this world. In the World to Come: "no eye has seen" etc. Only this is truly teshuvah upon teshuvah in completeness — the holiness of Shabbos, which is entirely teshuvah. For the rest of people, even if they exert themselves properly and do teshuvah upon their first teshuvah — that is, upon their sins — because it was not pure and without ulterior motive, and so again afterward — all this is not called teshuvah upon teshuvah in truth, but only by borrowed name. For as long as a person has not purified himself to the ultimate degree — until no ulterior motive or foreign thought arises in his mind — he is still not a complete ba'al teshuvah, since there remains some trace of contamination. Therefore all those teshuvos done each time because the previous teshuvah was not pure enough — all are called "teshuvah one." Only when through his many teshuvos he arrives at complete teshuvah in the ultimate purity — that is called the first teshuvah. And afterward, when he does teshuvah upon his earlier perception — that is the essential teshuvah upon teshuvah. And certainly even this great Tzadik, the aspect of Moshe who merits this, still has free choice in this — for in this world even the greatest Tzadik like Moshe Rabeinu has free choice. The essential free choice of the Tzadik who is the aspect of Moshe is in the aspect of "Moshe added one day of his own understanding" (Shabbos 87), as is written elsewhere (siman 190). 76

This was the aspect of Adam HaRishon's free choice before the sin — he was utterly pure and the yetzer hara had not yet been placed within him, as our Sages said and as brought in Rashi's commentary (Beraishis 2:25). If so, from where did he have free choice that he sinned with the Tree of Knowledge? Rather, all his choice was in this aspect — "Moshe added one day of his own understanding." He was completely pure, and Hashem warned him not to eat from the Tree of Knowledge of Good and Evil — not to eat from where evil has a hold. Hashem wanted him never to enter the physical yetzer hara at all — only to retain the free choice of the great Tzadikim, the aspect of Moshe: to constantly advance from level to level, doing teshuvah upon one's previous perception. This is the holiness of Shabbos — a day holy and awesome, with no hold of evil, no birur. The entire avodah of Shabbos is to ascend from perception to perception — teshuvah upon teshuvah in truth — the avodah of the great Tzadikim. Therefore the stumbling of Adam HaRishon's sin came through adding to the command, as our Sages said (Midrash Shochar Tov 1) — and through this they stumbled completely. It is certainly forbidden to add to Hashem's words: "You shall not add to it" (Devarim 13). Yet we find that Moshe Rabeinu added one day of his own understanding and Hashem agreed — and there are certainly many distinctions in this, for all the earlier sages added decrees and safeguards to most mitzvos, shvus for Shabbos etc. For us, it is absolutely forbidden to subtract or add. But the great Tzadikim have free choice in this — there are things they must understand from their own mind whether to add or not. There is great toil in this, as I understood from his [Rabeinu's] words when he spoke of this. This was the secret of Adam HaRishon's free choice; when he stumbled through his wife who added improperly, he stumbled greatly — for when one does not merit aligning one's mind with His will, one can stumble greatly. This is the aspect of "Four entered the Pardes" — only Rabbi Akiva entered in peace and exited in peace, but Ben Azai and Ben Zoma — one peered and was stricken, one peered and died — yet they remained great Tzadikim. But Acher fell completely and "cut the saplings." 77

For this matter is the aspect of the expertise mentioned above — baki b'ratzo baki b'shov. The Tzadik must always ascend to a higher perception, yet it is forbidden for him to "break through to ascend to Hashem" (Shemos 19) — to enter perceptions not fit for him, as explained in his [Rabeinu's] words (in the Torah "Ki Merachamam" siman 7, Likutay Tinyana, on "A fence for wisdom is silence" etc.). One who merits this expertise knows what to add according to His will and what not to add. Therefore only Rabbi Akiva entered in peace and exited in peace — entered and exited specifically, the aspect of ayeil and nafik — he was expert in ayeil and nafik. But Ben Azai and Ben Zoma erred in this expertise and did not exit in peace, though they remained righteous. But Acher cut the saplings — he went entirely outside. This is the aspect of Adam HaRishon's sin — he was very elevated and stumbled in several aspects, as hinted in the Zohar HaKadosh (Tikkun 69, 102): "On that day he peered and died — for he gazed upon what he had no permission [to see]." And our Sages said (Sanhedrin 38b) that he denied the Ikkar — only he immediately did teshuvah. All this was damage to the expertise, and all his rectification was through Shabbos — "Shabbos protected him." For Shabbos holiness is in this aspect of teshuvah upon teshuvah in truth — upon the earlier perception — the aspect of "a day that is entirely Shabbos, entirely teshuvah." But this is merited only by the great Tzadikim, the aspect of Moshe — only they know and perceive the secret of Shabbos holiness in completeness. From them we receive Shabbos holiness, in the aspect of "Go and inform them." Through this, we too can merit teshuvah upon teshuvah according to our level — that we constantly return to Hashem because the earlier teshuvah was not pure enough. Would that we merit even this for now! 78

