גביית חוב מהלקוחות והלכות אפותקי ה

And this is the aspect of what is brought in the holy Zohar, that on Sukkos is the aspect of "the female shall surround the male," the aspect of: "And seven women shall take hold of one man," etc. For then the tefillah ascends, through engaging in drawing down the path of making from the Toros, tefillos. And then she is in the aspect of "the female shall surround the male" — that the "woman who fears Hashem," the aspect of tefillah, pursues after the Torah. For what is presently the norm — that the man pursues after the woman — this is because of her diminished stature, which is the aspect of the diminishment of the moon. And as our Sages, of blessed memory, said (Kiddushin 2b): it is like one who lost something — the owner of the lost object searches for his lost object. For now, the tefillah is in a diminished state, and most tefillos are for the body's needs. And then the tefillah does not have the standing to pursue after the Torah and demand it. For the tefillah that is for the body's needs has no completeness except through the Torah, as mentioned. And therefore it is certainly not the good and true way to say: "I will study Torah in order that I may pray for the body's needs" — for this is the aspect of "Do not make it a spade to dig with." For his essential intention is for the body's needs; only because he is embarrassed to ask for his needs, he studies in order to ask. And this is certainly very unseemly. Therefore, it is not fitting for such a tefillah that the tefillah should seek the Torah. But the tefillah that is made from Toros — which is for fulfilling the Torah — then the tefillah is built in great completeness, in the aspect of the filling of the moon, etc. And then certainly the tefillah, in the aspect of a wife, is not embarrassed to pursue after her husband, which is the Torah — in the aspect of "the female shall surround the male," the aspect of "and they shall take hold," etc. For such a complete tefillah can certainly pursue after the Torah and request: "Study and engage in Torah on my account, so that I may make tefillos from these Toros — for all my intention is to do the will of my Creator." And this is: "And seven women shall take hold" — the aspect of tefillah, which is yiras Hashem, the aspect of "Seven times a day I praise You," etc. And this is: "Our bread we will eat and our garments we will wear" — for the bread and garment, which is the parnasah drawn through the simple tefillos for the body's needs — the essential parnasah is drawn from the Torah, for such a tefillah has no power to bestow abundance except what it receives from the Torah, from which all abundance flows. But the tefillah made from Torah, whose entire intention is to fulfill the Torah — this tefillah is itself Torah, and with it are all blessings of abundance, since all its engagement is to fulfill the Torah from which all abundance comes. And this is: "Our bread we will eat and our garments we will wear" — for we do not need you to draw down for us the flow of parnasah through your study. Rather, we ourselves will draw down the abundance, since all our engagement is to draw down the fulfillment of the Torah in practice, which is the essential thing, from which all abundance comes. And this is: "Only let your name be called upon us; remove our disgrace" — that is, to raise the tefillah from disgrace and degradation, from the lowliness of exile, from the aspect of: "When lowliness [comes upon] man" — these are matters, etc. And such a tefillah is the aspect of "a woman of valor, a crown of her husband." And regarding such a tefillah it is said: "Many daughters have done valiantly, but you surpass them all" — the aspect of: "Her husband's heart trusts in her." For there is a wife whose husband must provide for her — he must bring her all the provisions, and she only prepares the food through cooking and baking to provide for her household. And this is the aspect of the simple tefillah for the body's needs, whose entire abundance her husband, which is the Torah, brings to her. It is only that the essential final preparation of the abundance needs to be through the tefillah, so it can descend to the world to provide for the world. But there is an eishes chayil whose husband's entire wealth and vitality come from her — the aspect of: "Her husband's heart trusts in her." And this is the aspect of the tefillah made from Toros — to fulfill the Torah — that the entire vitality of the Torah, which is its fulfillment, comes through her — that is, through the tefillah, as mentioned. 56

Based on the Torah "Teekoo" 1 in Likutay Tinyana, Siman 1. See there the entire Torah. Continuing from the previous sections.

Based on the aforementioned Torah and based on what we wrote above, some allusions will be explained in the laws of one who appoints an agent to collect his debt and in the laws of authorization, which are related to one another, as is explained there in Choshen Mishpat in Simanim 121 and 122.

