גביית חוב מהלקוחות והלכות אפותקי ג

For it is impossible to make from the Toros, tefillos except through knowing the connections and bonds of the mitzvos and middos, as mentioned, according to the connections of the S'firos and Supernal attributes. Then one can arouse the Thirteen Attributes of Mercy through these tefillos that are made from the Toros, which are the aspect of the Thirteen Hermeneutical Rules by which the Torah is expounded, from which come all Torah innovations. For example, when someone wants to beseech Hashem, blessed be He, that he should merit to fulfill the mitzvah of tzitzis in completeness — if he does not know the special quality of tzitzis, which middah (negative trait) he will merit to break through tzitzis, and to what level he will reach through it, etc. — then he certainly cannot extend his tefillah enough to break his heart, enough to arouse the mercy of Hashem, blessed be He. For he can only ask: "Master of the Universe, grant me the merit to fulfill the mitzvah of tzitzis in completeness." Even though this too is certainly very good — fortunate is one who takes hold of this, to beseech for every mitzvah from Hashem, blessed be He — even so, he does not yet merit to make his tefillah consist of rachamim v'tachanunim, which refers to one who merits to introduce something new in it. But the essential complete tefillah that is made from Toros comes from the Torah innovations through which one merits to know the special quality of the mitzvos. As with the example of tzitzis with which we began: when a person knows that the mitzvah of tzitzis is propitious for breaking the desire of immorality, and through it one merits the counsel of the tzaddikim, and complete emunah, and tefillah, and Eretz Yisrael, and the working of miracles, etc. — then according to this path, he can certainly arrange many tefillos at wonderful length regarding the mitzvah of tzitzis. For each person, according to what he knows in his soul — how far he is from tikkun habris, and how the desire of immorality overpowers him each time (for this is the essential battle of every person), and everything he goes through in this matter each time — how much he needs to importune Hashem, blessed be He, that He save him to fulfill the mitzvah of tzitzis properly in order to be saved from immorality, which is the desire that stands against him every day to destroy him, chas v'shalom, to distance him from the Life of life. And likewise, when he remembers how far he is from complete emunah, which is the foundation of the entire Torah, etc. And likewise, how far he is from tefillah, etc. And likewise, how many evil counsels of those who invert the truth, etc. overpower him, and how much salvation and mercy he needs to merit true counsel, which are the counsels of the tzaddikim — regarding all of these, he can certainly pour out his speech in his tefillah that he makes from this Torah, to express all that is in his heart through this Torah. And likewise from another Torah that speaks of the mitzvah of mezuzah, which breaks the desire for money and nullifies the bitterness of the burden of parnasah (livelihood), and one merits to be happy with one's lot, etc. For it is known that the bitterness of the burden of parnasah consumes a person's life and distances him from the service of Hashem, blessed be He, etc. — how many supplications and requests from the depths of the heart one can make through this, until he pours out his heart like water before the face of Hashem. And likewise with the other matters explained in this Torah, and likewise in the other Toros. It comes out that the essential completeness of the tefillah — which is when one makes from Toros, tefillos — its essential completeness is through the Torah innovations mentioned above. And this is the aspect of the wavings according to the Kavanos mentioned above — that all our intention is to draw down all the mochin into Malchus; that is, to draw down the mochin of the Torah into the tefillah, to make from the Torah, tefillah. But for this, one needs to draw down the Torah innovations mentioned above, which is the aspect of drawing down the mochin in the head into the six directions, so that the mochin in the six directions will illuminate more, so that they will have the power to illuminate Malchus, which is the tefillah — that is, as mentioned. 48

Continuing from Part 1 (§§1–7). Based on the Torah "Teekoo" 1 in Likutay Tinyana, Siman 1. See there the entire Torah.

And therefore, on Hoshana Rabba, when the tikkun is completed, we say then the entire Sefer Tehillim. For this is the essential tikkun that we have been engaging in from Rosh HaShanah until now: to draw down the recitation of Tehillim into the world, and to engage in hisbodedus, and to make from the Toros, tefillos — all of which is the aspect of Tehillim, as mentioned. And this is the aspect of the "seal within a seal" (chosam b'soch chosam) that is made on Yom HaKipurim and Hoshana Rabba: the seal of Malchus — that is, the seal of the tefillah, that no stranger should touch it. This is the aspect of when one merits to pray only for yiras Shamayim, which is the essential completeness of the tefillah, the aspect of "a woman who fears Hashem — she shall be praised," etc., as mentioned. And this is completed on Yom HaKipurim. For from Rosh HaShanah until Yom Kippur we pray for yirah, in the aspect of: "And so, place Your fear," etc. But one still needs to rectify the tefillah further, in the aspect of a "seal upon a seal." And this one merits when one makes from the Toros, tefillos. And this is what we engage in on Sukkos through the Four Species, as mentioned — that we wave with them and draw down the mochin from the head into the six directions, etc. And this is completed on Hoshana Rabba — the aspect of a "seal within a seal," etc. (And this requires study and elaboration, for above we said that also on Rosh HaShanah and Yom HaKipurim we draw down this tikkun of making from the Toros, tefillos, and seemingly this contradicts these words. But this can be easily resolved, for certainly all the tikkun of the tefillah is on Rosh HaShanah. And all the tikkunim of Malchus, which is the aspect of tefillah, that are completed afterward until Sh'mini Atzeres — all of it began on Rosh HaShanah. It is only that the completion of the tikkun of each level is finalized in its time. And according to this, the apparent contradiction above is resolved. Even so, these matters still require study.) 49

And this is the aspect of Purim, which is to subjugate and nullify the k'lipah of Haman-Amalek in every generation, in every year. For Haman-Amalek, yimach sh'mam, are the opposite of all the rectifications that are stated in the aforementioned Torah — through which one merits to grasp the Keesay HaKavod [Throne of Glory] etc. — through which one merits that one's dominion over the angels will endure, as is explained there. See there well, from the beginning of the Torah to its end.