This is the aspect of Lechem Mishneh of Shabbos — teshuvah upon teshuvah. The essential Lechem Mishneh derives from the Man [manna] that fell on the sixth day as a double portion; on Shabbos it did not fall at all. The Man is the aspect of da'as, the aspect of Moshe, as Rabeinu z"l said (siman 56). Yisrael merited through Moshe that on the sixth day a double portion fell for Shabbos. During the six weekdays of berurim, the Man fell daily according to that day's birur — the teshuvah of the common people, sorting good from evil, kasher from pasul, corresponding to the six orders of Mishnah. On the sixth day the Lechem Mishneh fell — the common people's teshuvah upon teshuvah, completing their teshuvah. On Shabbos the Man did not fall — then they eat the Lechem Mishneh of the sixth day, the secret of Oneg Shabbos. For then there is no birur and no toiling for sustenance — only eating the Shabbos meal, delighting in Hashem with the Lechem Mishneh, the teshuvah upon teshuvah of the great Tzadikim, the aspect of Moshe who is himself the Man, the da'as, whose entire teshuvah is upon his earlier perception. On Shabbos there is no birur, but the essential ascent of the worlds is on Shabbos, as brought in the kavanos. This is what Adam HaRishon needed — before the yetzer hara entered him, he needed no birur like ours, only to elevate the worlds. This is the essential Shabbos holiness merited by the great Tzadikim — teshuvah upon teshuvah in truth. Through their teshuvah, the worlds dependent on them ascend. Therefore the true Tzadikim merit the essential Lechem Mishneh, the Mishneh Torah. We too are obligated to break bread on Lechem Mishneh as a remembrance of the Man — for we draw teshuvah according to our level through the power of the great Tzadikim. For as explained above, through these Tzadikim — the essential Shabbos holiness that is entirely teshuvah of the World to Come — even the worst of the worst can merit teshuvah. Each time the Tzadikim do teshuvah upon their previous perception, they perceive His kindnesses more greatly, raise up the lowly further, and instill in them the expertise — that they merit "and if I make my bed in She'ol, behold You" — drawing themselves to Hashem from wherever they are, crying and praying always: "From the belly of She'ol I cried" (Yonah 2), "Waters flowed over my head; I said, I am cut off. I called Your Name, Hashem, from the lowest pit" (Aichah 3) — until "He gazes and sees from Heaven" and they merit complete teshuvah. All this is the Shabbos holiness each one receives from the great Tzadikim — the aspect of Moshe, "Shabbos of all the days." 79

This is the aspect of Yom Kippur. Then everyone is obligated to fast, and beforehand on Erev Yom Kippur it is a mitzvah to eat. For eating connects the body with the soul — through eating, vitality is drawn to the body from the soul, which is the sustaining of the person. Through eating properly, the rectification mentioned above is accomplished — the Aleph etc., through which Adam [man] is formed: Aleph-Dam [A-blood]. The body is the lower point and the neshamah the upper point — body and soul are the aspect of heaven and earth, as our Sages said (Sanhedrin 91b): "He calls to the heavens above" — this is the neshamah, "and to the earth" — this is the body. Heaven and earth are the upper and lower points — "the heavens are My throne" and "the earth is My footstool." The vitality drawn through eating, which connects them, is the Vav within the Aleph. Therefore all the kavanos of eating pertain to this — the Aleph which is two Yuds and a Vav between them, and the Vav divides into two, making Yud-Vav above and Yud-Vav below, both equaling lamed-beis [32] — the thirty-two teeth that grind the food, corresponding to the thirty-two paths of Chochmah. The essential vitality flows to the heart, where all the seething of the bloods occurs. One must eat in the holiness of Yisrael so that the vitality flows from the neshamah to the body in holiness — vivifying the bloods of the heart in holiness, preventing the evil blood of the chalal has'mali from gaining hold. When the bloods are pure and receive only holy vitality through eating, Adam is formed — Aleph-Dam. Adam HaRishon damaged this through eating from the Tree of Knowledge, and every person's sins derive from the damage to the bloods of the chalal has'mali. Therefore on Yom Kippur, the essential teshuvah, one must fast to rectify all sins that come from the blood of the chalal has'mali — subdued through fasting. This is the aspect of the fasts of ba'alay teshuvah. 80