And this is the aspect of Simchas Beis HaSho'eivah. The aspect of: "And you shall draw water with joy from the wellsprings of salvation" — "and you shall receive new learning" (Targum). That is, the Torah innovations mentioned above, drawn from Atika S'sima'ah, through which one can make from Toros, tefillos — through which one can pour out one's heart like water before Hashem. This is the aspect of the water libation on the Festival, the aspect of: "And they drew water and poured it before Hashem" — and Rashi explains that they poured out their hearts like water. For precisely through these Torah innovations — the aspect of "new learning" — through which one merits to make from Toros, tefillos — precisely through this one merits to pour out one's heart like water before Hashem. Each person, according to what he knows of the afflictions of his heart and his pains — how far he is from Hashem, and into which evil middos and desires and confusions he has fallen through his sins, and everything he goes through every day — all of this he will be able to find within these tefillos made from Toros, and express his speech before Him, blessed be He, with mercy and supplications regarding them all, like a child who wheedles before his father, until he can pour out his heart like water. And this is: "from the wellsprings of salvation" — for this path is the aspect of the "wellsprings of salvation," where salvation flows forth from wellsprings that never cease, drawn from the flowing stream — salvations without limit or end, that can save everyone, whoever he may be, even if he is as he is. For it is a flowing stream — the aspect of "a well of living water" — wellsprings that never cease to save everyone, the aspect of "the wellsprings of salvation." And this is the aspect of the great simchah, for when one merits to draw down this path, it is certainly a simchah without end — the aspect of "And rejoice in trembling," the aspect of "And everlasting joy," etc., as mentioned. 57

And this is the language of the Shulchan Aruch at the beginning of Siman 121: "If one sent him his debt or his deposit by means of an agent — if the lender told him to send it by his hand and it was lost, [the borrower is] exempt. Even if he did not tell him face to face, but rather sent him in writing: 'Send it to me by means of so-and-so,' and he sent it by his hand and it was lost — [the borrower is] exempt. Provided that he recognizes that it is his handwriting" etc. And see there in clauses 1, 2, 3, and 4. See there.

And this is the aspect of the Hakafos with the lulav around the Sefer Torah — the aspect of "the female shall surround the male" — that we say tefillos and Hoshanos around the Torah. For all our intention is to draw the Torah into the tefillah, to make from the Torah, tefillah, as mentioned. And this is the aspect of Adam (man), Dibbur (speech), Ma'aseh (action) explained in the Kavanos. Adam is the aspect of the Torah — "This is the Torah — a man." Dibbur is the tefillah made from the Torah — the aspect of "Hashem, open my lips." Ma'aseh — all our intention in our tefillah is to merit action, to fulfill all the words of the Torah. This is the aspect mentioned above of making from the Torah, tefillah. 58

For it has already been explained that all the services with which a person serves Hashem Yisborach — especially the service of t'filah, which is the essential service of the heart — all must be connected to the true Tzadik, who is the aspect of the great Lender, to whom one must discharge all the debts and loans that one borrows and receives from him at every day and every time and every hour — which are all the influences that a person receives. And the discharge is through the powers that a person invests in his service, especially in t'filah — when he merits to connect everything to the true Tzadik who is the aspect of the great Lender — through this he fulfills the aspect of the discharge of all the debts and loans that he borrowed and received at every time etc., as above.

(Yirmiyah 3): "In those days they will no longer say, 'the Ark of the Covenant of Hashem,' etc.; at that time they will call Yerushalayim 'the Throne of Hashem,' etc.; and they will no longer walk after the stubbornness of their evil heart." Yerushalayim — yirah shaleim (complete fear) — is the aspect of tefillah, for there is the Beis HaMikdash: "My house is a house of tefillah." The essential completeness of the Torah will be when it comes into the aspect of Yerushalayim — that is, into the tefillah. Through this one merits to guard and do and fulfill — "not the study is the essential thing, but the action." "Take with you words and return to Hashem" — "words" specifically. For certainly teshuvah is very difficult. For since even before he sinned and was caught in the snares of the evil inclination, he did not have the strength to stand against it — all the more so afterward, when he has already been caught in what he has been caught. Therefore the essential teshuvah is through the recitation of Tehillim, which is the aspect of hisbodedus — and the essential thing is when one makes from the Toros, tefillos. For then he can at least speak with his mouth and beseech Hashem, blessed be He, regarding all the words of the Torah, regarding every mitzvah, that he should merit to fulfill it and to return to Him, especially regarding matters he has already transgressed. Through this he will merit teshuvah — the aspect of: "Take with you words and return." And this is the aspect of the Vidui of Yom Kippur, where one specifies all the sins, feels remorse for them, and beseeches Hashem: "May it be Your will that I not sin." It comes out that one makes from the Torah, tefillah — from all the mitzvos of the Torah that he mentions having transgressed, he prays about them to Hashem that He save him in the future and forgive him for the past, until it is considered as though he fulfilled the entire Torah. All of this is tefillah made from Torah. It comes out that the entire day of Yom HaKipurim we engage in making from the Torah, tefillah, through the many confessions we say then. For then this is needed, for it is the last day of the last forty days, when the essential completion of the tikkun of the sin of the Golden Calf takes place — when they transgressed the Torah. The essential tikkun is through making from the Toros, tefillos — which is the aspect of the Thirteen Attributes of Mercy that were revealed to Moshe then for the sake of the tikkun, as mentioned. 59

And sometimes a person is very far from the great Lender, who is the true Tzadik himself, and he is unable to fulfill his obligation to discharge his aforementioned debt except by means of an agent — who are the other Tzadikim or the worthy and God-fearing ones who are close to the Tzadik who is the aforementioned great Lender. For he is unable to connect himself to the aforementioned Tzadik except through them, for they are in the aspect of agents. And he wishes to discharge his debt through the aspect of agency — the debt of the loan through an agent.