And this is the aspect of the Hakafos (circuits) of Simchas Torah, where we circle with the Torah. And we say then supplications and requests: "Please, Hashem, save now!" — to show that the Torah is still in the aspect of makifim (surrounding lights) for us. And all our engagement is to beseech and supplicate from Hashem, blessed be He, to bring the makif inward — that is, we make from the Toros, tefillos, so that the fulfillment of the Torah and the mitzvos, which we have not yet merited in completeness, which is in the aspect of a makif for us — we should merit to fulfill them all in completeness. And this is all our request and engagement. And therefore we are very joyous then, for when one merits such complete tefillos that are made from the Toros — from there comes the essential simchah (joy), the aspect of: "And rejoice in trembling," the aspect of: "And everlasting joy shall be upon their heads," as understood in the Torah "Chosam B'soch Chosam" in Siman 22 — see there. For that too is related to here; understand well there. And see below where it is explained somewhat that what is written there regarding the matter of na'aseh v'nishma, which are Torah and tefillah — that one needs to merit to make from the tefillah, Torah — this is itself the aspect of making from Torah, tefillah. Even though at first glance they seem to be opposites, in truth it is all one to the one who understands. And this is already explained elsewhere, in Hilchos Sefer Torah — see there. 50

For Amalek is comprised of all the k'lipos and the Sitrin Achranin [forces of the Other Side], whose entire power is drawn from the jealousy of the angels, who seek to cast man down, chas v'shalom, so that his dominion over them should not endure. And from there was drawn the sin of Adam HaRishon, which caused corruption and death for all generations — which came about through the jealousy of the angels, who were greatly jealous of him because they saw his greatness: that the angels were roasting meat for him and cooling wine for him. And they were jealous of him until the Samech-Mem rode forth etc. — as our Sages, zichronam livrachah, said. And likewise in every generation, the essential power of the Samech-Mem and his armies, who seek to cause man to sin and to cast him down, chas v'shalom, is drawn from the aforementioned jealousy of the angels.

And this is the aspect of: "The beginning of wisdom is the fear of Hashem; good understanding to all who do them; His praise endures forever." "The beginning of wisdom is the fear of Hashem," etc. — that is, one must place the fear of sin before one's wisdom, for the purpose of Torah is teshuvah and good deeds, as our Sages, of blessed memory, derived from this verse in brachos, where it is brought: "It was a common saying in the mouth of Rava," etc. — "It does not say 'to those who study them,' but 'to those who do them.'" And this is what it concludes: "His praise endures forever" — that is, how does one merit this? Through the aspect of "His praise (tehillaso)," etc. — this is the aspect of Tehillim, which is the aspect of making from Toros, tefillos, as mentioned. And this is: "good understanding to all who do them" — for this is drawn from the aspect of the Supernal wisdom, from the aspect of the Oraysa d'Atika S'sima'ah, which is the aspect of "good understanding." For it is certainly a good and wondrous wisdom to bring merit to the world, to bring the Torah to actual practice through the aspect of "His praise endures forever," which is the aspect of Tehillim, the aspect of making from the Toros, tefillos, as mentioned. And this is: "His praise endures forever" — for the aspect of Tehillim, that is, making from the Toros, tefillos — this aspect endures forever. For through this will come the final redemption, which will be a complete redemption, forever and for eternity. For this aspect of Tehillim, etc. endures forever, for it is impossible to ever ruin this — the aspect of: "And I will make a covenant with them," etc.; "not like the [previous] covenant," etc. 51

And from there is the sustenance of Amalek, who is comprised of all the k'lipos — which are the aspects of the ministers of the seventy nations — being comprised of them all, in the aspect of: "The first of the nations is Amalek" (Numbers 24:20) — as is brought elsewhere. And he constantly schemes to corrupt all the rectifications explained there, through which one can grasp the Keesay Kavod so as to be saved from their jealousy.

And this is the aspect of Moshe, Yosef, and Dovid — they are all one aspect. For all three of them departed on Shabbos during Minchah, at the time of ra'ava d'ra'avin (the will of wills), as brought in the holy Zohar (Terumah 156). This is the aspect of the completeness of the tefillah, the aspect of: "And as for me, my tefillah is to You, Hashem, at a time of favor," etc. For Moshe is the Torah, as mentioned. And Dovid is the tefillah, as mentioned. And Yosef is the aspect of the tzaddik, the foundation of the world — the aspect of the tzadik who enlivens the worlds, the life of the eighteen berachos of the tefillah. He is the aspect that connects the two: Moshe and Dovid, Torah and tefillah. That is, Yosef is the aspect that draws the Torah into the tefillah, that brings the Torah from the aspect of Moshe to the aspect of Dovid, to make from it tefillah. And therefore, Moshe, Yosef, and Dovid have the numerical value (gematria) of tefillah. For specifically the three of them are the aspect of the completeness of the tefillah. For the essential ultimate completeness of the tefillah is when one makes from Torah, tefillah — which is accomplished through these three tzaddikim, as mentioned. And therefore they departed at the time of the ultimate completeness of the ascent of the tefillah, which is on Shabbos during Minchah, in the aspect of: "And as for me, my tefillah is to You, Hashem, at a time of favor," which we say then. And this is: "Answer me with the truth of Your salvation" — "truth" (emes) is the aspect of the Torah, the aspect of Toras Emes (Torah of truth). That is, through the truth, that I should merit to make from the Torah, tefillah — through this You will certainly answer me and I will have salvation, the aspect of: "Answer me with the truth of Your salvation." 52

For it is explained there that the rectification is through yirah [fear/awe], which is the aspect of the building of Yerushalayim — which one merits through the three r'galim [pilgrimage festivals], through which one subjugates the three desires, which are the aspects of the three watches of the night — three kinds of darkness — which are the desire for money, the desire for sexual immorality, and the desire for eating.