Therefore before Yom Kippur one must eat on Erev Yom Kippur — for when one wishes to return, one must be expert in the halachah, baki b'ayeil baki b'nafik. "One who comes to purify — they help him and say: Wait!" The eating of Erev Yom Kippur, which is a mitzvah, is the aspect of eating on Shabbos Kodesh — drawing the settling of mind, the aspect of "Wait!" — the expertise in halachah. Therefore on Yom Kippur when all Yisrael must return in complete teshuvah — one cannot snatch and fast immediately. First, on Erev Yom Kippur, one must eat, and this is a great mitzvah. For the mitzvah of eating on Erev Yom Kippur is the rectification of baki b'nafik, and the mitzvah of fasting and the avodah of Yom Kippur is the aspect of ayeil. Both are needed — one cannot return without the expertise in ayeil and nafik. 81

Therefore the Kohen Gadol would change on Yom Kippur five times — from outside to inside and from inside to outside, from golden garments to white garments and back. All this is the aspect mentioned above: rectifying ayeil and nafik at its root. For even in the avodah of the Beis HaMikdash itself — which is entirely holy and is certainly ayeil relative to the entire world — even there, there is inside and outside. The Kohen Gadol's entering Lifnai v'Lifnim [the Holy of Holies] is the aspect of ayeil for him; then he exits to the Heichal and Azarah for the outer avodah. He alternated several times — all to rectify ayeil and nafik at its supernal root. Through the awesome acts of his avodah inside the Holy of Holies and outside in the Beis HaMikdash, he rectified and drew the way of teshuvah into all the worlds, at all levels — that the expertise of ayeil and nafik be drawn upon everyone, which is the essential way of teshuvah. This is what we wrote above: we have no power to return in teshuvah except through the great Tzadikim who do teshuvah upon teshuvah constantly and are expert in the halachah of ayeil and nafik exceedingly well, according to their wondrous path — and they draw the expertise upon us. 82

Therefore on Yom Kippur they begin the Torah reading with "After the death of the two sons of Aharon, when they drew near before Hashem and died" (Vayikra 16). For the entire damage of Nadav and Avihu — who were awesome Tzadikim — was in the aspect of the expertise: they did not rectify the aspect of nafik, the aspect of shov. They sought to draw close to Hashem in devekus beyond the measure — "lest they break through to ascend to Hashem" (Shemos 19). Therefore Hashem warned Aharon: "Let him not come at all times into the Holy" — lest he die as his sons died through damaging the expertise of ayeil and nafik. Rather, "With this shall Aharon come into the Holy" — through the entire order of the Yom Kippur avodah. All this is read on Yom Kippur, for we cannot receive the way of teshuvah except through Tzadikim expert in this halachah — the avodah of Yom Kippur. From there the expertise is drawn upon us: the way of teshuvah to walk in all our days. 83

