גביות חוב מהיתומים א

However, one must fill the blemish of the moon so that there be no diminishment in it. For through the diminishment and contraction, from there the grip of the Sitra Achra — the wicked kingdom — cascades down, for their grip is from the aspect of contraction and judgment, as is known. Therefore, we need that after the contraction — when the light has been contracted and the aspect of the chalal hapanui has been made, etc., as mentioned above — one must see to fill the empty space, to draw His G-dliness, blessed be He, there, so that the entire empty space should be filled with His G-dliness, blessed be His Name — in the aspect of "the whole earth is filled with His glory" (Yeshayahu 6:3). For "the earth" is the aspect of the endpoint of Asiyah (the lowest world), the endpoint of the contraction. And one needs that the contraction should be filled with His G-dliness, blessed be He — and this is the aspect of formation for good, through the wisdom in the heart that is revealed within the hollow space of the heart, which is the aspect of the chalal hapanui, as mentioned above — through which His Kingship, blessed be He, is revealed. 7

Based on the teaching on the verse "And where is the lamb for the offering?" in Likutay Tinyana, Siman 12, beginning "When a person follows his intellect" etc.; see there the entire teaching well, and understand very greatly, for these are very, very deep matters.

And the principle is: when a person falls, chas v'sholom, to whatever place he falls — even if he falls to very disgraceful things that are the aspect of filthy places, and even one who falls, chas v'sholom, to doubts and thoughts and thinks questioningly about Hashem Yisborach etc. — nevertheless there is no despair in the world at all. Even though it appears to him that in his place Hashem Yisborach is not found there at all, chas v'sholom — because he has fallen to such filthy places, Rachmana litzlan — nevertheless he should strengthen himself and take courage and fortify himself greatly to seek and request and search after the glory of Hashem Yisborach.

And when he asks and seeks and requests after the glory of Hashem Yisborach, and he is pained and he yearns and he cries out to Hashem Yisborach and he longs to return to Him — even though he does not know any way or path or counsel or strategy by which it would be possible to ascend and return from such places, which are so far from Hashem Yisborach — nevertheless, through the searching and seeking itself, that he searches and seeks Hashem Yisborach, "where is the place of His glory?" — through this itself he ascends to the ultimate ascent, in the aspect of "the descent is the purpose of the ascent."

For Ayeh ["Where?"] is the aspect of the ma'amar sasum [the hidden/sealed utterance], from which all the ma'amaros [utterances] through which the world was created receive — which is the aspect of B'reishis, the sealed utterance. And because of the great hiddenness and concealment of the sealed utterance, which is higher than all [the others] — therefore specifically from it the filthy places and all the evil things receive their vitality and sustenance etc.

And therefore, when one falls, chas v'sholom, to these places and one seeks and searches "where is the place of His glory?" — through this he ascends to the ultimate ascent. For he merits to ascend to the root of holiness, which is the aspect of Ayeh — which is the aspect of the sealed utterance, from which the ten utterances receive. For the essential purpose of creation was only for His glory, Yisborach. And therefore, in each and every part of creation that was created through the ten utterances, there is clothed within it parts of His glory, Yisborach. For all of the ten utterances were all drawn only in order that His glory, Yisborach, should be revealed through the creation. And there is a boundary to each and every [aspect of] glory that is clothed in each utterance of the ten utterances — that it should not spread to the filthy places, which are the places of the chitzonim [external forces], in the aspect of "and My glory I will not give to another" (Isaiah 42:8). And even though "the whole earth is full of His glory" (Isaiah 6:3), nevertheless there is a boundary to the glory, that it should not spread to the aforementioned places. But in truth, nevertheless, certainly the filthy places and houses of idol worship — they too need to receive vitality from Him, Yisborach. However, they receive from the aspect of the sealed utterance, which is the aspect of B'reishis, the aspect of Ayeh etc. Therefore, one who falls there, chas v'sholom — when he asks and searches and seeks "where is the place of His glory?" — through this he merits to ascend to the ultimate ascent. For he merits the aspect of Ayeh, which is the aspect of B'reishis, the sealed utterance, which is higher than all the utterances, and from which they all receive, as above. And this is the aspect of: "And where is the lamb for the offering?" etc.; see there. And this is the aspect of t'shuvah [repentance]. For this is the essence of t'shuvah: when a person seeks and searches after His glory, Yisborach, and sees in himself that he is far from His glory, Yisborach, and he yearns and asks and is pained — "where is the place of His glory?" — and this itself is his t'shuvah and his tikkun etc. And there is much more in this, for when a person goes on the way etc., and before every Torah [insight] there are the aforementioned doubts etc. And this is the aspect of: "If a person says to you, 'Where is your G-d?', tell him: 'In the great city of Rome'" etc.; see there, all of this, well. And this is the aspect of: "the movable property of orphans is not liened to a creditor." For the aforementioned matter is a wondrous counsel and a very straight path for every person. Not only for people who are small in spiritual level — and in particular one who has fallen, chas v'sholom, from the service of Hashem, and all the more so one who has fallen, chas v'sholom, to the place where he has fallen — who certainly cannot revive himself except through the aforementioned matter: that even in his place he should seek and search after Hashem Yisborach, as above. And then he will merit to ascend from the great descent and fall to the ultimate ascent, as above. But even truly upright people — and even those who are very high in spiritual level — also need the aforementioned matter. For every person must always ascend from level to level, for a person is forbidden to stand still, as is brought [in the sources]. And when one needs to ascend from level to level, there must inevitably be a descent before the ascent, as is brought. And then, at the time of the descent that precedes the ascent — when he is far from Hashem Yisborach and His glory, Yisborach, is hidden from him — then he needs to search and seek "where is the place of His glory?" And through this he merits to ascend to the ultimate ascent, the aspect of Ayeh, as above. And through this he ascends to a higher level. For it is impossible to ascend from level to level except through the aspect of Ayeh, which is the supreme utterance, the aspect of the sealed utterance, B'reishis, from which all the ten utterances receive. For when one ascends from level to level, this is the aspect of the renewal of the soul — that it is renewed now and becomes like a different person, through leaving the first level and entering the second level. And it is impossible to renew oneself and move from level to level except through returning and ascending to the ultimate root, which is the aspect of Ayeh — which is the root of all the ten utterances through which the world was created, in which all the worlds and all the souls and all the levels in the world are included. And because of this itself — when one wants to ascend from level to level, there must be a descent before the ascent. For when one wants to ascend from level to level, one must inevitably return and become included in the beginning of the root, which is the aspect of Ayeh — which is the root of everything, where all the levels in the world are included together, as above. And there one can renew his soul and move from level to level, as above. And therefore there must inevitably be a descent before the ascent from level to level. For through the descent that he has, through this he searches and seeks "where is the place of His glory?" And through this, when he merits to search and seek well, then he merits to ascend to the ultimate ascent, to the aspect of Ayeh, which is the root of everything, as above. And then he returns and draws from there — from the aspect of Ayeh, the root of everything — he draws from there vitality in the aspect of a higher level, and ascends to the higher level. It emerges that every person has two aspects of service. One service is the aspect of "the whole earth is full of His glory" — which is the aspect of all the ten utterances through which the world was created, in which His glory, Yisborach, is clothed. And this is the aspect of the totality of the Torah, which is included in the Ten Commandments — which are the aspect of the ten utterances. For the fulfillment of the holy Torah is for the sake of His glory, Yisborach, which is the root of the Torah, as our Sages, of blessed memory, said: "There is no glory except Torah." And a person must always engage in Torah and service for the sake of His glory, Yisborach, in order to reveal His glory through the holy Torah, and His glory should fill the whole earth. And this is the aspect of what is explained there at the beginning of the aforementioned teaching: that every person must examine every matter — if there is in it the glory of Hashem Yisborach, he should do it; and if not, he should not do it. For the essential thing is that all his actions should be for the sake of His glory, Yisborach — which is the aspect of the totality of the Torah and mitzvos, as above. But it is impossible to be attached to the Torah constantly, day and night, without any interruption at all. For sometimes one must interrupt, as our Sages, of blessed memory, said: "Sometimes the nullification of Torah is its sustenance." And also one must engage in business and derech eretz [worldly occupation]. And then one does not see His glory, Yisborach — for the essential revelation of His glory, Yisborach, is only in the Torah and mitzvos. And then one must revive himself through the aforementioned second aspect — by searching and seeking after His glory, Yisborach, in the aspect of "where is the place of His glory?" And through this aspect, one can revive himself in every matter and in every place — even in mundane matters, such as business and the like. And also even when one falls, chas v'sholom, to completely evil things — even there, if one merits to have compassion on his soul and fulfills all that is explained in the aforementioned teaching, to seek and search after His glory, Yisborach — then he will merit the ultimate ascent, the aspect of Ayeh, through which all the sins are atoned and rectified, in the aspect of "And where is the lamb for the offering?" — as is explained in the aforementioned teaching. And this is the aspect of (Avos 2:2): "Good is Torah together with derech eretz, for the exertion of both of them causes sin to be forgotten." For Torah and derech eretz are the two aforementioned aspects: the aspect of "the whole earth is full of His glory" — that is, the revelation of His glory, Yisborach, which is the aspect of the service of Torah and mitzvos. And derech eretz — that is, business and mundane occupations that are not matters of holiness, where one does not see the revelation of His glory, Yisborach, but one must engage in them as well. And there one must search and seek after His glory, Yisborach. And then one revives himself through the aspect of "where is the place of His glory?" — which is the sealed utterance, which is the root of everything, from whose great concealment all the k'lipos and sins receive their vitality. But when one searches and seeks "where is the place of His glory?" — then one ascends to the ultimate ascent, to the root of holiness. And then all the sins and k'lipos are eliminated. And this is: "the exertion of both of them causes sin to be forgotten" — for one needs both: Torah and derech eretz, which are the two aforementioned services. And through both of them specifically, the sins are eliminated. For business alone is certainly nothing — for even though one can search and seek Hashem Yisborach even there, until one merits the ultimate ascent, the aspect of Ayeh, as above — nevertheless it is a very dangerous place, and one can easily be ensnared and stumble there, chas v'sholom. For in truth, from the aspect of Ayeh, all the chitzonim