And Amalek is the opposite of all this. In the aspect of: "and did not fear God" (Deuteronomy 25:18). For he intensifies the desire for eating, in the aspect of: "Pour into me, I pray, of that red pottage" (Genesis 25:30) — said regarding Eisav, from whom Amalek descended. And therefore the Evil Inclination schemed to cause Israel to stumble through the blemish of eating — which is that they enjoyed the feast of that wicked one [Achashveirosh] — through which Haman-Amalek was empowered. And likewise the desire for sexual immorality was drawn through him, in the aspect of: "who chanced upon you on the way" (Deuteronomy 25:18) — as is known. And likewise the desire for money, in the aspect of: "And to the sinner He has given the task to gather and collect" (Ecclesiastes 2:26) etc. — this is Haman. And as our Master, our Teacher, and our Rebbe, zichrono livrachah, wrote in Siman 56 in the Torah "U'v'yom HaBikurim."

And this is: "My strength and the song of Ka-H." "My strength" (ozi) — this is the aspect of the Torah, the aspect of: "Hashem will give strength to His people." "And the song of Ka-H" — this is the aspect of tefillah. That is, when I will merit to join Torah and tefillah — that is, to make from the Torah, tefillah — then certainly "He will be for me a salvation," for certainly I will have a complete salvation, as mentioned. 53

And the rectification for all this is the three r'galim, all of which are a remembrance of the Exodus from Egypt. And Amalek is the opposite of the three r'galim, for he denies the Exodus from Egypt. And therefore he was the first to come to wage war against Israel after they left Egypt with awesome signs, as it is written: "And Amalek came and fought with Israel" (Exodus 17:8) etc. And as our Sages, zichronam livrachah, said: A parable — to a boiling bath-house; a scoundrel came and jumped into it etc. For he is a scoundrel and brazen and insolent — that even though he sees such signs and wonders, he does not wish to submit himself before the truth.

And he is the opposite of the service of t'filah, which subjugates and nullifies the remedies of physicians and doctors. For Amalek is the aspect of the denials and inquiries of philosophy, which is the opposite of t'filah — as is brought elsewhere. For he is comprised of all three avodos that ruin the service of t'filah — which are avodah zarah, giluy arayos, and sh'fichus damim. That is, the opposite of: "Do not be scornful of any person" — for he scorns and disdains everyone. For he is a great denier — which is the aspect of avodah zarah. And likewise giluy arayos is drawn from him, as above. And likewise sh'fichus damim — for he came to wage war against Israel for nothing and to spill their blood, chas v'shalom. For he scorns every person and no person at all is of any account in his eyes — even the gentiles and the nations of the world. For if any person in the world were of any account in his eyes, he certainly would not have come to wage war against Israel after Pharaoh and his army — who was such a mighty and powerful king — were brought low and fell before Israel to such a degree that he who had said "Who is Hashem?" (Exodus 5:2) went on to say "Hashem is the righteous One" (Exodus 9:27) etc. — as our Sages, zichronam livrachah, said. But Amalek in his great wickedness — not only did he hate and scorn Israel, but even Pharaoh and all the nations were scorned in his eyes and were of no account to him whatsoever. And he said in his heart: Pharaoh and his servants are despicable and lowly and lacking in understanding, for they submitted themselves before Moshe; but he is wiser and understands more and does not submit his mind to the truth and to emunah, to believe in any sign or wonder — until he came to wage war against Israel.

And this is the aspect of the seven shepherds who enter the sukkah, from Avraham until Dovid — all for this aspect. For the beginning is tefillah and the end is tefillah. For the service of the Patriarchs began with tefillah, for there was not yet any Torah. And therefore Avraham established Shacharis, etc. But it was not yet in the ultimate completeness, because the Torah had not yet been given to make from it tefillah. And Moshe and Aharon are the Torah. And Yosef is the one who brings the Torah to the aspect of Dovid, to make from it tefillah, to give birth to good deeds. For the essential offspring of the tzaddikim are good deeds. And then the intention of the Creation is fulfilled in completeness. And therefore all of these seven shepherds enter the sukkah, for on Sukkos we engage in this, etc., as mentioned. 54

And this is the essential nature of the k'lipah of Haman, who scorned everyone. For not only was he immersed in every evil desire, but he also scorned everyone — as if no person had any intelligence compared to his — in the aspect of: "he did not consider man" (Isaiah 33:8). And as it is written regarding Haman: "And it was contemptible in his eyes to lay hands on Mordechai alone, and Haman sought to destroy" (Esther 3:6) etc. Behold, Mordechai the Tzadik was so scorned in his eyes that it was not even worth it to him to take revenge on him alone, to kill and destroy him alone — for he was that scorned in his eyes. And therefore he sought to intensify [his wickedness] to destroy and slay and annihilate all the Jews — that is, sh'fichus damim, which is the opposite of: "Do not be scornful of any person" — for he scorned everyone in the utmost. And as is explained in his wicked act of slander, how much he scorned Israel, as it is written: "There is one people scattered and dispersed among the peoples" (Esther 3:8) etc. — and as is explained in the Gemara and Midrashim.