After Yom Kippur we make Sukkos. The Zohar HaKadosh says that during all the days of Rosh HaShanah and Yom Kippur there was a great war between Yaakov and Eisav — Eisav coming to receive the blessings, and Yaakov taking them through wisdom. After Yom Kippur: "And Yaakov traveled to Sukkos" — Yaakov, the aspect of Klal Yisrael, conceals himself within the holy Sukkah. On Rosh HaShanah and Yom Kippur, Yisrael fight the war of Amalek through the power of the true Tzadik, the aspect of Moshe — for then they exert themselves to return in teshuvah. The essential teshuvah is to cut off the seed of Amalek in all aspects — physically, to cut off his seed (the "dominion of wickedness" for which we pray much on Rosh HaShanah and Yom Kippur), and to subdue the evil blood of the chalal has'mali, the contamination of Amalek. Because this is a very long war, Hashem Himself must fight — only through the Tzadik, the aspect of Moshe, who draws the expertise of ayeil and nafik, the entire avodah of the Kohen Gadol on Yom Kippur. Through all the prayers, supplications, and selichos of the Ten Days — especially Yom Kippur — the intention is not only to pray about the past, but primarily to beseech that Hashem help us henceforth with the way of teshuvah, that we not sin again: "Place in our hearts [the will] to abandon the wicked path"… "May it be Your will that I not sin again" etc. This is the aspect of "For on this day He shall atone for you, to purify you from all your sins" (Vayikra 16) — the essential atonement is that through it we merit purification henceforth. 84

Therefore after Yom Kippur we make Sukkos — the aspect of the Clouds of Glory that surrounded Yisrael in the wilderness, protecting them from the kelipah of Amalek, as our Sages said (Rosh HaShanah 3) on the verse "The Canaanite king of Arad heard" — this was Amalek, who heard that the Clouds of Glory departed upon Aharon's death. After Yom Kippur, each Jew must enter the holy Sukkah, the Clouds of Glory, to shelter from the kelipah of Amalek: "For He will shelter me in His Sukkah" (Tehillim 27). The war of Amalek is very long — even after Yom Kippur one needs many stratagems to be saved from him, therefore we flee into the Sukkah. Especially when one goes outside the shul and Beis Midrash to attend to bodily needs and commerce — the aspect of nafik, where he ambushes greatly. By leaving the house for the Sukkah, the Clouds of Glory that protect from Amalek, one rectifies the expertise, primarily baki b'nafik. In the overall scheme of these sacred times: Rosh HaShanah and Yom Kippur are the aspect of ayeil (engaged only in prayer), while Sukkos is the aspect of nafik — the essential mitzvah of Sukkah being eating, drinking, and sleeping, the aspect of nafik. 85

This is the aspect of the Four Species held in the hands. The Zohar HaKadosh says (Tikunay Zohar 29): "Who has conquered? He who holds the weapons of war in his hands." At first glance this is perplexing — in all wars one can see who has conquered: whoever defeated his enemy. How is the question relevant? And the answer — that the victor is the one who holds the weapons — seems the opposite: holding the weapons indicates one has not yet won! One who has completely won no longer holds weapons. But this can be understood according to the above: the war of Amalek is an exceedingly long war. Amalek is "the ancient scourge for Yisrael," and the essential battle is with the yetzer, the kelipah of Amalek who always ambushes. The essential subjugation is through hischazkus [strengthening] — the expertise, primarily baki b'nafik, "and if I make my bed in She'ol, behold You." Whatever passes over a person all his days, he must be very strong not to fall. This path must be learned from the Tzadikim and those attached to them, the aspect of Moshe and Yehoshua. 86

Thus, in this war that every person has with his yetzer — the war of Amalek — the entire victory is when one is strong in his da'as through the Tzadik, holding himself and standing in the bonds of war in whatever comes. As long as a person does not despair and strengthens himself to begin each time anew, still engaged in this war whose essential weapon is prayer — he is called "one who conquers the war." For in truth "the war belongs to Hashem" — a person alone cannot conquer him, as our Sages said (Kiddushin 30b): "Were it not for the Holy One Blessed Be He helping him…" — and "War for Hashem with Amalek from generation to generation." But a person is obligated to strengthen himself, arousing himself each time anew, never retreating from this war and never despairing. 87

Now we understand the words of the Zohar: "Who has conquered? He who holds the weapons of war in his hands." In this war of Rosh HaShanah and Yom Kippur to cut off Amalek's seed physically and spiritually — certainly one cannot yet see who has conquered, especially in this long exile, with the Beis HaMikdash destroyed and each person enduring what he endures. Yet in the overall picture, Yisrael have certainly already conquered — since they hold the weapons in their hands: the Lulav and its species. Since Yisrael still engage in this war, holding weapons of war — the Four Species with which they pray and complete the Hallel — they have certainly conquered. For in this war, the essential victory is when one holds oneself and holds the weapons, as Admo"r z"l wrote on the verse "When its waves rise, You still them" (Tehillim 89): as long as a person strengthens himself in prayer and crying out to Hashem, he is in the category of one who conquers the war. This is what the Four Species held in the hands on Sukkos signify. 88