receive their power, because of its great concealment. And therefore, in business, which receives vitality from the aspect of Ayeh — therefore the holiness is very concealed there. And because of this, one can easily be ensnared, chas v'sholom, through the affairs of this world, through business and derech eretz, and chas v'sholom, forget Him, Yisborach, entirely, as it is written: "And silver and gold will multiply for you" etc. (Deuteronomy 8:13). And as it is written: "And your heart will become haughty and you will forget" etc. (Deuteronomy 8:14). For there the holiness is concealed in the aspect of Ayeh. And when one enters there — that is, into the aspect of derech eretz and business, which are the affairs of this world — one must seek and search there very, very much for Him, Yisborach. And then specifically one can find Him and ascend to the aspect of Ayeh, as above. But if, chas v'sholom, one does not merit to seek and search properly after His glory, Yisborach, chas v'sholom, he will forget Him entirely, as above. Therefore, one who wants to engage in business and derech eretz must make his Torah fixed and his work secondary. For in the holy Torah, there is the aspect of the revelation of His glory, Yisborach. And through this, even when he goes out to the marketplace to engage in derech eretz and business, he will not be ensnared there, chas v'sholom. For he will merit to seek and search even there after His glory, Yisborach — since he is always striving to reveal His glory, Yisborach, for his Torah is fixed, which is the revelation of His glory, as above. And therefore, even at a time when he is far from His glory, Yisborach — that is, when he is engaged in mundane matters — even there he will certainly search "where is the place of His glory?" And through this he will merit to ascend to the ultimate ascent, as above. And also Torah alone without any derech eretz is also impossible. For one must inevitably ascend each time from level to level. And then there must inevitably be a descent before the ascent. And then one must inevitably revive himself through the aforementioned searching and seeking — which is the aspect of the service of business and derech eretz, as above, where one seeks and searches after His glory, Yisborach. Through which one merits the ultimate ascent, the aspect of Ayeh, through which all the sins are eliminated, as above. And this is: "the exertion of both of them causes sin to be forgotten" — for through the two aforementioned aspects, the sins are eliminated, as above. And this is alluded to at the end of the aforementioned teaching, which speaks there about the matter of journeys: when one goes on the way, then the Torah goes before him, and before every Torah [insight] there are the aforementioned doubts and confusions. For the two aforementioned aspects are the aspect of "when you sit in your house and when you go on the way" (Deuteronomy 6:7). For the service of Torah — which is the aspect of the revelation of His glory, which is the sustenance of the world — this is the aspect of "when you sit in your house", for this holiness is fixed and enduring forever. But when one distances himself from His glory, Yisborach, and distances himself from the Torah, chas v'sholom — then he is in the aspect of wandering and displaced and uprooted. And this is the aspect of "when you go on the way" — that he has no fixed place, but he is wandering and displaced and his place is not known — Ayeh. For today his place is here and tomorrow in another place, and one does not know "where is the place of His glory?" — which is the aforementioned second aspect, that one must search and seek "where is the place of His glory?" This is the aspect of business and derech eretz — for the majority of business is through journeys, that one must be wandering and displaced for the sake of livelihood. And then one must seek and search "where is the place of His glory?" — in the aspect of: "He wanders for bread — where?" (Job 15:23). For then one must search and seek "where is the place of His glory?", as above. And this is the aspect of all the exiles — that Yisroel go into exile and they are wandering and displaced, "like a bird that wanders from its nest" (Proverbs 27:8). And just as they are wandering and displaced, so too, kivyachol, the holiness of His glory, Yisborach, wanders and is displaced, as it is written: "Like a bird that wanders from its nest" — which is K'nesses Yisroel. "So is a man who wanders from his place" — and then one must search and seek very, very much after His glory, and ask and inquire at all times "where is the place of His glory?" And then — if you seek Him, He will certainly be found by you — as it is written: "And Hashem will scatter you among the peoples... and you will seek from there Hashem your G-d, and you will find, when you seek Him with all your heart and with all your soul. In your distress... and they will find you" (Deuteronomy 4:27–30) etc. For in our many sins, in the time of exile — and especially now, at the end of the exile, in the ikvesa diM'shicha [the footsteps of Mashiach] — when the concealment has intensified very, very much, with thousands and tens of thousands of concealments within concealment. All our prophets from the days of Moshe, and all the Patriarchs — they all looked and prophesied about these generations, about the enormity of the troubles that would befall us in the end of days, chas v'sholom. And the essential [trouble] of all the troubles is the troubles of the soul — that we have now become so distant from Hashem Yisborach, so very, very much, the likes of which has never been from ancient days. For in truth, physical troubles — even though certainly very many troubles now pass over Yisroel, and heavy taxes and levies — nevertheless, physical troubles: Yisroel already suffered in earlier generations far, far greater troubles many times over. For there were many expulsions, and forced conversions, and killings, and flights, and the like — very, very much, Rachmana litzlan, from now on. But the essential thing about which all the prophets prophesied regarding these days — about the chevlo shel Mashiach [the birth pangs of Mashiach], about which many Tanna'im said: "Let it come and let me not see it", and similar things — with which our Sages, of blessed memory, greatly elaborated about the enormity of the troubles of the end of days — the essential thing is the troubles of the soul, and the magnitude of the concealment of His glory, Yisborach, the likes of which never existed in the earlier generations. For "the hand has gone" and "none is restrained or released" (Deuteronomy 32:36). And all the true Tzadikim have departed, in our many sins. And falsehood goes and intensifies, and the truth is absent, and there have been made "flocks upon flocks" of "truth" — for in our many sins, the "truth" has multiplied very, very much. For everyone says that the truth is with him, even though he knows in himself the afflictions of his heart and all that he has sinned and blemished. Nevertheless, he boasts in grandeur that he has attained a path of truth and knows new wisdoms in the service of Hashem, and he misleads and distorts and confuses many, many people from the true ways of Hashem — from the old path upon which our fathers trod from of old, without any wisdoms and inventions whatsoever. Such things and such — which are too numerous to recount — in how many types and manners falsehood has overpowered truth, in our many sins. And it has been fulfilled: "And it cast truth to the ground" (Daniel 8:12). And especially the great trouble that is greater than all troubles — that the wisdom of philosophy and external wisdoms have now intensified, and they have begun to teach the youth of Yisroel the wisdoms and languages of the nations. Would that they had buried them alive — certainly it would have been far, far better for them! For they are killing them and themselves with their own hands, and uprooting themselves and their children from both worlds, and passing their children to Molech and to idol worship and to the place of filth. And they slaughter their children with contempt of soul, with malice and treachery, and hunt many souls that fly to Gehinnom forever through this. For there is no evil and no trouble greater than this. And if we had an upright heart for Hashem Yisborach, like the upright people of earlier generations, it would be fitting for us to fall on our faces to the ground and beat our heads against the wall, day and night, over all these troubles, the likes of which have never been from the beginning of the world. What shall we say? What shall we speak? Woe to our eyes that they see such things! Woe to our ears that they hear such things! And not only this, but furthermore they have brazened their faces and said to us with a full mouth that they are doing good things for the children of Yisroel and that they want to educate them in the straight path. Woe and alas! Woe and alas upon their heads! Woe to their souls, for they have brought evil upon themselves! For they are converting and leading their children to transgress the faith with their own hands. As one sees with his own eyes: that everyone who enters their ways and learns their languages and their wisdoms casts off the yoke completely and mocks the entire Torah. And they are complete heretics — besides the fact that they nullify the children of Yisroel from the study of the holy Torah, and cause the holy breath of the mouths of schoolchildren to sin. And still they want to deceive, chas v'sholom, as though they are doing good things. May Hashem be so with them, and may Hashem Yisborach do them such "good things" as they are doing to the youth of Yisroel! And in our many sins, they have already become so sunken in their error through their great wickedness — with which they previously brought their souls down through great sins, for they committed adultery and multiplied mamzeirim in Yisroel — to the point that it is impossible to bring them back from their evil way. For about them it is said: "All who enter her do not return, and do not attain the paths of life" (Proverbs 2:19). And regarding such troubles of the soul as these and these — which have now multiplied in these generations, in our many sins — about them all our prophets and sages prophesied from before, about these generations, as Daniel said: "And many shall be purified and refined, but the wicked shall act wickedly and none of the wicked shall understand, but the wise shall understand" (Daniel 12:10). And it is written: "And some of the wise shall stumble, to refine among them and to purify and to whiten, until the time of the end; for it is yet for the appointed time" (Daniel 11:35). Praiseworthy is one who merits in these generations to strengthen himself in Hashem Yisborach and to go in the straight and true path, in simplicity, and in the old path upon which our fathers trod from of old. And to educate his children in the Torah of Hashem — in the study of Gemara and Poskim, and a little Scripture — as our fathers practiced from of old. And then both this and that will endure in his hand. And not like the heretics, who make the primary thing the study of Scripture and the wisdom of grammar, and nullify the essential study — which is Gemara and Poskim. And our Sages, of blessed memory, said: "Keep your children from higayon [excessive literal Bible study]" (B'rachos 28b). And they said that the Babylonian Talmud is "mixed from everything — Scripture and Mishnah and Gemara." And especially since in truth the essential intention of the heretics is only to clothe themselves in some [semblance of] truth — for "any falsehood that does not have truth at its beginning does not endure" etc. Therefore they mislead the children of Yisroel and say that they are doing them a favor by teaching the children of Yisroel Scripture. And for the time being they nullify them from the essential study — from Gemara and Poskim. And afterwards they nullify them entirely and teach them empty, deceptive matters — which are the wisdoms and languages, so that one should know where Kush stands on the map of the world. Woe to them! Woe to their souls! For they say that the holy law of "one who exchanges a cow for a donkey" the youth does not need to know. But the foolishness of how many tails the strange worms found in distant lands have — this the youth needs to know! For they print this in their charts that they composed in their schools. "Your overturning! See — for Hashem has poured into them a spirit of confusion" (cf. Isaiah 19:14; 29:16). May Hashem, in His abundant compassion, have mercy upon us and upon our offspring and upon the remnant of His people Yisroel, and save us and our offspring from them and from their tumult. Based