And therefore the essential blemish of the Keesay Kavod is through him, in the aspect of: "For a hand is upon the throne of God" (Exodus 17:16) — that neither the Name is complete nor the Throne complete until the memory of Amalek is erased. For Amalek is the aspect of the blemish of the Keesay Kavod — through his intensifying [efforts] to cause Israel to sin and to corrupt, chas v'shalom, all the aforementioned rectifications through which one grasps the Keesay HaKavod, which is the root of the souls of Israel — through which the completeness of the Throne [is achieved]. For the more Israel grasp there and bind themselves there, the more the roots of the souls shine and the Keesay Kavod is completed and magnified ever more. For "in the multitude of people is the King's glory" (Proverbs 14:28). And therefore the M'gilah begins by relating the throne of the reign of Achashveirosh, as it is written: "When the king sat upon the throne of his kingdom" (Esther 1:2). For the throne of Achashveirosh, which is the kingdom of wickedness, is the opposite of the Throne of holiness — for "God made the one opposite the other" (Ecclesiastes 7:14). And therefore they sought to intensify [the power of] the throne of the kingdom of the Sitra Achra, so as not to allow Israel to grasp the Keesay HaKavod. And therefore at that time they caused them to stumble through all the aforementioned corruptions — that they caused them to sin at the feast of that wicked one, at which time they were corrupted through immorality, as our Sages, zichronam livrachah, said. And they likewise blemished emunah through having bowed to the image of Nevuchadnetzar, as our Sages, zichronam livrachah, said. All in order to corrupt, chas v'shalom, the aforementioned rectifications, so that they would be unable to grasp the Keesay HaKavod, as above. And the rectification was through Mordechai, who is the aspect of mor d'ror [pure myrrh] — marei dachya [a master of purity]. Who is the aspect of the true Tzadik who is able to make Rosh HaShanah — who judges everyone favorably — which is the opposite of scorning people. For he fulfills: "Do not be scornful of any person" — and he strives with all his might to bring everyone out of disgrace and scorn, and to bring them into the Kavod [glory] of holiness. For he fulfills: "Do not judge your fellow until you have reached his place." And as is explained there. See there. For mor d'ror is the foremost spice of the shemen hamishchah [anointing oil] — and through it one elevates all things into the Kavod of holiness. For through the shemen hamishchah, the entire Mishkan and its vessels and all the Kohanim and kings were anointed. And they all received their kavod and went from the mundane to the holy, from disgrace to glory — through the shemen hamishchah that sanctifies all. For all the Kavod of holiness was in the Mishkan, as it is written: "the dwelling-place of His glory" (Psalms 26:8), and it is written: "and the glory of Hashem filled the Mishkan" (Exodus 40:34). And likewise the Kohanim and their garments, which were "for glory and for splendor" (Exodus 28:2) — they were all sanctified and merited their glory through being anointed with the shemen hamishchah. And through this they had the power to atone for Israel through the korbanos that they offered in the Mishkan — through which they removed from Israel all the disgraces and shames, which are the sins, and elevated everything from disgrace to glory. And all of this was through the shemen hamishchah, through which came all of its holiness. And likewise all the glory of the kings of Israel was through the shemen hamishchah. And therefore the righteous redeemer is called by the name Mashiach — because he is anointed with the shemen hamishchah. For Mashiach will engage in this more than anything else — to elevate everything from disgrace to glory, and to fulfill in ultimate perfection: "Do not be scornful of any person" — not to scorn any person in the world, but rather to engage with everyone to rectify them, to elevate them from disgrace to the Kavod of holiness. As it is written: "He shall have pity on the poor and needy, and the souls of the needy he shall save. From deceit and violence he shall redeem their soul, and their blood shall be precious in his eyes" (Psalms 72:13–14). "And their blood shall be precious" specifically — the opposite of "and it was contemptible" etc. And therefore he is called more than anyone else by the name of the shemen hamishchah — for he is called Mashiach, as above. For this is the essential nature of the shemen hamishchah — that it elevates everything from disgrace to the Kavod of holiness, as above. And from there was the root of Mordechai the Tzadik — the aspect of mor d'ror, the foremost spice of the shemen hamishchah. And this is the opposite of Haman, who scorned everyone. For he [Mordechai] strives to elevate every person from disgrace to glory, as above. For he grasps the Keesay HaKavod through having intensified [his efforts] to subjugate and shatter all the desires and to rectify all the corruptions that come through the k'lipah of Haman-Amalek, as above — until he merited the aspect of: "The wise shall inherit glory" (Proverbs 3:35) etc. Through which he is in the aspect of M'komo shel Olam [the Place of the World] — and he is able to make Rosh HaShanah, to judge everyone favorably. For all of this is the aspect of the Mishkan that was anointed with the shemen hamishchah, which is the aspect of the holiness of the Bais HaMikdash — for there is the essential holy Makom [Place], the aspect of: "How awesome is this place!" (Genesis 28:17). For there one is included in the aspect of above the Makom — for there is the essential d'veikus [attachment] and inclusion, to be included in Him, Yisborach, Who is above the Makom. For Hashem Yisborach is the Place of the world — for He, Yisborach, is above the Makom [place], and He has no place in any of the upper, spiritual worlds, refined in ultimate refinement of spirituality — to the point that all those who dwell on high ask: "Where is the place of His glory?" But out of His love for Israel — whose essence are the Tzadikim who have broken their desires and merited all the aforementioned rectifications — He contracts Himself, as