The Four Species are the aspect of the rectification mentioned above — meriting the aspect of Adam. In this they are engaged from Elul until Shemini Atzeres — drawing the way of teshuvah to merit inclusion in the aspect of Adam, rectifying Adam HaRishon's sin and the sins of all generations. As explained in the kavanos: the Four Species are the four letters of Hava'yah — the Hadas is the Yud; the arvai Nachal [willows] the first Hai; the Lulav the Vav; and the Esrog the final Hai. All this is the aspect of Adam, which equals 45 — the Name Hava'yah with Alefin. The Yud-Hai are the three Rishonos — the upper point, the Segol. The Vav is the Lulav — the drawing from upper point to lower point. The final Hai is the Esrog — the lower point. The essential avodah is to draw all the beauty and hiddur to the Esrog — "the fruit of a beautiful tree" — the Hai tata'ah, the lower point. 89

The Yud, the Hadas, has a good scent — the vitality of the neshamah, the upper point. With it are included the arvai Nachal, the first Hai. This is a deep secret. At first glance it is puzzling: the Midrashim explain that arvai Nachal hint at the sinners of Yisrael who have neither taste nor scent, who must be bound into the bundle. Why then should the arvai Nachal hinting at sinners be placed at the level of the first Hai, above the Vav and final Hai (the Lulav and Esrog)? But this is the aspect explained above (section 17) regarding the three Shabbasos of Bein HaMetzarim: specifically at the time of descent and churban — when one falls to contaminated places — one must enliven oneself through "Ayeh", the ma'amar sasum, through seeking etc. The sinners who have fallen to degraded places — in order to include them in the holy bundle — must be bound specifically above, in the first Hai, the three Rishonos above the Binyan, the ma'amar sasum. For specifically from there is their rectification. 90

Therefore we bless only on the Lulav — for the essential thing is the drawing from upper point to lower point, revealing the glory and splendor of His malchus: the Esrog, the lower point, the aspect of Yehoshua — through whom the essential war to cut off Amalek is waged. As Amalek is subdued through Yehoshua receiving power from Moshe, so His malchus is revealed and glorified. The essential hiddur is seen only in the aspect of Yehoshua: "the firstborn of his ox, splendor is his" (Devarim 33), "And you shall place of your majesty upon him" (Bamidbar 27) — the moon, "beautiful as the moon" (Shir HaShirim 6). In the aspect of Moshe one cannot see his glory — he is the sun, which cannot be gazed upon now, the Kisei d'miskasya: "They were afraid to approach him… and he placed a veil on his face" (Shemos 34). We have no power to receive the glorious splendor of His malchus except through the aspect of Yehoshua, the moon receiving from the sun/Moshe. Therefore all the hiddur is in the Esrog. As is written (siman 140): "In the hand of every Adam He seals" (Iyov 37) — in the Tzadik himself the world has no grasp, only through his people. His people and talmidim are the aspect of Yehoshua — through them the wondrous splendor of the Tzadik's holiness is revealed, through which His malchus and boundless greatness are revealed. 91

Therefore on Hoshana Rabbah, the end of Sukkos, great rectifications are made with the Aravah itself. Through the avodah of all the days of Sukkos with the Four Species, binding the Aravah above, the Tzadikim accomplished that now great rectification can be made with the arvai Nachal themselves. For the essential rectification is that the hidden kavod in the ma'amar sasum be revealed. This is the aspect of taking the Aravah alone on the seventh day of Sukkos, Hoshana Rabbah — for already the sinners of Yisrael have been rectified until His kavod is revealed even in them, from concealment to revelation. 92