on LM II:12 "V'Ayeh HaSeh L'Olah." §1: The foundational principle — no matter how far one falls, even to filthy places, even to doubts about Hashem — ain shum yi'ush ba'olam klal. When one searches "Ayeh m'kom k'vodo?" the very asking = the ultimate ascent. Ayeh = the ma'amar sasum (sealed utterance = B'reishis), higher than all ten utterances. The filthy places receive their vitality specifically from there (because of its great concealment). Therefore searching "Ayeh" in those very places = ascending to the highest root. "V'Ayeh HaSeh L'Olah" = this is t'shuvah itself. §2: This applies to everyone — not only those who have fallen, but even the truly righteous. Every ascent from level to level requires a preceding descent. During the descent, one searches "Ayeh" → ascends to the root of all levels (ma'amar sasum) → renews the n'shamah → emerges at a higher madreigah. The descent itself is the mechanism of ascent. §3: Two modes of avodah. (1) Torah = "m'lo chol ha'aretz k'vodo" = revelation of kavod. (2) Derech eretz / masa umatan = "Ayeh m'kom k'vodo?" = searching in concealment. "Tov Torah im derech eretz, shey'gi'as sh'naihem m'shakeches avon" (Avos 2:2). Torah alone → must still descend before each new ascent. Business alone → dangerous (k'dushah is concealed in the aspect of Ayeh → the chitzonim also draw from there). Therefore: "toraso keva um'lachto arai." Both together eliminate sin. §4: "B'shivt'cha b'vaisecha uv'lecht'cha vaderech" (D'varim 6:7). Torah = b'shivt'cha b'vaisecha (fixed, enduring). Business/journeys = uv'lecht'cha vaderech (na vanad, m'tultal). "Nodeid hu lalechem Ayeh" (Iyov 15:23) — wandering for bread, searching Ayeh. §5: All the exiles = K'nesses Yisroel wandering. "K'tzippor nodedes min kinah kein ish nodeid mimkomo" (Mishlai 27:8). "V'heifitz Hashem eschem ba'amim... uvikashtem misham es Hashem Elokecha umatzasa" (D'varim 4:27–30). Extended passage on the tzaros of ikvesa diM'shicha: the essential trouble = tzaros hanefesh, the concealment of kavod, the departure of true Tzadikim, the multiplication of "truths" (sheker), and above all the catastrophe of haskalah — teaching youth external wisdoms and languages, uprooting them from Torah. Sharp condemnation. Daniel's prophecies on the end of days. The counsel: go in the old path, Gemara and Poskim, simplicity. Based on Likutay Moharan II:12 "V'Ayeh HaSeh L'Olah" Therefore, now, in the intensity of the last exile, at its end, each and every person must be very careful to go with the aforementioned teaching, to fulfill all that is written in it — to seek and request and search very, very much, at every time and in every place, after His glory, Yisborach. And he should ask and request: "where is the place of His glory?" And then, if he seeks Him and searches for Him well, he will certainly be able to find Him, Yisborach — even if he is the worst of the worst, even if he has done whatever he has done, and even now he is in the place where he is. Nevertheless, he should always strengthen his hand to seek and search for Him, Yisborach, even in his place — even though he has fallen to the completely evil places, which are the filthy places, where His glory, Yisborach, is far from there, as it is written: "For My glory I will not give to another" (Isaiah 42:8). Nevertheless, he should be pained and he should yearn and he should seek and request and search: "where is the place of His glory?" And then he will merit to ascend to the ultimate ascent, to the aspect of Ayeh — which is the sealed utterance, from which all the ten utterances and all the worlds and the souls and all the levels — all of them — receive, as above. And this is the aspect of the work of the Mishkan, which they were commanded [to build] after the incident of the [golden] calf. For the Mishkan is the aspect of the aforementioned lofty holiness, the aspect of Ayeh, which one merits to find through the seeking and searching — that one searches and seeks at the time when one is far from holiness and goes wandering and displaced and uprooted. For the Mishkan did not have a fixed location. And then, kivyachol, the holiness was in the aspect of being uprooted, and it was not known "where is the place of His glory?" — only: in the place where the cloud would dwell, there the children of Yisroel would encamp. And there are times when the cloud would be there etc. For had Yisroel not sinned, they would have entered Eretz Yisroel immediately — where the essential fixed location of His holiness is. And there is the essential revelation of His glory, Yisborach. For there are all the ten levels of holiness, which are the aspect of the ten utterances through which He created the world for the sake of His glory, Yisborach. But because they sinned with the calf — which is idol worship, which is the filthy places — and they fell greatly and became very distant from His glory, Yisborach — therefore their rectification was through the aforementioned aspect, through the aspect of Ayeh, as above. For through this one revives oneself even if one falls to idol worship, which is the filthy places, as above. And this is the aspect of the work of the Mishkan: that Hashem Yisborach commanded them to build a Mishkan from silver and gold and copper and other mundane objects. For through the abundance of silver and gold they had made the calf, as it is written: "And much gold" (Deuteronomy 1:1) — as Rashi explains there. And Hashem Yisborach commanded them that with the very thing through which they ruined, they should be rectified. And that they should search and seek the holiness specifically there. And every man should seek and search if there is found by him silver and gold etc. — and he should bring it for the work of the Mishkan. And through this specifically they built the Mishkan, which went with them from place to place. And in every place where it stood, there it acquired lofty holiness, and they practiced there all the laws that apply in the Beis HaMikdash. And a stranger was forbidden to enter the place where the Mishkan stood, and all the [other] laws. And afterwards, when they dismantled the Mishkan from there, all strangers and even those who were tamei [impure] were permitted to enter there. For this holiness is in the aspect of Ayeh, the aspect of "where is the place of His glory?" — for it is a lofty and very concealed holiness, to the point that it is impossible to know its place — Ayeh. Only in the place where one merits to find it, according to the seeking and searching — there one merits that His holiness should be revealed. And therefore the Mishkan did not have a fixed place — for it is in the aspect of "where is the place of His glory?", as above. And therefore the Mishkan was built from silver and gold and other mundane objects, as above. And therefore the thirty-nine m'lachos [categories of work] — in which all business and commerce are included — we derive them from the Mishkan [miMishkan gamrinan]. For the holiness of the Mishkan is the aspect of the aforementioned lofty holiness, which is the aspect of Ayeh. For this holiness is concealed within business and the thirty-nine m'lachos, within silver and gold and other objects, as above. And this is the aspect of the fact that the Torah was given specifically in the desert. And Yisroel went there in the desert for forty years. And during all those forty years the Mishkan went with them. And there Hashem Yisborach spoke with Moshe, and they received the Torah from the mouth of Moshe Rabbeinu, alav hashalom. As it is written: "And Hashem spoke to Moshe in the desert of Sinai and in the Tent of Meeting" (Numbers 1:1). And the entire Torah — which is all included in the Ten Commandments, which are the aspect of the ten utterances through which His glory, Yisborach, is revealed, as above, in the aspect of "the whole earth is full of His glory" — and the entire Torah, the totality of all ten portions of the glory — they are all drawn from the aspect of the aforementioned sealed utterance, which is B'reishis, the aspect of "where is the place of His glory?" — which is the aspect of the root of the Torah, the root of the glory, the root of the ten utterances, as above. And therefore, before one merits some revelation in Torah and service — which is the aspect of receiving the Torah — there must first be many confusions and doubts and many obstacles, desires, and distractions, and the like. For all this is drawn from the aforementioned places of the chitzonim, which receive vitality from the very concealment and hiddenness of the sealed utterance, the aspect of Ayeh, as above — as is explained at the end of the aforementioned teaching, that before every Torah [insight] there are these confusions etc.; see there. And then, when these confusions and obstacles and desires etc. overpower a person, and he does not know any way how to escape from them and how to find His glory, Yisborach, there — and he asks and seeks and requests and searches "where is the place of His glory?" — then the descent is the purpose of the ascent. And then he merits the aspect of the sealed utterance, which is the aspect of Ayeh, the root of the Torah and all the utterances. And then he merits to draw Torah from there. For the essential Torah is all drawn from there. For one draws the revelation of His glory, Yisborach — which is the totality of the Torah — from Ayin [nothingness] to Yeish [existence]. And the essential vitality of all the glory and the Torah and all the utterances is drawn from there — from the aspect of the sealed utterance, which is the aspect of Ayeh, which is B'reishis, which is the beginning of the Torah, from which the entire Torah is drawn, as above. For the k'lipos and the chitzonim, the aspect of the filthy places, receive their vitality from the very concealment and hiddenness [of the sealed utterance]. And through this they have the power to conceal His glory, Yisborach, entirely, chas v'sholom, and to introduce heresy and confusions and doubts into the heart — from where is the essential power of the Yaitzer HaRa, which is called eil acheir [a foreign god]. But one who falls there, chas v'sholom, and he asks and seeks and searches there Ayeh etc., as above — then he merits to ascend to the root of all the holinesses, to the root of the Torah, which is the aspect of Ayeh, the aspect of B'reishis. And he draws and receives the revelation of the Torah from there. And this is the aspect of the receiving of the Torah specifically in the desert, after the intensity of the exile of Egypt. For in the intensity of the subjugation of the exile of Egypt — which was an exile of the soul and the body — then "the children of Yisroel cried out to Hashem" (Exodus 2:23). For they did not know any counsel or strategy how to be saved from them. They only grasped the craft of their fathers, and cried out to Him, Yisborach, and they were hoping and seeking to find His glory, Yisborach. And through this they merited the redemption. And then they went in the desert — a place of "fiery serpent and scorpion and thirst" (Deuteronomy 8:15) etc. — which is the aspect of the places of the chitzonim, distant from His glory, Yisborach. And there specifically they sought and searched for Hashem Yisborach, until they merited to receive the Torah in the desert. For this is "the descent is the purpose of the ascent." For specifically in the desert — which is the places of the chitzonim — when one seeks and searches there after His glory, Yisborach, then specifically there one merits the receiving of the Torah, which is drawn from the aspect of Ayeh — which one merits through the seeking and searching specifically in the places of the chitzonim, which is the aspect of the desert, as above. And this is [the meaning of] the fact that Yisroel fell to doubts before the receiving of the Torah, as it is written: "Is Hashem in our midst, or is there nothing?" (Exodus 17:7). And it is brought in the holy Zohar that they tested whether the aspect of holiness called Yeish ["something/existence"] dwells in their midst — or the aspect of Ayin ["nothing"]. That is, as above: for the two aforementioned aspects — which are the revelation of holiness, the aspect of "the whole earth is full of His glory," and the aspect of Ayeh, as above — they are the aspects of Yeish and Ayin. And because of the suffering they had then — that they did not have water — they began to fall to doubts and did not know if Hashem is in their midst. And then Hashem Yisborach brought Amalek upon them. And then they looked upward. For this is the way of a person: sometimes, as long as the adversary is not overpowering him so much, he is still negligent in searching after His glory, Yisborach. But when the adversary spreads over a person greatly and wants to make him fall completely, chas v'sholom — then the holiness of the person's soul is awakened. And then specifically he begins to seek and search: "where is the place of His glory?" And this is the aspect of the war of Amalek before the receiving of the Torah. For Amalek is the contamination of the serpent, the aspect of the aforementioned filthy places, where it is impossible to find His glory, Yisborach, in any way whatsoever. One can only cry out to Hashem in a very strong voice, to seek and request: Ayeh — where, indeed, is the glory of His holiness, Yisborach? And then they prevail over him and ascend to the ultimate ascent, in the aspect of: "And it was, when Moshe raised his hand, Yisroel prevailed" (Exodus 17:11). As our Sages, of blessed memory, said: when Moshe would raise his hands and Yisroel would look upward, they would be victorious. And seemingly, it is difficult: why did Moshe do this specifically through the raising of his hands? He should have told them with a full mouth that they should subjugate their hearts to the Omnipresent, and Hashem Yisborach would help them. But in truth, this is the aforementioned matter: that at the time when the intensity of the contamination of the serpent, chas v'sholom, overpowers — which is the filthy places, which is the aspect of the war of Amalek, where it is impossible to find His glory, Yisborach, in any way whatsoever — then it is impossible to speak at all about His glory, Yisborach. One can only hint with one's hands — like Moshe Rabbeinu, alav hashalom, who raised his hands to hint to them that they should look upward. That is: even though the filthy places like these are now overpowering — which are the aspect of the war of Amalek, where it is impossible to speak and to reveal His glory, Yisborach — nevertheless: "Lift up your eyes on high" (Isaiah 40:26) and look upward, and seek and request and search: Ayeh — where, indeed, is He, Yisborach? And then Yisroel would be victorious. For through this they ascend to the ultimate ascent, to the aspect of Ayeh, as above. And therefore they merited immediately afterwards the receiving of the Torah, which is drawn from the aspect of Ayeh, which is B'reishis, as above. And this is the aspect of the intensity of the burden that Pharaoh burdened upon them even more after Moshe came to him and told him to send them out. And then Moshe asked: "Why have You dealt ill with this people?" (Exodus 5:22) etc. For the redemption needed to be from the aspect of Ayeh, which is the aspect of the great Yovel [Jubilee], the fiftieth gate, from which Yisroel were redeemed. Therefore, at the end of the exile, close to the actual redemption, Hashem Yisborach concealed Himself, kivyachol, so much — to the point that even Moshe Rabbeinu himself did not understand His ways, and asked difficult questions, which is: "Why have You dealt ill?" etc. — which is the aspect of "where is the place of His glory?" Where is Your promise that You promised to redeem them, and now it is the opposite?! And then, through this specifically, they were redeemed. For then Hashem Yisborach revealed Himself further to Moshe, until He redeemed them through him. For it is alluded to at the end of the aforementioned teaching: that even the great Tzadik, very great in level — before he merits the revelation of the Torah, doubts must first come upon him, until he asks Ayeh etc. And through this he merits the revelation of the Torah. And this is also the aspect of the redemption. For the redemption is the beginning of the receiving of the Torah. And also then they merited several mitzvos. For the essential redemption is the redemption of the soul — to draw close to Hashem Yisborach — which is the aspect of the receiving of the Torah, as above. And therefore, after all the exiles, they merited to receive the Torah. For after the exile of Egypt, there was the essential receiving of the Torah. And similarly after the exile of Babylon, they merited to receive the Torah in the days of Mordechai and Esther. And similarly after this [current] exile, then there will be the essential revelation of the Torah. For the essential revelation of the Torah will be in the days of Mashiach, who will come speedily in our days. For through the exile — that they are exiled among the nations, which are the aspect of the filthy places, and there they search and seek Ayeh etc., as above, in the aspect of "and you will seek from there Hashem your G-d" etc., as above — through this they merit a great ascent, to the aspect of Ayeh, from which is the essential receiving of the Torah, as above. And this is the aspect of the fact that the essential lien of a creditor is upon karka'os [land]. And therefore the movable property of orphans is not liened to a creditor. For in all the things in the world, His glory, Yisborach, is clothed — from which is their vitality. And the holiness and the vitality — the G-dliness that is clothed in karka'os and mitaltelim — is in the two aforementioned aspects. For karka'os are the aspect of the holiness that is fixed, standing, and enduring — in the aspect of "and the earth stands forever" (Ecclesiastes 1:4). And this is the aspect of "the whole earth is full of His glory." But mitaltelim, which are uprooted and wandering and displaced — there the holiness is concealed, in the aspect of "where is the place of His glory?" — for they have no fixed place. And this is drawn from the holiness of the Mishkan, which was uprooted and went from place to place, as above. For the essential revelation of His glory, Yisborach, is specifically in the aspect of ha'aretz [the earth] — in the aspect of "the whole earth is full of His glory": "the whole earth" specifically. For there is the essential revelation of His glory, Yisborach. For Hashem Yisborach, when He wanted to create the worlds in order to reveal His glory, Yisborach — for everything was created for the sake of the glory, as above — then Hashem Yisborach saw that because of the very enormity of the light of His glory, Yisborach, it was impossible to reveal His glory except through the ultimate tzimtzum [contraction]. And this is the central point of this physical world — which is the earth and the dust, which is coarse and materialized matter at the ultimate degree of physicality, which is the ultimate tzimtzum. And through this ultimate tzimtzum of this earth — through this specifically He revealed His glory, Yisborach. For without this, it would have been impossible to reveal His glory, Yisborach, because of the enormity of the light, as above. And therefore man was created in this physical world. For the essential revelation of His glory, Yisborach, is specifically through man — who is the ultimate purpose of all created beings, for whose sake everything was created. And therefore man was created "dust from the ground" (Genesis 2:7). For because of the very enormity of the brilliance of the light of the human soul — which is "a portion of G-d from Above" (Job 31:2), and is drawn from a very, very lofty and exalted place, for "Yisroel arose in thought first" — therefore it was not possible that any world could bear the light of the holiness of his soul, except through being clothed in a body made from the dust of this physical earth, which is the ultimate tzimtzum, as above. And this is what is written: "And Hashem G-d formed man, dust from the ground" (Genesis 2:7). Then specifically: "And He breathed into his nostrils the breath of life." For specifically through being formed in such a murky body, which is dust from the ground — through this specifically it was possible for him to receive the breath of life, which is drawn from a very exalted and awesome source, whose light cannot be borne in any world, except through being clothed in such a tzimtzum — dust from the ground, as above. It emerges that the essential revelation of His glory, Yisborach, is specifically in ha'aretz [the earth] — in the aspect of "the whole earth is full of His glory." And as it is written: "And His glory shall fill the whole earth" (Psalms 72:19). And similar things, many more. But mitaltelim, which are wandering and displaced and their place is not known — Ayeh — for they have no fixed place — there one must seek and search for the holiness, in the aspect of "where is the place of His glory?" This is the aspect of business — that one must transport [goods] from place to place and take the merchandise from place to place, until one finds its place to sell it there. And this is the aspect of one needing to seek and search for their place. For in the place where they receive more vitality from Hashem Yisborach, there one can profit from them. But one does not know their place — Ayeh — for today the merchandise is valuable here and tomorrow in another place. And this is what our Sages, of blessed memory, said: "Movable property — all of it is prime property [mitaltelei kol milei maitav hu], for if it does not sell here, it sells in another city." For even though the essential vitality is drawn to karka [land], where His glory is essentially, as above — and therefore the essential vitality of man and all created beings is from karka'os, for everything came from the dust, and all the foods and all the things in the world — everything is from the dust, as our Sages, of blessed memory, said — nevertheless, in one aspect there is an advantage in mitaltelim over karka'os. For there, in karka'os, which receive vitality from the aspect of the revealed utterances, the aspect of "the whole earth is full of His glory" — therefore there are many tzimtzumim [contractions] there. And this is the aspect of the ten utterances — that each glory and each utterance has its own tzimtzum and boundary unto itself, as above. And this is the aspect of the m'tzarim [boundaries] that each and every piece of land has — its own boundary. And because of the tzimtzumim and boundaries that each and every utterance of the ten utterances has — through which the world was created, and which are essentially clothed in the land of the earth — therefore there are many differences in the quality of lands. And this is the aspect of idis [prime land] and bainoinis [medium land] and ziburis [inferior land] — which are the aspect of right and left and center, in which all the tzimtzumim of all the ten utterances are included, as above. But mitaltelim — they are inferior from one side, because they are uprooted and wandering and displaced, and the holiness is hidden and concealed in them, and their place is not known — Ayeh. But when one searches for their place, one can find the good and the vitality in them in each and every thing. For "movable property — all of it is prime property." For since their vitality is from the aspect of Ayeh, which is the sealed utterance, from which everything receives, as above — and there, boundary and tzimtzum are not applicable — therefore in mitaltelim, which are drawn from there, idis and bainoinis etc. are not applicable there at all. For there, there is no tzimtzum and boundary at all. Only one must seek and search for that holiness, for its place is not known — Ayeh. But when one searches and finds the vitality and the holiness that is drawn from there — then everything is good, and there is no thing in which one cannot find good — through the holiness that is drawn from the aspect of Ayeh. And therefore "movable property — all of it is prime property, for if it does not sell here, it sells in another city." That is: there, in the aspect of mitaltelim, the aspect of Ayeh — everything is good. And "all of it is prime property." Only one must seek and search very, very much for the holiness there, for there is no fixed place there. And this is: "for if it does not sell here" etc. — for in the place where the holiness of the thing is revealed, there one merits to succeed and profit from that thing, as above. §6: Practical exhortation — in the intensity of galus, even the worst of the worst must search "Ayeh m'kom k'vodo?" and will certainly find Him. §7: The Mishkan as the paradigm of "Ayeh" — built after the sin of the golden calf. Had Yisroel not sinned, they'd have entered Eretz Yisroel (fixed k'dushah). Instead: tikkun through the very silver and gold that caused the calf → built into a Mishkan that traveled from place to place with no fixed location = b'chinas Ayeh. The 39 m'lachos = miMishkan gamrinan, because the k'dushah of Ayeh is concealed within business and commerce. §8: Torah given in the midbar — place of "nachash saraf v'akrav v'tzimaon" = m'komos hachitzonim. Before every Torah insight, there are bilbulim and sfaikos (from the concealment of the ma'amar sasum). Searching Ayeh in the midbar = y'ridah tachlis aliyah → kabolas haTorah. Parallel to galus Mitzrayim: "vayitz'aku B'nei Yisroel el Hashem" → g'ulah → Torah in the midbar. The k'lipos receive power