it were, until He rests His Sh'chinah within the Bais HaMikdash in this physical world specifically — to the point that it is called His Makom. As it is written: "Until I find a place for Hashem, a dwelling" (Psalms 132:5) etc. And likewise, all the Tzadikim are the chariot of the Omnipresent — for this is the essential greatness of Him, Yisborach: that He chooses the service of the Tzadikim who are in this physical earth specifically, and from there specifically they are included in Him, Yisborach, Who is M'komo shel Olam — to the point that it is considered that here in this world specifically is His Makom, Yisborach, in the aspect of: "the whole earth is full of His glory" (Isaiah 6:3) — the aspect of: "How awesome is this place!" — the aspect of: "Until I find a place for Hashem," as above. And through this they are able to make Rosh HaShanah, to judge everyone favorably — through which is the essential rectification of the aspect of Purim, that they save Israel from the sh'fichus damim that Haman, yimach sh'mo, wished — to destroy and annihilate them — through the multitude of corruptions and prosecutions that he found against them. But the true Tzadik, the aspect of Mordechai-mor d'ror, toiled and exerted himself and disdained himself with every manner of self-abasement. For Mordechai knew everything that had been done, from beginning to end and how far the matter extends, in every generation, in every year. And he went out into the midst of the city and tore his garments and put on sackcloth and ashes and cried out with a great and bitter cry. And likewise he brought all of Israel to fast and cry out greatly, as it is written: "and the fasting and their outcry" (Esther 9:31). For the Tzadik disdains himself, in the aspect of: "despised in his own eyes, rejected" (Psalms 15:4). But all other people are exceedingly important in his eyes — even the lowest of the low — for he fulfills in perfection: "Do not be scornful of any person." For he is in the aspect of M'komo shel Olam, who judges everyone favorably, as above. And through this he saved Israel, and the great power of the miracle of Purim was brought about in every generation and in every year. And this is the aspect of mor d'ror — which means freedom — the opposite of the avodos of the Sitra Achra, as above, which are the blemish of t'filah. For freedom is the opposite of the servitude and lien, as above. And this is the aspect of Yovel [Jubilee], regarding which it is said: "And you shall proclaim freedom in the land, to all its inhabitants" (Leviticus 25:10) — when the servants go free and the fields return to their owners, as it is written: "In this Jubilee year you shall return, each man to his holding, and each man to his family you shall return" (Leviticus 25:13). And all of this is through the shofar, as it is written: "And you shall sound the shofar blast" (Leviticus 25:9) — which is the aspect of the shofar of Rosh HaShanah that is sounded every year. For the shofar of Rosh HaShanah and that of Yom HaKipurim of the Yovel are one aspect. As our Sages, zichronam livrachah, said: A t'ruah is stated regarding Rosh HaShanah and a t'ruah is stated regarding Yom HaKipurim of the Yovel — and they are derived one from the other, to apply what is said of one to the other. For they are one aspect — the aspect of the ingathering of exiles, the aspect of: "And it shall be on that day, a great shofar shall be sounded, and those who were lost in the land of Ashur shall come, and the scattered ones" (Isaiah 27:13) etc. — who are the aspects of the scorned and the lowly, the lost and the scattered in the disgrace of their sins. And they shall all return and come and bow before Hashem on the holy mountain in Yerushalayim — which is the aspect of yirah shalaim [complete awe]. Through which is the essential rectification — to grasp the Keesay HaKavod, which is the aspect of M'komo shel Olam — as is explained there in the aforementioned Torah. And as it is written there at the end of the Torah: that the shofar is comprised of all the rectifications explained there — as he explained there on the verse: "Sound the shofar at the new moon" (Psalms 81:4). See there. And therefore Haman made a gallows fifty amos high — to corrupt and blemish, chas v'shalom, the aspect of Yovel, which is the fiftieth year, when the shofar blast is sounded — which is the aspect of Rosh HaShanah, which is the opposite of scorning people, which is the aspect of the k'lipah of Amalek. And therefore in truth, through the great power of Mordechai, the wheel turned upon him [Haman] and they hanged him on it. For "he did not desire blessing, and it distanced itself from him" (Psalms 109:17). For the true Tzadik, the aspect of Mordechai, wishes to bring merit to everyone — even the worst of the worst — for he fulfills in perfection: "Do not be scornful of any person," as above. But all of this is when that scorned person desires the rectification of the Tzadik. But when that scorned person does not desire the blessing and rectification of the Tzadik — on the contrary, he scorns and reviles the Tzadik with every manner of scorn, and spills his blood through shames and disgraces, and even wishes to spill his blood literally, chas v'shalom, along with all who are attached to him, chas v'shalom — like Haman, who scorned Mordechai so much that it was not even worth it to him to take revenge on him alone, as it is written: "And it was contemptible in his eyes" etc., as above — then certainly it is forbidden to bring merit to such a person, and it is forbidden to have compassion upon him. For he who comes to slay you, [rise and slay him first]. And in this, Shaul HaMelech blemished — for he did not heed the command of Hashem through Shmuel the Prophet and he let Agag live etc. For he thought that even this one should not be scorned — until he had compassion on him and transgressed the command of Hashem. For Shaul HaMelech was very small in his own eyes, for he was "hidden among the baggage" (I Samuel 10:22). And as it is written: "And they scorned him… and he was as one who keeps silent" (I Samuel 10:27). But in truth he blemished through this as well, as our Sages, zichronam livrachah, said — all the more so in that he let Agag live, from whom Haman