Now you will see wonders: our Sages said (Sukkah 44) that the taking and striking of the Aravah on this day is a minhag Nevi'im [a custom of the Prophets] — Nevi'im specifically! For as explained above (section 37), all the Nevi'im are included in the aspect of Yehoshua, the lower point. Therefore the rectification of the Aravah — the sinners of Yisrael who have been brought back in teshuvah — is through the Nevi'im specifically, who are the aspect of Yehoshua, through whom the essential rectification of the way of teshuvah comes — drawing the essential rectification of finding Him everywhere: "and if I make my bed in She'ol, behold You." 93

This is the aspect of the na'anu'im [shakings of the Lulav]. In each direction one extends from opposite the heart and returns — the aspect of ratzo v'shov. One moves forth and brings back, raises up and brings down — the aspect of the expertise: "If I ascend heaven, there You are, and if I make my bed in She'ol, behold You" — and likewise in every direction, as the verse concludes (Tehillim 139): "If I take up the wings of dawn, if I dwell at the far end of the sea — even there Your hand will guide me" etc. Whether raising the Lulav and its species or lowering them, and in every direction, there are movements forth and back — the na'anu'im. All this is what was written above (section 29) regarding "two that are four": both in ayeil — "If I ascend heaven" — there is ratzo v'shov, and in nafik there is ratzo v'shov, in many aspects. One must be very expert in all this — therefore they shake in many na'anu'im. 94

Therefore on Shabbos one does not take the Lulav, for the same reason as the Shofar — lest one carry it four amos, which is the damage to the expertise. For taking the Lulav too is to rectify the aspect of Adam, through the expertise whose essential source is Shabbos observance. 95

This is the aspect of Hoshana Rabbah, when the holiness is sealed in the aspect of seal within seal [chosam b'soch chosam], as explained in the kavanos of the Arizal. Chosam upon chosam is the aspect of teshuvah upon teshuvah. Therefore chosam [seal] in gematria equals three times Ehyeh in three miluyim [spellings], as written in the kavanos. For Ehyeh is the aspect of teshuvah — "I am ready to become" [ana zamin l'meihevai]. In this they are engaged all the days of Elul, and primarily from Rosh HaShanah to Yom Kippur — the Ten Days of Teshuvah — engaged in doing teshuvah and rectifying the ways of teshuvah for oneself and all who come into the world, that all strengthen themselves to walk in the ways of teshuvah always and not return to folly. One must know and believe that Klal Yisrael accomplish great and awesome rectifications in this every year — that the essence of all the rectifications and holy kavanos explained in the Zohar, the writings, and the holy books, is to draw rectifications and sweeten the dinim, to nullify the yetzer hara and kelipos that feed from the dinim, so that we merit walking in the ways of teshuvah always. Therefore Admo"r z"l explained in his awesome and wondrous way that all the kavanos of Elul explained in the writings of the Arizal are included in the aforementioned Torah, which revealed the way to teshuvah — the expertise in halachah. 96 Therefore on Yom Kippur, when Yisrael complete the rectification of the way of teshuvah, the first seal is formed — three times Ehyeh, the aspect of teshuvah: sealing the holiness that we always walk in holiness and never turn back. But as explained, in the overall holiness of Tishrai, until Yom Kippur is the aspect of ayeil, and on Sukkos we rectify nafik (section 53). Therefore at the end of Sukkos — Hoshana Rabbah — they rectify chosam upon chosam, teshuvah upon teshuvah. For baki b'ayeil and baki b'nafik, baki b'ratzo and baki b'shov — "If I ascend heaven, there You are, and if I make my bed in She'ol, behold You" — upper point and lower point, Moshe and Yehoshua, sun and moon: all are one aspect, all teshuvah upon teshuvah. One who receives this expertise from the true Tzadik constantly does teshuvah upon teshuvah at whatever level — both in ascent and in descent — strong in his da'as always to draw himself to the ways of teshuvah however things may be. Therefore on Sukkos, when nafik is rectified, at its conclusion — Hoshana Rabbah — the chosam upon chosam is completed: "Set me as a seal upon your heart, as a seal upon your arm — for love is as strong as death" (Shir HaShirim 8). Chosam in gematria equals two times Derech [way] (with the Vav of conjunction) — for the essential seal rectifies the ways of teshuvah, which are the aspect of Ehyeh in all aspects — the chosam of three times Ehyeh, equaling two times Derech. 97