from the concealment → k'firos, bilbulim, sfaikos in the heart = ko'ach haYeitzer HaRa = eil acheir. §9: "Hayeish Hashem b'kirbainu im Ayin" (Sh'mos 17:7) = Zohar: they tested Yeish (revealed k'dushah) vs Ayin (concealed = Ayeh). Amalek came → forced them to look upward. Why did Moshe raise his hands rather than speak? Because in the war of Amalek (m'komos ham'tunafim), it is impossible to speak of k'vodo Yisborach at all — one can only hint with hands → "s'u ainaichem lamarom" → seek Ayeh → they prevailed → merited kabolas haTorah. §10: Pharaoh's increased burden after Moshe came = "lamah haraiosa la'am hazeh?" = Ayeh = Moshe himself asking "where is Your promise?" G'ulah from the Yovel HaGadol (sha'ar hachamishim = Ayeh). Even the greatest Tzadik must have sfaikos before hisgalus haTorah. §11: After every galus → kabolas haTorah. After Mitzrayim → Sinai. After Bavel → Mordechai and Esther. After this galus → essential hisgalus haTorah in the days of Mashiach. §12: Now applies to the halachah. Karka'os = fixed k'dushah = "v'ha'aretz l'olam omedes" = "m'lo chol ha'aretz k'vodo" = revealed utterances → tzimtzumim → m'tzarim → idis/bainoinis/ziburis. Mitaltelim = na'im v'nadim = Ayeh = Mishkan. "Mitaltelei kol milei maitav hu" — because their vitality comes from Ayeh (ma'amar sasum), which has no tzimtzum or boundaries at all. Therefore no idis/bainoinis/ziburis in mitaltelim. Hakol tov — if you search. Business = transporting goods from place to place seeking their "place" = seeking Ayeh. The essential tzimtzum of the aretz → man created afar min ha'adamah → only through this ultimate tzimtzum could nishmas chaim (chelek Eloka mima'al) be received. Based on Likutay Moharan II:12 "V'Ayeh HaSeh L'Olah" And therefore mitaltelim require extra guarding from theft and damage. For there, in the aspect of mitaltelim, there extra guarding is needed. For the essential hold of the k'lipos and the chitzonim is from the aspect of Ayeh, which is the sealed utterance, as above. And therefore in mitaltelim, which are drawn from there, denials and repudiations are more common in them, as well as thefts and losses and damages — for all of this is drawn from the chitzonim, whose hold is from the concealment of the sealed utterance, as above. And therefore one must guard them very much and place one's eye upon them greatly and not avert one's eye from them. And this is the aspect of the fact that one must always place one's eye and heart upon the aspect of the holiness that is concealed and hidden in all the things in the world — which is the aspect of Ayeh, that one must seek and search at all times for that aspect of holiness, so that the Sitra Achra should not overpower, chas v'sholom, to conceal that holiness — because it is a sealed and concealed utterance. And through the concealment of the sealed utterance, from there is drawn the hold of the Sitra Achra — from which are all the damages and denials, chas v'sholom, as above. Therefore one must search and seek at all times "where is the place of His glory?" — in every thing in the world. And to believe that Hashem Yisborach is concealed and hidden in every thing in the world. And to believe that Hashem Yisborach is concealed and hidden in every place and in every thing in the world etc. And through this one will be guarded from them, and will merit to find Him, Yisborach, always, as above. And therefore karka [land] cannot be stolen. For there, thefts and denials that are drawn from the aspect of Ayeh do not take hold as much, as above. And therefore the movable property of orphans is not liened to a creditor. For all the mitaltelim are in the domain of the person — they are under his authority and need to receive vitality and guarding and sustenance from the person. For their vitality is concealed and hidden, as above. Therefore the person must always occupy himself with them and guard them and draw vitality to them — that is, to seek the vitality and the good that is concealed in them, as above. And immediately when the person departs, then his n'shamah ascends Above and its place is not known — Ayeh. For the root of his n'shamah is from the aspect of Ayeh etc., which is the root of everything. And then the mitaltelim are no longer in his domain at all. For the root of their vitality that they received from him — through which they were in his domain — has now departed Above, to the aspect of Ayeh, as above. But karka [land] always stands in the domain of its owner. For its vitality is fixed and enduring. And even when the person departs, it is in the domain of his nefesh. For a person is comprised of everything and has nefesh, ruach, and n'shamah. And the nefesh is drawn from the aspect of "the whole earth is full of His glory." And the n'shamah is the aspect of "where is the place of His glory?" And the ruach connects the two of them together, as is known. And all of this is understood in the Writings [of the Arizal] and the words of Rabbeinu, zichrono livrachah. And when the person departs, then the nefesh remains in this world, and the n'shamah departs Above, to the aspect of "where is the place of His glory?" And the ruach connects them together, if he merits. Therefore the mitaltelim, whose root is from the aspect of Ayeh — their vitality departs from the person at the time of his departure. And therefore they leave his domain immediately at the time of the departure and enter immediately into the domain of the heirs. For the mitaltelim always need to be in the domain of a person who will search and seek and draw vitality to them, as above. But karka — its vitality is fixed. For it receives from the aspect of "the whole earth is full of His glory" — which is the aspect of the nefesh of the person, which remains in this earth. Therefore karka is always called by the name of the deceased, as it is written: "To establish the name of the dead upon his inheritance" (Ruth 4:5). And therefore the essential lien of the creditor is only upon karka. For the mitaltelim have already left his domain at the time of his departure, and they are now actually the property of the heirs, for they receive vitality from them. For they need to receive new vitality at all times — because the holiness is concealed there. And this is the aspect of the fact that mitaltelim need guarding and supervision and airing and spreading out — which is the aspect of the fact that one must always supervise them, to draw vitality to them from their root, because the holiness is concealed and its place is not known. Therefore no lien of the creditor applies to them. For they have no fixed vitality — only through the person who draws vitality upon them at all times, as above. Therefore they are now actually the property of the heirs, and they do not belong to the creditor at all. But karka — all the vitality that was drawn to it through the person at the time he acquired it is fixed in it forever. For there the vitality is fixed, as above. And also its vitality is in the aspect of the nefesh of the person, which remains in the earth even after the departure. Therefore it belongs to the creditor of the deceased — for it is still in his domain, as above. And this is what the Poskim wrote: that nowadays we collect from the movable property of orphans. For now, at the end of the last exile — when the concealment has intensified very much, and Hashem Yisborach is hidden from us very, very much, in a concealment within concealment, as it is written: "And I will surely hide" (Deuteronomy 31:18) — and we have nothing now with which to revive ourselves except through the seeking and searching, that we search and seek "where is the place of His glory?" And we are pained and we yearn for the redemption of the soul, to return to Him, Yisborach, in truth, as it is written: "And you will seek from there Hashem your G-d, and you will find" (Deuteronomy 4:29) etc. — which was stated about these days, which are the end of days, which is mentioned there in that parshah. And the essential intensity and length of our exile is only for this purpose: so that we should seek and search "where is the place of His glory?" For we need now to ascend to a great ascent, to merit the final redemption — when Yisroel will ascend to the ultimate ascent. Therefore the exile has intensified greatly, with great length — until each person asks: Ayeh — where is His promise? And how long until the end of wonders? And through meriting to search and seek His glory well, we will merit the ultimate ascent — which is the aspect of Ayeh — and then the complete redemption will come. And this is the aspect of (Isaiah 21:11–12): "Watchman, what of the night? Watchman, what of the night?" etc. "If you would inquire, inquire; return and come." For everyone calls and cries out to Hashem Yisborach: "Watchman, what of the night?" — what will be the end of this exile and darkness? And when will we merit the redemption of Mashiach? And Hashem Yisborach responds: "If you would inquire, inquire" — which is a language of seeking and searching. That is: if you seek and search well — "where is the place of His glory?" — "return and come" — for this is the essence of t'shuvah, as above. And then you will merit the complete redemption, as above. And therefore nowadays even the movable property of orphans is liened. For Yisroel, through their abundant exiles that they have already endured for so many years — and they have been uprooted and wandering and displaced through many exiles, and especially through the intensity of this bitter exile, through their harsh uprootings — through this they have sanctified all the places and drawn holiness to all the aspects of the uprooted things. For through Yisroel being uprooted and wandering and displaced in exile — through this they seek and search at all times "where is the place of His glory?" — until they merit at all times this exalted holiness. And through this, all their uprootings become sanctified. And therefore now, when Yisroel have endured so many exiles — all the aspects of the uprooted sparks have already been sanctified, to the point that now even in them the holiness is fixed and enduring. For they have already drawn the holiness in a fixed manner through the seeking and searching of the abundant exiles — through which they reveal His holiness in every place, as above. And therefore now, mitaltelim are like karka'os for all matters. For the holiness is already fixed even in them, as above. And therefore one may not collect from the property of orphans except with an oath. For in every place where there is a denial, an oath is needed. For when there is denial and repudiation — which is from the Sitra Achra and the chitzonim, which are the Sitra d'Nukva [the feminine side (of impurity)], whose nursing is from the concealment of the sealed utterance, as above — then an oath is needed. For sh'vu'ah [oath] and neider [vow] are in the aspect of Ayeh, which is the sealed utterance, which is the root of all the utterances and the entire Torah. And therefore any person can forbid upon himself whatever he wants through an oath and a vow. For from there — from the aspect of sh'vu'ah and neider — the entire Torah is drawn. For anyone who vows and swears — it is as though he vows and swears by the life of the King, as our Sages, of blessed memory, said. For from there is the vitality of everything, for they are in the aspect of the sealed utterance, as above. And therefore everyone can forbid upon himself whatever he wants through an oath and a vow. For when one ascends to there, he draws for himself new mitzvos as he wishes — for from there the entire Torah is drawn, as above. Therefore he can make what is permitted into what is forbidden, and obligate himself in what he is not obligated — through a vow and an oath. It emerges that now he has new mitzvos to fulfill what he has vowed or sworn. For from a vow and an oath, which are the root of everything, he can draw for himself the light of the Torah and the mitzvos as he wishes, as above. And therefore, when there is a denial — whose hold is from the aspect of Ayeh, when one must search and seek Ayeh etc. in order to ascend to the root of holiness, which is the aspect of Ayeh etc., as above — therefore an oath is needed. For through this one ascends and binds oneself to the aspect of Ayeh, through which all the chitzonim are eliminated, and all the denials and repudiations that come from them, as above. And therefore one does not swear on karka'os [land]. For they are in the aspect of the revealed utterances, the aspect of "the whole earth is full of His glory." And therefore a sh'vu'ah, which is the aspect of Ayeh, is not applicable there, as above. And therefore one may not collect from the property of orphans except with an oath. For when [the borrower] has died and the