descended. For even though one must fulfill: "Do not be scornful of any person" — nevertheless, this one who scorns all people and wishes to destroy everyone — certainly one must strive to slay him, so that he not destroy the world, chas v'shalom. And this is the aspect of the mitzvah of remembering the deed of Amalek, to erase his memory from the world. And therefore Mordechai rectified all of this. For he was the one who fulfilled "Do not be scornful" etc. in perfection, as above. But when Haman came into his hands, he took great vengeance upon him and fulfilled: "And you shall tread upon their high places" (Deuteronomy 33:29) — as our Sages, zichronam livrachah, said. And he did not wish to have compassion upon him or upon his sons. And through this he rectified the blemish of Shaul, who had compassion upon Agag. For it is forbidden to rely upon one's own judgment against the commands of the Torah, which commanded to erase the memory of Amalek. For this one who scorns all people — and when he is empowered, chas v'shalom, he instills in the hearts of others to scorn all people, for through his empowerment, chas v'shalom, the contamination of his k'lipah spreads through the world, chas v'shalom — certainly one must uproot him from the world so that no memory of him remains in the world, in order that his k'lipah that scorns everything should be nullified from the world. So that through this, one can fulfill: "Do not be scornful of any person." For the more one subjugates and uproots the k'lipah of Haman that scorns everyone — correspondingly the power of the Tzadik who fulfills "Do not be scornful" etc. is strengthened — who honors and brings merit to everyone and draws forth the holiness of the shofar of Rosh HaShanah and Yovel, through which one judges everyone favorably etc. — as above. And therefore all the enemies of Israel — whose totality is Haman-Amalek, yimach sh'mam — all provoke against the Bais HaMikdash and Eretz Yisroel. As it is written: "They said in their hearts: Let us subdue them altogether; they have burned all the appointed places of God in the land" (Psalms 74:8). And as Rashi explained there: They had one thought — the first ones like the last ones — to attack the Patron of Israel first etc. For behold, they burned all the appointed places of God in the land etc. The Philistines destroyed Shiloh; Nevuchadnetzar destroyed the First Temple; Titus destroyed the Second Temple. And likewise Haman and his sons, yimach sh'mam — at the beginning of the reign of Achashveirosh, they wrote an accusation to prevent the building of the Bais HaMikdash, as our Sages, zichronam livrachah, said. For the essential longing of Hashem Yisborach is to rest His Sh'chinah below, in this earth specifically. As our Sages, zichronam livrachah, said: From the day that the Holy One, Blessed be He, created His world, He yearned to establish His dwelling in the lower realms etc. And as it is written: "Hashem our Lord, how mighty is Your Name in all the earth!" (Psalms 8:2). And the essential Makom [place] of Him, as it were, in this world — is at the site of the Mishkan and the Bais HaMikdash. For there it is called His Makom, in the aspect of: "Until I find a place for Hashem" etc. — the aspect of: "How awesome is this place!" For this was His will, Yisborach, in creating His world — that specifically in this physical earth, in the utmost physicality, there specifically the Tzadikim would draw down His Godliness below — until the physicality of the Makom specifically would be included in the aspect of above the Makom, in the aspect of M'komo shel Olam, as above. But the essential attainment of this aspect is only in Eretz Yisroel and the Bais HaMikdash, for there is the essential holiness of the Makom — to the point that through there one is included in M'komo shel Olam. And therefore the enemies provoked to destroy the Bais HaMikdash and to exile Israel from their holy land — in order to remove the Sh'chinah from the lower realms, chas v'shalom, which is His entire desire, Yisborach. And in truth they caused a great destruction and a great distress — over which we must lament greatly every day, over the fact that we have been exiled from our land through our sins and our Bais HaMikdash has been destroyed. But even so, our hope and our expectation from Hashem has not been lost. For in our servitude, our God has not forsaken us, and He has extended kindness to us in the bitterness of our exile — for He gave us true Tzadikim in every generation, who are the aspect of the chariot of the Omnipresent — who draw His Godliness down below, in this earth, even in the bitterness of the exile. For in every place where Israel has been exiled, the Sh'chinah is with them — and everything is through the power of the Tzadikim in every generation. For the Tzadikim grasp the Keesay HaKavod, as above — through which they are included in M'komo shel Olam, from within this physical world specifically. For this is the entire greatness of the holy Tzadikim, who merited what they merited — that everything was on account of their being in such a physical place, and they sanctified themselves so much and separated themselves from all the desires, until they merited to grasp the Keesay HaKavod — to the point that from this place in this physical earth specifically, they are included in the aspect of M'komo shel Olam, as above. And through this they elevate all the places of this world — so that they should be included in the aspect of M'komo shel Olam. And this is the aspect of the ingathering of exiles, the aspect of: "And it shall be on that day, a great shofar shall be sounded, and those who were lost in the land of Ashur shall come, and the scattered ones" etc. For they judge everyone favorably — through being in the aspect of M'komo shel Olam, and they know the place of each and every one and they elevate each one from his physical place to the aspect of above the Makom, where the root of each and every one's place is. And through this, everyone will return to their holy place — to Eretz Yisroel and Yerushalayim and the Bais HaMikdash, in the aspect of: "and those who were lost shall come" etc., as above — "and they shall bow before Hashem on the holy mountain in Yerushalayim." And through this