Sitra d'Mosa [the side of death] holds sway — whose nursing is from the aspect of Ayeh, as above — through which he has departed and his place is not known — Ayeh — therefore the falsehood can take hold, chas v'sholom, whose nursing is from the concealment of the sealed utterance, as above. Therefore an oath is needed — for through this one ascends to the root of holiness, to the aspect of Ayeh, the aspect of the sealed utterance. And one draws the holy illumination from there. And through this their nursing is eliminated and the truth is revealed, as above. And this is the aspect of S'firas HaOmer, and the aspect of Pesach Sheini, and the aspect of La"G BaOmer. For before the receiving of the Torah, one must count S'firas HaOmer — forty-nine days — in order to leave from impurity to purity, as is brought. And this is the aspect of t'shuvah. And the essence of t'shuvah, to leave from impurity to purity, is through the seeking and searching — that one searches and seeks "where is the place of His glory?" — through which one merits the ultimate ascent. And this is the aspect of S'firas HaOmer — that one counts and tallies the days from day to day. And this is the aspect of Ayeh, in the aspect of (Isaiah 33:18): "Where is the one who counts?" [Ayeh sofeir]. For the counting and tallying is like one who counts and tallies and seeks and searches until he finds — until he reaches the goal of his seeking. And through the counting of each and every day of the days of the Counting, one merits to leave from one gate of impurity into one gate of holiness. And one draws moach and da'as of holiness on each and every day. And the essential thing is through the counting — which is the aspect of seeking and searching, as above — until one merits on Shavuos the receiving of the Torah through this, as above. For at the time when a person is far from His holiness, Yisborach, and he is wandering and displaced and uprooted, and they push him from his holiness from one fall to the next, Rachmana litzlan — nevertheless, if he is strong and courageous to seek and inquire and search and dig at all times, and to yearn and long and seek the one whom his soul loves, to find Him, Yisborach — then even though many days and years still pass and he does not merit to find Him, Yisborach, and to draw close to Him — nevertheless, he should know and believe that at each and every time, through each and every request and request — and through each and every inquiry and inquiry that he inquires and seeks and searches to find the glory of His holiness, Yisborach — and through each and every glance and yearning that he glances and casts his eye to His mercy, Yisborach — and through each and every movement and movement that he turns toward holiness — through all of this he merits each time to shatter walls of iron and doors of copper. Even though afterwards they overpower him again each time, Rachmana litzlan — nevertheless his toil is not in vain, chas v'sholom, and no movement that turns toward holiness is ever lost, chas v'sholom. And if he is strong and courageous to seek and search more — even if whatever passes over him passes — certainly in the very end he will merit to find Him, Yisborach, as above. And this is the aspect of the Counting. For even though on each and every day that one counts and tallies, one still does not merit to leave entirely from impurity to purity and to receive the Torah — nevertheless, at the end of the Counting one merits on Shavuos to receive the Torah, through the power and the merit of having counted forty-nine days. For on each and every day of the days of the Counting, one receives moach and da'as, until the da'as is completed on the fiftieth day, and one receives the Torah then. So too it is with every person and at every time — that many seasons upon seasons must pass over him, and many days and rivers and abysses and different waters must pass over him, and through many deserts filled with great and fearsome serpents and scorpions he must pass — until he merits to enter the gates of holiness in truth. And this matter — the mouth cannot speak and explain and tell one to another the extent to which one needs to strengthen oneself. And even though Rabbeinu, zichrono livrachah, already revealed many lofty and awesome teachings about this, and many beautiful conversations about this — from which the wise person will be able to understand a little how to always strengthen himself and not to abandon the small amount of good that he can do, even if he has fallen to the lowest depths, chas v'sholom — and we have already spoken about this much — nevertheless, one still needs to be informed. And it is impossible to inform and explain everything. For each person thinks that our words are not directed at him — for he has such obstacles, and he is caught in his desires and in his trap so much, that for a person like him it is impossible to truly return to Hashem Yisborach. For he has already been ensnared for days and years in what he has been ensnared in, to the point that he does not believe that he will ever again emerge from darkness. So it seems to each person. And Rabbeinu, zichrono livrachah, would cry out about this greatly and said in this language: "Gevald! Zayt aych nit m'ya'eish!" ["Gevald! Do not despair!"] And he stretched out the word "Gevald" greatly. For in truth, everyone can merit to draw close to Hashem Yisborach in truth — even through this aforementioned teaching alone. That is: that at the very least they should search and seek and be pained and yearn to return to Him, Yisborach, as above. And in the very end he will draw close to Hashem Yisborach. And then he will see that no movement is ever lost, chas v'sholom. And through each and every movement and request that he requests His glory, Yisborach, he merited to accomplish some tikkun — until he will merit to ascend to the ultimate ascent. And this is the secret of the Counting and the receiving of the Torah, as above. And this is the aspect of the omer of barley — that one counts for the waving of the omer of barley. For barley is animal food — which is the aspect of the minchas k'na'os [jealousy offering] of the sotah [suspected adulteress]. For she acted in the manner of an animal; therefore her offering is animal food, as our Sages, of blessed memory, said. And through the waving of the omer of barley, it is alluded that one can seek and find His glory, Yisborach, even in the aspect of animality — which is the aspect of the overpowering of desires, the aspect of the filthy places. And all of this is through the seeking and searching "where is the place of His glory?" — which is the aspect of the Counting etc., as above. And this is the aspect of Pesach Sheini. For this mitzvah was not given through Moshe until the t'mei'im [impure ones] asked: "Why should we be diminished, so as not to bring the offering of Hashem?" (Numbers 9:7) etc. That is, as above: that through this it is alluded that there is no despair in the world at all. For even one who is tamei [impure] or on a distant road, very far from Hashem Yisborach, and cannot bring the offering of Hashem at its appointed time — that he does not merit to perform his service always, in order, at its appointed time and in its season, as befits a man of Yisroel — nevertheless, if he does not despair because of this, and he goes to the true Tzadik, who is the aspect of Moshe, to seek Hashem, and he asks and requests: "Why should we be diminished, so as not to bring the offering of Hashem?" etc. For even though I have defiled my soul and become distant from Hashem Yisborach — nevertheless I ask for counsel and strategy how to draw close to Hashem Yisborach. For certainly there is counsel even for me, how to draw close to Hashem Yisborach — even though I was tamei and on a distant road from Hashem Yisborach. And then Hashem Yisborach is full of mercy upon him, and he merits through this the ultimate ascent. And he merits through this to add a parshah [section] in the Torah. For through seeking and searching "where is the place of His glory?" — through which one merits the aspect of Ayeh, which is the ultimate ascent, as above — through this one merits afterwards to draw from there chidushay Torah [Torah novelties] — which is the aspect of receiving the Torah, which is drawn from there, from the aspect of Ayeh, as above. And this is the aspect of Parashas Pesach Sheini, which was given specifically through the question of the t'mei'im: "Why should we be diminished?" — which is the aspect of asking and seeking Ayeh: where does one find counsel to draw close to His glory, Yisborach, that is so far from us? And this is the aspect of "where is the place of His glory?" — through which one merits the ultimate ascent, from which one receives the Torah, as above. §13: Mitaltelim require extra sh'mirah from theft and damage. Because the k'lipos and chitzonim hold onto the concealment of the ma'amar sasum (= Ayeh), denials, thefts, losses, and damages are common in mitaltelim. One must always place eye and heart on the concealed k'dushah = l'chapeish ul'vakeish Ayeh m'kom k'vodo. Karka cannot be stolen — the hold of the Sitra Achra from Ayeh doesn't apply as much there. §14: The halachic mechanism explained in full. Mitaltelim are in the r'shus of the person who draws chiyus to them. At histalkus: n'shamah ascends to Ayeh → mitaltelim leave r'shus immediately → become property of heirs. Karka: chiyus is k'vu'ah → remains in r'shus of the nefesh (which stays in this world even after histalkus). NR"N: nefesh = "m'lo chol ha'aretz k'vodo"; n'shamah = "Ayeh m'kom k'vodo"; ruach connects them. "L'hakim shaim hameis al nachalaso" (Rus 4:5). Mitaltelim need sh'mirah, ni'ur, shitu'ach → constant drawing of new chiyus. Therefore: no shi'bud of ba'al chov on mitaltelim; they belong to the yorshim. Karka → still in his r'shus → liened. §15: The contemporary halachah (ha'idana govin mimitalt'lei d'yasmei). The galus itself is the mechanism of sanctification: Yisroel's wandering = m'chafshin um'vakshin Ayeh = draws k'dushah into all the m'tultalim. After so many galuyos → the nitzotzos ham'tultalim are already sanctified → k'dushah k'vu'ah even in them → mitaltelei k'mekark'ei l'chol davar. "Shomeir mah milaylah?" (Yeshayahu 21:11) → "Im tiv'ayun b'ayu, shuvu aisayu" = if you seek well (Ayeh), return = t'shuvah = g'ulah sh'leimah. §16: Ain nifra'in minicsei y'somim ela bish'vu'ah. Sh'vu'ah and neider = b'chinas Ayeh = ma'amar sasum = shoresh kol hama'amaros v'chol haTorah. "Kol hanodeir v'nishba k'ilu nodeir v'nishba b'chayai haMelech." Through sh'vu'ah/neider one ascends to the root and can draw new mitzvos (oseh mei'heiteir isur). Hachasha'ah = from Sitra Achra → sh'vu'ah needed to ascend to Ayeh and eliminate the chitzonim. Ain nishba'in al hakarka'os (they are b'chinas ma'amaros hamis'galim = m'lo chol ha'aretz k'vodo → no sh'vu'ah needed). Nicsei y'somim: Sitra d'Mosa → sheker can hold → sh'vu'ah draws holy illumination from Ayeh → truth revealed. §17: S'firas HaOmer = counting from tum'ah to taharah = bakasha v'chipus Ayeh. "Ayeh sofeir" (Yeshayahu 33:18). Each day of the Counting = exiting one gate of tum'ah, entering one gate of k'dushah, drawing moach v'da'as. The great passage of chizuk: even when pushed midchi el dechi for days and years → each t'nuvah toward k'dushah shatters chomos barzel v'dalsos n'choshes → ain y'gi'o larik, ain shum t'nuvah ne'evedes. Rabbeinu z"l: "Gevald! Zayt aych nit m'ya'eish!" Omer s'orim = ma'achal b'heimah = minchas k'na'os of the sotah → even in b'heimiyus one can search Ayeh. §18: Pesach Sheini: the mitzvah wasn't given until the t'mei'im asked "lamah nigarah?" = bakasha Ayeh. Even tamei, even b'derech r'chokah → don't despair → go to the Tzadik Ha'emes (= Moshe) → ask aitzah → Hashem malei rachamim → sachlis ha'aliyah → hosif parshah baTorah (= chidushay Torah from Ayeh). Based on Likutay Moharan II:12 "V'Ayeh HaSeh L'Olah" And this is the aspect of La"G BaOmer. For Rabbi Shimon ben Yochai promised that [the Torah] shall not be forgotten from the mouth of his seed — that the Torah shall not be forgotten from the mouth of Yisroel through him. For "through this Zohar they will go out from exile" (Zohar, Naso 124b). For one Tanna said: the Torah is destined to be forgotten from Yisroel. And Rabbi Shimon ben Yochai said that it will not be forgotten etc., as our Sages, of blessed memory, said (Shabbos 138b). And in truth, both these and these are the words of the living G-d, and both are true, according to the above. For even though it will be forgotten — it will not be forgotten. For when one falls, chas v'sholom, to the aspect of the filthy places that are distant from His glory, Yisborach — this is the aspect of the forgetting of the Torah, which is His glory, as above. But nevertheless, through searching and seeking Him, Yisborach, even there — and asking Ayeh, where?, as above — through this one merits to return to Hashem Yisborach through the ultimate ascent, as above. It emerges that Hashem Yisborach had compassion upon us and taught us counsel from afar: that even within the very essence of the forgetting — nevertheless, through the forgetting itself, which is the aspect of Ayeh, that one knows nothing of the Torah and of His glory at all — nevertheless, through this itself one can return to Hashem Yisborach, through the seeking and searching alone, as above. And all of this is through the power and merit of the Torah of Rabbi Shimon bar Yochai — for he revealed the secrets of the Torah. And all the secrets of the Torah are in the aspect of the sealed utterance, which is B'reishis, the aspect of Ayeh — where all the mysteries and hidden things of the Torah are. And therefore Rabbi Shimon bar Yochai composed the Tikkunim, which are seventy faces on the word B'reishis — which is the sealed utterance, where all the mysteries are hidden, as above. And through this power we have the power to search and seek Him, Yisborach, even at the ultimate depth of the exile of the soul — even if we have become very distant from His glory. For one can search Ayeh etc. until one merits to ascend to the ultimate ascent, as above. For all of this is through the power and merit of the true Tzadikim who merited, through their holiness, to ascend to there, to the aspect of Ayeh, in great holiness — until they attained there the hidden mysteries, as above — like Rabbi Shimon ben Yochai and his companions. And through their power, even one who falls to wherever he falls — to the aspect of the filthy places — has the power to search and seek "where is the place of His glory?" etc. — until he ascends to the aspect of Ayeh, as above. Since there have already been true Tzadikim who merited this light, therefore there is power for the fallen to search and seek until they are rectified as well. For in truth, their essential power is through the true Tzadik who merited the aspect of Ayeh in holiness — which is the aspect of Rabbi Shimon ben Yochai, who merited the hidden mysteries, which are the aspect of Ayeh, as above. For were it not for the merit of the true Tzadik, we would not have the power even to search and seek at all. And chas v'sholom, they would have drowned, chas v'sholom, and there would have been no rising, chas v'sholom, for those who fell and became distant from holiness. And especially now, when there are people who have fallen greatly to sins and complete transgressions, Rachmana litzlan — and from where would they receive vitality and power to be aroused still to seek and search for His glory, Yisborach, and to return to Him? Certainly, chas v'sholom, their hope would have been lost, chalilah. But in truth, through the power of the true Tzadikim — Rabbi Shimon ben Yochai and his companions — who merited the aspect of Ayeh, through this there is power for all the fallen — even to the filthy places — to search Ayeh etc. until they ascend to the ultimate ascent, to the aspect of Ayeh. Since there have already been true Tzadikim who merited the aspect of Ayeh, which is the secrets of the Torah, as above. And this is the aspect of: "And this song shall testify before him as a witness, for it shall not be forgotten from the mouth of his seed" (Deuteronomy 31:21). For the essence of the song is that it informs Yisroel that in the end of days they will be very far from Hashem Yisborach, as it is written there: "For He will see that their power is gone, and there is none remaining, shut up or left" (Deuteronomy 32:36). And then it is said: "Where is their god?" (Deuteronomy 32:37) etc. This is the aspect of Ayeh — that one searches and seeks: where is Hashem Yisborach? And through this it shall not be forgotten from the mouth of his seed — for through this one merits to find Him, Yisborach, as above. And this is the aspect of La"G BaOmer. For then the students of Rabbi Akiva ceased dying, and then Rabbi Shimon bar Yochai departed — and it is the day of his Hillula Raba [great celebration]. For Rabbi Akiva would expound the crowns of the letters — which are the aspect of Ayeh, the aspect of the sealed utterance, the aspect of the secrets of the Torah, as above. And therefore the entire matter of Rabbi Akiva is sealed and concealed and impossible to understand — to the point that even Moshe Rabbeinu, alav hashalom, was not able to understand. And he asked: "This is Torah and this is its reward?" etc. And Hashem Yisborach answered him: "Be silent! Thus it arose in thought" — as our Sages, of blessed memory, said (Menachos 29b). And this is the aspect of the questions that are impossible to understand there — the ways of Hashem Yisborach, that are in the aspect of Ayeh, the aspect of the hidden and concealed mysteries of the King. And because of this, his students did not treat each other with honor — because they were drawn from Rabbi Akiva, who is the aspect of "where is the place of His glory?" — therefore they blemished the honor. For in truth, each person must treat his fellow with great honor, as our Sages, of blessed memory, said. For the honor of Yisroel is the honor of Hashem Yisborach. And when one honors Yisroel, it is as though one honors the Holy One, blessed be He. And through this one reveals His glory, Yisborach, for which was the essential purpose of Creation, as above. But they blemished this and did not treat each other with honor. And this was drawn from the fact that their root was from the aspect of Ayeh. For in truth, one must reveal His glory and draw from the aspect of Ayeh to the aspect of "the whole earth is full of His glory" — for the essential thing is to reveal His glory. But because their root was from a very lofty place, from the aspect of Ayeh, they blemished this and did not strive to draw the honor and to reveal from the aspect of Ayeh to the aspect of "the whole earth is full of His glory" — and they did not treat their fellows, the Torah scholars, with honor. And because of this they departed between Pesach and Atzeres [Shavuos] — when one is engaged in leaving from impurity to purity, to receive the Torah and to reveal it from the aspect of Ayeh, which is the aspect of the secrets of the Torah, to the aspect of "the whole earth is full of His glory," which is the aspect of the revealed [Torah] — to reveal the Torah from concealment to revelation. Therefore they departed. And Rabbi Shimon ben Yochai and his companions were their rectification, as our Sages, of blessed memory, said. For they revealed to us the secrets of the Torah and drew and illuminated much Torah into the world. And on La"G BaOmer, Rabbi Shimon ben Yochai departed. And the departure is the aspect of the n'shamah departing from the body, upward. And then the aspect of Ayeh departs from the aspect of "the whole earth is full of His glory." For the aspect of "the whole earth is full of His glory" is clothed within this earth — which is the aspect of the body of man. But the aspect of Ayeh — this is the aspect of the n'shamah, which is hidden far, far above. And the essential life is when both of them are connected together and the aspect of Ayeh illuminates into the aspect of "the whole earth is full of His glory" — which is the rectification of all the worlds. And death is the aspect of departure and separation, chas v'sholom, between the two aforementioned aspects. And then his place is not known — Ayeh. But the Tzadikim in their death are called living — as Rabbi Shimon ben Yochai said before his departure: "Not the dead shall praise G-d" (Psalms 115:17) — but these are different, for they are called living, as above. That is: for nevertheless he illuminates also in this world, and he is considered as though he is actually alive. On the contrary — now he illuminates more and more. As it is found in the holy Zohar: "The Tzadikim are found more in this world after they have departed" etc. For the Tzadik — the more he ascends further and further to the aspect of Ayeh, the more he draws from there greater and greater illumination to the aspect of "the whole earth is full of His glory." For the essential work of the Tzadik, in his life and in his death, is to reveal His G-dliness, Yisborach, always. And the more he departs and ascends higher and higher, further and further, to the aspect of Ayeh — the more he draws from there greater and greater illumination, for the revelation of G-dliness, that it should be revealed and shine more — the aspect of "the whole earth is full of His glory." And this is the aspect of the Hillula of Rabbi Shimon ben Yochai on the day of La"G BaOmer, when he departed. For each and every year, when he departs anew on the day of his Hillula, he ascends higher and higher. And the essential nature of all the ascents is the aspect of Ayeh, as it is found in the holy Zohar (Tikkunim at the end of Zohar Chadash 109a): "When she ascends, the angels ask about her: 'Where is the place of His glory?'" And the more he departs upward, the more he illuminates for us His G-dliness in greater revelation, and draws greater illumination from the aspect of Ayeh to the aspect of "the whole earth is full of His glory." Through which we have more power to search for Him and seek Him always — until we too will merit to find Him, and we will not forget Him and His Torah and His mitzvos forever. As he promised us: "Through this Zohar they will go out from exile," as above. And this is La"G BaOmer, in the aspect of: "Uncover my eyes and I will behold wonders from Your Torah" (Psalms 119:18) — the aspect of the secrets of the Torah, the aspect of Ayeh — through which one merits complete t'shuvah, as above. Amen and amen. And this is the aspect of: "Upon my bed at night I sought the one whom my soul loves; I sought him but I found him not" (Song of Songs 3:1). "Upon my bed at night" — which is darkness and blackness. That is: when a person falls, chas v'sholom, from His holiness, Yisborach — which is the aspect of night and darkness. And then he must seek His glory, Yisborach, as above. And this is: "I sought the one whom my soul loves." But "I sought him and I found him not" — for he has fallen to such places, Rachmana litzlan, where it is impossible to find His glory, Yisborach, there, as above. But nevertheless, it is forbidden for him to despair — only to search and seek more and more. And this is: "Let me arise now and go about the city, in the streets and in the broad places — let me seek the one whom my soul loves" etc. (Song of Songs 3:2). "In the city, in the streets and in the broad places" — this is the aspect of the aforementioned holiness, the aspect of Ayeh, for this holiness is concealed and hidden in all mundane affairs — which are the aspect of business and commerce that are done in the city, in the streets and in the broad places. That is: he asks and seeks and searches "where is the place of His glory?" that is hidden and concealed in all the matters of business and mundane affairs that are done in the city, in the streets and in the broad places. And this is: "Let me seek the one whom my soul loves" — the aspect of seeking and searching, as above. But still, "I sought him and I found him not" — for it is impossible to find His glory, Yisborach, there, which is so very hidden, as above. "The watchmen who go about the city found me — have you seen the one whom my soul loves?" (Song of Songs 3:3). That is: through the seeking and searching — even though it is impossible to find His glory, Yisborach, there — nevertheless, through this he merited to draw close and to connect to true Tzadikim, who are the aspect of "the watchmen who go about the city" — for they are the guardians of the city [n'turei karta]. And as Rashi explains there, that they are Moshe and Aharon. And through them one merits — through the aforementioned seeking and searching — to return to Him, Yisborach, as above. And this is: "the one whom my soul loves — have you seen?" That is: the Tzadikim know of His glory, Yisborach. And the more they ascend to an even greater level, to the aspect of Ayeh, the more they reveal His glory, as above. And therefore through them, all the fallen merit to ascend to the ultimate ascent — through the seeking and searching alone, as above. And this is: "Scarcely had I passed from them" (Song of Songs 3:4). That is: after they departed — as Rashi explains there. That is: for even though the Tzadik has departed, nevertheless one can draw close to Hashem Yisborach through him. On the contrary — now one can draw close through him even more. For the more he departs upward, further and further, to the aspect of Ayeh, the more he reveals His G-dliness and His glory, more and more, as