itself, the Tzadikim will merit that they shall have dominion over the angels — that their portion shall be within, before the ministering angels. For the angels cannot be included so much in the aspect of M'komo shel Olam — because they were not in the physical place of this world and were not tested through the trial of the physicality of this earthly place. But the Tzadikim, who were in the physical place of this world and were tested and refined — through this specifically they will be included in the aspect of above the Makom, to the point that their portion shall be within, before the ministering angels. It emerges that the essential tikkun of man is specifically through his being in this physical earth. And when he merits to rectify his deeds, he merits through this earth specifically to be included in the aspect of above the Makom, as above. And for this purpose man was created. And had he not sinned with the Eitz HaDa'as [Tree of Knowledge], he would have merited this in his lifetime. But because he sinned, death was immediately decreed upon him for all generations — that he would not be able to merit this even if he rectifies his deeds, except after his death, when he returns to the dust specifically, as it is written: "For you are dust, and to dust you shall return" (Genesis 3:19). For on account of the corruption of his sin, he must descend further and further into the physicality of the dust — that is, he must die and be buried within the earth until his body becomes actual dust. And then specifically, from the dust specifically he will return to live again at the T'chiyas HaMaisim [resurrection of the dead] and return to his root from there specifically — to be included in the aspect of above the Makom. In the aspect of: "Awake and sing, you who dwell in the dust" (Isaiah 26:19) — "in the dust" specifically. And the essential tikkun is through the great Tzadikim who rectified their deeds in ultimate perfection — to the point that even in their lifetimes they were grasping the aspect of the Keesay HaKavod, through which they are able to make Rosh HaShanah, to judge everyone favorably — through being included in the aspect of M'komo shel Olam, as above. But even these holy Tzadikim — they are greater in their death than in their life, as our Sages, zichronam livrachah, said. For specifically after their holy death, when they dwell within the physical dust specifically — from there specifically they are included ever more and more in the aspect of M'komo shel Olam, in the aspect of: the descent is the purpose of the ascent. And therefore then specifically they advocate even more for Israel — that our entire endurance now is through them, as it is written in the holy Zohar: Were it not for the prayer of the righteous dead on behalf of the living, the world would not endure even for a single moment. For after their death, when they dwell within the actual dust — then specifically they are included ever more and more in the aspect of M'komo shel Olam, as above. And then they are able more than ever to advocate for Israel, to bring them merit according to their place, as above. And therefore one goes on Erev Rosh HaShanah specifically to their holy graves. For then, after their holy death — then specifically they make Rosh HaShanah in ultimate perfection, ever more and more than in their lifetimes. For now, through their holy burial in this physical earth — which is the aspect of Eretz Yisroel, in the aspect of: "The righteous shall inherit the land" (Psalms 37:29) — through this specifically they are included ever more and more in the aspect of above the Makom in wondrous perfection. Through which is drawn the wondrous chesed of Rosh HaShanah, to judge everyone favorably — as is explained there, that through this they make Rosh HaShanah, which is a wondrous chesed etc. See there. And this is what the verse was precise about, when it mentioned the holy Tzadikim upon whom is all our hope — it was precise to mention there that they are in the earth. As it is written: "To the holy ones who are in the earth — they are; and the mighty ones, all my delight is in them" (Psalms 16:3). "Who are in the earth" specifically — for specifically through their lying within the earth, the physical dust, after their passing — where is the ultimate point of the physical center — from there specifically they ascend higher and higher, to where no angel or seraph can ascend, as above. And from there, from within the physical earth in which they are buried — from there specifically they elevate and rectify everyone, whoever they may be, and they bestow upon us every good, in the aspect of: "and the mighty ones, all my delight is in them" — as above. §8: Purim = subjugating k'lipas Haman-Amalek in every generation. Amalek is comprised of all k'lipos → drawn from jealousy of the angels → caused cheit Adam HaRishon (death for all generations). Amalek = "raishis goyim" = k'lalus of 70 nations. Opposite of all tikkunim: opposite of yirah (= binyan Yerushalayim through shalosh r'galim that subjugate 3 ta'avos: mamon, ni'uf, achilah). "V'lo yarei Elokim" → ta'avas achilah (= "hal'iteini na" of Eisav → stumbled through s'udas Achashveirosh → Haman empowered). Ta'avas ni'uf ("asher karcha baderech"). Ta'avas mamon ("v'lachotei nasan inyan le'esof v'lichnos" = Haman, Rabbeinu Siman 56 "U'v'yom HaBikurim"). Tikkun = shalosh r'galim = zeicher l'Yitzi'as Mitzrayim. Amalek = kofeir b'Yitzi'as Mitzrayim → first to wage war after Y'tzi'ah (mashal: ambatyah rosachas → ben b'liyal kafatz). Heipech t'filah (= k'firos/chakirat philosophia). K'lulas all 3 avodos: kofeir gadol (avodah zarah), giluy arayos, sh'fichus damim + bazah hakol. Pgam Keesay Kavod = "yad al keis Kah" → ain haShaim shalaim v'ain haKisei shalaim until Amalek erased. M'gilah opens with kisei malchus Achashveirosh (= heipech Keesay dik'dushah). At s'udas Achashveirosh → z'nus + hishtachavu l'tzelem (pgam emunah) → preventing Yisroel from grasping Keesay HaKavod. §9: Tikkun through Mordechai = mor d'ror = marei dachya. Tzadik ha'emes who makes Rosh HaShanah = dan l'chaf z'chus = heipech bizuy anashim. Fulfills "al t'hi vaz l'chol adam" → motzi hakol meicharpah l'chavod. Mor d'ror = b'samim rosh of shemen hamishchah → m'kadesh hakol: Mishkan + kailav + Kohanim + m'lachim all received kavod through shemen hamishchah. Mishkan = "mishkan k'vodo" + "u'ch'vod Hashem malei es haMishkan." Kohanim = "l'chavod ul'sif'eres." Korbanos → maalim m'bizayon l'chavod. Go'eil Tzedek = Mashiach (named for shemen hamishchah) → ya'asok b'zeh yoser mikol → "yachos al dal v'evyon...v'yaikar damam b'ainav" (T'hilim 72:13-14) — "v'yaikar" = heipech "vayivez." Mordechai = mor d'ror = heipech Haman → ochaz b'Keesay HaKavod → M'komo shel Olam → oseh Rosh HaShanah = Bais HaMikdash = Makom dik'dushah = "mah nora haMakom hazeh" → niklalim b'l'maalah min haMakom. §10: Hashem Yisborach = M'komo shel Olam (l'maalah min haMakom). M'ahavaso es Yisroel (= Tzadikim sheshib'ru ta'avasam) → m'tzamtzem atzmo → mashrei Sh'chinaso b'Bais HaMikdash b'olam hagashmi davka → nikra M'komo ("ad emtza makom laShem"). Tzadikim = merkavto shel Makom. Through them → Rosh HaShanah → dan l'chaf z'chus = tikkun Purim (hatzalas Yisroel mish'fichus damim). Mordechai = mor d'ror = toiled, disdained himself (yatza b'soch ha'ir + sak va'eifer + za'ak za'akah g'dolah umarah). Hicnis b'chol Yisroel latzum v'liz'ok ("v'divray hatzumos v'za'akasam"). Tzadik m'vazeh atzmo ("nivzeh b'ainav nim'as") but all others chashuvin b'ainav m'od → hitzil Yisroel. §11: Mor d'ror = l'shon cheirus = heipech avdus v'shi'bud (= pgam t'filah through 3 avodos). Yovel = "uk'rasem d'ror ba'aretz" → avadim yotz'im l'cheirus + sados chozrim. Through shofar ("v'ha'avarta shofar t'ruah") = Rosh HaShanah shofar (t'ruah b'Rosh HaShanah v'Yom HaKipurim shel Yovel = b'chinah achas). Kibbutz galuyos = "v'hayah bayom hahu yitaka b'shofar gadol uva'u ha'ovdim...v'hanidachim" = b'zuyim v'g'ruim → yashuvu v'yavo'u v'yishtachavu l'fnei Hashem b'har hakodesh b'Yerushalayim = yirah shalaim → ochazim b'Keesay HaKavod = M'komo shel Olam. Shofar = k'lulas kol hatikkunim (as at end of Torah). §12: Haman's gallows = 50 amos = pgam Yovel (sh'nas hachamishim) = pgam Rosh HaShanah shofar = heipech "al t'hi vaz." B'soach kocho shel Mordechai → nehepach hagalgal → taluhu alav. "Ki lo chafeitz bivrachah vatirachak mimenu." Tzadik rotze l'zakos hakol (even worst of worst) = "al t'hi vaz." BUT — if that person doesn't desire tikkun, rather scorns Tzadik + shofaich damo → assur l'zakkoso, assur lachmol → "haba l'horgecha." Pgam Shaul HaMelech → he'echeyah Agag (savur shegam oso ain l'vazos) → avar al mitzvas Hashem. Shaul = katan b'ainav (nechba el hakailim). But pagam → Agag → Haman. Even though "al t'hi vaz" — but hamvazeh kol adam → must be uprooted = mitzvas z'chiras ma'asay Amalek limchos zichro. Mordechai tikken: fulfilled "al t'hi vaz" b'shleimus — but when Haman came into his hands → nakam bo harbeh ("v'atah al bamosaimohireick") → lo ratza lachmol → tikken pgam Shaul. Ko'ach haTzadik misgaber as k'lipas Haman weakened → k'dushas shofar Rosh HaShanah v'Yovel → dan l'chaf z'chus. §13: All enemies of Yisroel (= Haman-Amalek) misgarin al Bais HaMikdash v'Eretz Yisroel. "Amru b'libam ninam yachad sar'fu chol mo'aday Eil ba'aretz" (T'hilim 74:8) — Rashi: thought identical, first and last, to attack Patron of Yisroel first. P'lishtim destroyed Shiloh, Nevuchadnetzar First Temple, Titus Second Temple. Haman wrote sitnah to prevent rebuilding. Hashem's essential longing = l'hashros Sh'chinaso l'matah ba'aretz ("miyom shebarah HaKadosh Baruch Hu olamo nis'avah likboa diraso batachtonim"). M'komo b'zeh ha'olam = Mishkan/Bais HaMikdash ("ad emtza makom laShem," "mah nora haMakom hazeh"). But essential b'chinah = only in Eretz Yisroel/Bais HaMikdash. Enemies destroyed → galus → silku Sh'chinah chas v'shalom. Great churban and tzarah → we lament daily. AF AL PI CHAIN — lo avdah tikvasainu! B'avdusainu lo azavanu Elokainu → nasan lanu Tzadikay emes b'chol dor = merkavto shel Makom → mamshichim Elokuso l'matah even b'galus ("b'chol makom shegalu Yisroel Sh'chinah imahem") = ko'ach haTzadikim. They grasp Keesay HaKavod → niklalim b'M'komo shel Olam from gashmiyus → m'gabihim kol ham'komos = kibbutz galuyos ("yitaka b'shofar gadol..."). Tzadikim → m'chitasan lifnim mimal'achei hasharais (angels were never tested b'gashmiyus haMakom). §14: Ikkar tikkun ha'adam davka al y'dei she'hu ba'aretz hagashmi. Zocheh l'taken ma'asav → niklal b'l'maalah min haMakom. But after cheit → death decreed → must return to afar mamash → then specifically from afar → t'chiyah → "hakitzu v'ran'nu shochnay afar" (Yeshayahu 26:19). Ikkar tikkun through Tzadikim g'dolim who perfected ma'asaihem → even in life grasped Keesay HaKavod → M'komo shel Olam → Rosh HaShanah. But g'dolim b'misasam yoser mib'chayaihem → after death, lying in physical afar → niklalim YOSER in M'komo shel Olam (y'ridah tachlis ha'aliyah). Then → m'malitzim tov yoser al Yisroel (Zohar: "ilmalai t'filas haTzadikim hamaisim al hachayim la is'kayem alma riga chada"). Therefore → Erev Rosh HaShanah → go to their graves. Through k'vurasam hak'doshah ba'aretz hagashmi (= Eretz Yisroel, "Tzadikim yirshu aretz") → niklalim b'l'maalah min haMakom b'shleimus nifla → chesed nifla shel Rosh HaShanah. "Likdoshim asher ba'aretz haimah v'adirei kol cheftzi vam" (T'hilim 16:3) — "asher ba'aretz haimah" davka: from afar specifically → olim l'maalah maalah beyond any mal'ach v'saraf → from there m'alim um'taknim hakol → maitivin imanu b'chol hatovos. Based on Likutay Moharan II:1 "Teekoo" · Part 2 of G'viyas Chov Min HaLikuchos V'Apotiki 5 (§§8–14). This completes Halachah 5.

And this is the aspect of: "its shade must exceed its sunlight." For in the sukkah, the shade and the sunlight are mixed — they being the aspect of Torah and tefillah. But the shade must be greater, for the essential thing is the tefillah, which is the aspect of yirah, the aspect of: "The beginning of wisdom is the fear of Hashem," etc. — the aspect of: "his deeds exceed his wisdom." For such a tefillah is the aspect of ma'aseh (action), etc. And this is the aspect of: "And there shall be one day known to Hashem, not day and not night," etc. For such a tefillah transcends time, for it is "not day" — which is Torah — "and not night" — which is tefillah — for it encompasses both. And then will be fulfilled what is written after it: "And Hashem shall be King," etc.; "on that day Hashem shall be One and His Name One." 55