above. And this is the aspect of the Hillula of Rabbi Shimon bar Yochai etc., as above. And this is: "Until I brought him to the house of my mother" (Song of Songs 3:4) etc. That is: the Mishkan. And as it is adjoined there: "King Shlomo made himself a palanquin" (Song of Songs 3:9) — which Rashi explains there refers to the Mishkan. That is, as above: for the holiness that one merits to find through the seeking and searching after His glory, as above — this holiness is the aspect of the holiness of the Mishkan, which went with Yisroel in the desert, where they received the Torah in the desert of Sinai, in the Tent of Meeting. For from there all the Torah is drawn, as above. And therefore karka'os [land] are acquired through kinyan chalifin [exchange], which is done specifically through mitaltelim. For kinyan sudar [the acquisition through a handkerchief], through which everything is acquired, is done with keilim [vessels] that are specifically mitaltelim. For when one wants to acquire karka, which is the aspect of the revelation of His glory, Yisborach, the aspect of "the whole earth is full of His glory," as above — and therefore anyone who has no karka is not a man, as our Sages, of blessed memory, said (Yevamos 63a) — for every person has some portion in ha'aretz [the earth], where His glory, Yisborach, is revealed according to his portion in the glory of holiness, as above — But it is impossible to merit the revelation of His glory, Yisborach — which is the aspect of acquiring karka, as above — except through ascending to the aspect of Ayeh, from which one draws His glory, Yisborach, from Ayin [nothingness] to Yeish [existence], as above. And therefore karka is acquired through mitaltelim, through kinyan chalifin. For the holiness of the mitaltelim is in the aspect of Ayeh etc. — from which one draws the holiness from Ayin to Yeish, to the aspect of "the whole earth is full of His glory," which is the aspect of karka, as above. And therefore it is called "chalifin" [exchange]. For in that concealed holiness, which is the aspect of Ayeh — there one can exchange his power, in the aspect of: "And those who hope in Hashem shall exchange their power" (Isaiah 40:31) etc. For anyone who needs to ascend from level to level and to exchange his power — he needs to ascend to there, to the aspect of Ayeh, where the essential hope and trust is. For everyone hopes and waits and looks to Him and casts their eyes to Him, Yisborach. And there they exchange their power. For He is the root of everything. And it is impossible to go from level to level, from this tzimtzum to another, higher tzimtzum — to exchange karka for karka better than it — except by ascending to the root, which is the aspect of Ayeh, which is the root of everything, where there is no boundary and tzimtzum at all, and from which all the boundaries and tzimtzumim are drawn, as above. And therefore there one can exchange one's power. And this is the aspect of kinyan sudar, which is kinyan chalifin, through which one acquires all the things in the world. And this is through the aspect of the aforementioned Ayeh, which is concealed in the aspect of mitaltelim — where one merits to exchange and renew one's power and to draw a new acquisition and new vitality, in the aspect of: "And those who hope in Hashem shall exchange their power." As above. And therefore Hashem Yisborach did not reveal the place of the Mikdash [Temple] until they searched and sought for it — through Dovid HaMelech, alav hashalom. As it is written: "I will not give sleep to my eyes, nor slumber to my eyelids, until I find a place for Hashem" (Psalms 132:4–5). For one must search and seek very, very much. And then one merits to ascend to the aspect of Ayeh, and one draws the holiness from the aspect of Ayeh to the aspect of "the whole earth is full of His glory" — which is the aspect of the holiness of the Beis HaMikdash, which was fixed and enduring forever, as it is written: "This is My resting place forever" (Psalms 132:14) etc. For the essential revelation of His holiness, Yisborach, the aspect of "the whole earth is full of His glory," is in the Beis HaMikdash. But it is impossible to merit this — the holiness of the Beis HaMikdash — except through the seeking and searching, in the aspect of: "I will not give sleep to my eyes" etc., "until I find a place" etc. And this is the aspect of what Rashi explained on the verse: "Upon one of the mountains which I will tell you" (Genesis 22:2) — that the Holy One, blessed be He, leads the Tzadikim astray and does not reveal to them immediately etc. And similarly: "And proclaim to it the proclamation which I will tell you" (Jonah 3:2) etc. For all of this is the aforementioned aspect: that one does not merit to find His holiness and his [proper] level — what each person needs — except through much searching and seeking, as above. And then he merits to ascend to the ultimate ascent, to the aspect of Ayeh, and from there he merits to draw the revelation of His glory, as above. Like Dovid HaMelech, alav hashalom, who was engaged more than anyone in seeking and searching to find His glory, Yisborach. And this is the aspect of the entire Sefer T'hilim — which is supplications and requests and cries and pleas to Hashem Yisborach, in many kinds of languages of supplication and request and searching after His glory, Yisborach. As it is written: "I will remember my song in the night; with my heart I will speak, and my spirit searches — will Hashem cast off forever?" (Psalms 77:7–8) etc. And as it is written: "I spread out my hands to You" (Psalms 143:6) etc.; "My soul is like a weary land for You, Selah" etc.; "My eyes are always toward Hashem" (Psalms 25:15) etc.; "And I will always hope" (Psalms 71:14) etc. And similar things, many more. And because Dovid HaMelech, alav hashalom, engaged in this more and more — therefore he specifically merited to find the place of the fixed holiness forever, which is the place of the Beis HaMikdash, which was revealed specifically to Dovid. For until the days of Dovid it was said: "And I went about from tent to tent" (I Chronicles 17:5) etc. Only in the days of Dovid was the place of the fixed holiness revealed — through the seeking and searching after His glory, Yisborach, which he toiled over greatly, in simplicity and innocence, without any cleverness — only through supplications and requests and yearnings and desires and longings etc. As Dovid said: "Hashem, my heart is not haughty, and my eyes are not raised" (Psalms 131:1) etc.; "Surely I have stilled and quieted my soul, like a weaned child" etc.; "Let Yisroel hope in Hashem" etc. And through this, he specifically merited to find the place of the Beis HaMikdash, where the holiness is fixed forever, as it is written: "This is My resting place forever". And from him will come Mashiach, who will come speedily in our days and build our holy and glorious House speedily in our days, amen. And there is still much more on this matter: the matter of the erasure of the parshah of the Sotah, and "from the dust that is on the floor of the Mishkan"; and the matter of the Taivah [ark] of Noach; and the matter of Kol Nidrei that is said on Yom HaKipurim; and the matter of "In the beginning G-d created" etc. "And the earth was formless and void" etc. "And G-d said, 'Let there be light' — and there was light." Hashem Yisborach should illuminate our eyes in His Torah, that we should merit to understand one word of Rabbeinu, the great and holy one, zichrono livrachah. And this is: "I will lift up my eyes to the mountains — from where will my help come? My help is from Hashem, maker of heaven and earth" (Psalms 121:1–2). For even though a person is on the lowest level, chas v'sholom, and is placed in the place where he is placed, and it seems to him that it is impossible for him in any way to return to Hashem Yisborach, because of the very overpowering of his sins that overpower him each time more and more etc., as above — as this matter is very common among the majority of the youth, whose essential reason for losing both worlds is because of their weakness of mind and their despair, because they see their great distance and their tremendous fall that intensifies every day more. But one who merits to lift his eyes on high, wherever he is, and to search and seek "where is the place of His glory?", as above — which is the aspect of: "I will lift up my eyes to the mountains — from where will my help come?" — that he does not truly know how it is possible that help and salvation should come to him, since every day his evil inclination overpowers him, and more often than not he adds sin to transgression — But nevertheless, when he fulfills the aforementioned counsel, and he asks and seeks and requests and searches, and he lifts his eye on high, in the aspect of "I will lift up my eyes to the mountains — from where will my help come?" as above — then immediately: "My help is from Hashem, maker of heaven and earth." For certainly salvation will come to him through this — through the seeking and searching alone, as above. §19: La"G BaOmer. Rabbi Shimon ben Yochai's promise: lo sishakach mipi zar'o. Both Tannaim are correct: the Torah will be forgotten (= falling to m'komos ham'tunafim) and it will not be forgotten (= through bakasha v'chipus Ayeh one returns). Rashbi revealed sitrei Torah = ma'amar sasum = B'reishis = Ayeh. The Tikkunim = 70 anpin on B'reishis. Through the ko'ach of the true Tzadikim (Rashbi v'chavairav), even the most fallen have power to search Ayeh. "Ai elohaimu?" (D'varim 32:37) = Ayeh. Rashbi's talmidim (talmidei Rabbi Akiva) didn't treat each other with honor → because their root was from Ayeh = concealed glory; they failed to draw it into "m'lo chol ha'aretz k'vodo" = revealed kavod → they departed between Pesach and Atzeres. Rashbi and companions = their tikkun. His histalkus = n'shamah departs to Ayeh → Tzadikim b'misasam kruyim chaim → "Tzadikaya sh'chichei yasir b'hai alma basar d'istalku." Each year on his Hillula he ascends higher → draws more he'arah from Ayeh → "b'Zohar da yifkun min galusa." "Gal ainai v'abitah nifla'os miToras'cha" (T'hilim 119:18) = sitrei Torah = Ayeh → t'shuvah sh'leimah. §20: Shir HaShirim 3:1-4 applied verse by verse. "Al mishkavi balaiylos" = falling to darkness. "Bikashti... v'lo m'tzasiv" = searching but not finding. "Asov'vah va'ir, bashvakim uvarchovos" = the k'dushah of Ayeh concealed in business (in the city, the streets, the broad places). "M'tza'uni hashom'rim" = connecting to true Tzadikim (= Moshe and Aharon, n'turei karta). "She'ahavah nafshi r'isem" = the Tzadikim know His kavod. "Kim'at she'avarti maihem" = even after the Tzadik departs → one can draw close even more (= Hillula d'Rashbi). "Ad shehaveisivu el bais imi" = the Mishkan (as Rashi: "apiryon asah lo HaMelech Sh'lomo"). §21: Kinyan chalifin: karka'os are acquired through mitaltelim (kinyan sudar). "Kol mi she'ain lo karka aino adam" (Yevamos 63a). One cannot acquire karka (= hisgalus k'vodo = "m'lo chol ha'aretz k'vodo") except by ascending to Ayeh and drawing from Ayin to Yeish. "Chalifin" = "v'kovai Hashem yachlifu ko'ach" (Yeshayahu 40:31). At the root (Ayeh), no g'vul or tzimtzum → there one can exchange/renew power → ascend from level to level. §22: Hashem didn't reveal the m'kom haMikdash until Dovid searched: "Im etain sh'nas l'ainai... ad emtza makom laHashem" (T'hilim 132:4-5). Chipus v'bakasha → Ayeh → draws k'dushah to "m'lo chol ha'aretz k'vodo" = Beis HaMikdash, k'vu'ah v'kayemes → "Zos m'nuchasi adei ad" (T'hilim 132:14). §23: Rashi on "al achad heharim asher omar eilecha" (B'reishis 22:2): HKB"H mat'eh es haTzadikim. Nobody finds their k'dushah except through chipus v'bakasha harbeh. Dovid HaMelech = kol Sefer T'hilim = "ezkrah n'ginasi balaylah... vay'chapeish ruchi" (T'hilim 77:7-8); "shitachti eilecha kapai" (143:6); "ainai tamid el Hashem" (25:15); "va'ani tamid ayacheil" (71:14). He toiled in simplicity (b'simiyus uv'p'shitus, b'li shum chochmos) → merited m'kom haMikdash → k'dushah k'vu'ah l'olam → "zos m'nuchasi adei ad." From him will come Mashiach bimhairah v'yamainu. Reb Nosson lists further topics he could have developed: m'chikas parshas Sotah, afar karka haMishkan, Taivar Noach, Kol Nidrei, B'reishis bara → v'ha'aretz haysa sohu vavohu → "y'hi ohr vay'hi ohr." §24: The closing. "Esa ainai el heharim — mai'Ayin yavo ezri? Ezri mai'im Hashem oseh shamayim va'aretz" (T'hilim 121:1-2). Even on the lowest level, even when yitzro misgabeir every day → "mai'Ayin yavo ezri?" = he doesn't know where help can come → but when he lifts his eyes and asks and seeks → teichef "ezri mai'im Hashem." Salvation comes through the bakasha v'chipus l'vad. Based on Likutay Moharan II:12 "V'Ayeh HaSeh L'Olah" · G'viyas Chov Min HaY'somim 3 is now complete.