[The text notes: "This belongs above."] 60 Then the law is: if it is true that he is his agent — for example, that [the Lender] told him explicitly that one can rely upon him, or that he sent him his handwriting, which are the aspects of the wondrous Toros and chidushim [novel teachings] that he revealed, which are all entrusted in the hand of this agent — then even if [the debt] was lost along the way before it reached the hand of the great Lender, the responsibility is not upon the borrower, and he has already been released from his debt. For the great Lender — his power is great and mighty, and he is able to find his debts wherever they are. Provided that they were sent through his trustworthy agent in truth.

And this is (Yirmiyah 31): "How long will you hide yourself, O wayward daughter? For Hashem has created a new thing on the earth — the female shall surround the male." And Rashi explains the verse regarding teshuvah, and these are his words: "'Tis'chamkin' — you hide from Me, for you are ashamed to return to Me because of your ways. Behold, a new thing has been created on the earth — that the female shall pursue after the male to ask him to marry her, in the manner of: 'I will go about the city; I will seek,'" etc. End of Rashi's words. And seemingly, what is the connection of "the female shall surround the male" — that the female shall pursue after the male, etc. — to the matter of teshuvah? But according to the above, it is well explained. For man and woman, male and female, have their root far above, in a very lofty place, upon which all the Supernal yichudim (unifications) depend, as is understood throughout the holy Zohar and the writings of the Ari, of blessed memory. And they are the aspect of HaKadosh Baruch Hu and K'nesses Yisrael; and they are the aspect of the Written Torah and the Oral Torah, which are the aspect of Torah and tefillah. For tefillah is the aspect of the Oral Torah, for the essential completeness of the tefillah is when one makes from the Torah, tefillah — which is the aspect of the Oral Torah. For it is impossible to make from the Torah, tefillah, in completeness, except through the aspect of the Oral Torah, which is the aspect of the totality of all the Torah innovations that each person innovates — all of which are drawn from the aspect of the spirit of Mashiach, who merits the renewal of the Torah in the ultimate completeness, which is the aspect of the Oraysa d'Atika S'sima'ah. And through these innovations, this path will be drawn in completeness into the world — to make from the Toros, tefillos, as mentioned. And then we will not be ashamed to return to Hashem, blessed be He, even if we did what we did, and even if we are now as we know ourselves to be, each and every one. Nevertheless, through this path of making from the Toros, tefillos — which is now drawn from the aspect of the glimmering of Mashiach, who glimmers to come speedily in our days, for certainly he will not tarry any longer, chas v'shalom, as he has tarried until now — through this path, we can all, however we may be, return to Hashem, blessed be He. Since all our teshuvah and our hope and our trust in Hashem, blessed be He, is only through tefillah — that we anticipate and beseech and supplicate Hashem that He return us to Himself and help us and save us by His great might and His wondrous kindnesses, to fulfill the entire Torah from now on — therefore now we certainly should not fall in our resolve from praying to return to Hashem because our deeds are not proper. For after all, on the contrary — this itself is our request from Hashem, that He help us to rectify our deeds! And in this we can engage always, until He has mercy on us from Heaven to fulfill our request. And in truth, one who is strong in this path — to engage much in hisbodedus and to make from the Toros, tefillos, and to engage in such tefillos always, however he may be — his end will certainly be good. And in the end of ends, he will certainly return to Hashem, blessed be He, in truth — as we understood from Rabeinu's holy mouth many times, and as is explained in his holy works. 61

But if he sent them through an agent who was not sent by the great Lender at all — rather, he himself made him an agent on his own, because [that agent] appeared to him to be a righteous man and he drew close to him and bound all his service to him, because he thought that he had the power to bring everything to its root, to the great Lender — but in truth he was not sent by him at all, and [the debt] was lost along the way — then the responsibility is upon the borrower, since in truth [the agent] was not sent by the great Lender at all.

And this is what the verse cries out: "How long will you hide yourself, O wayward daughter?" And Rashi explains it regarding teshuvah, as mentioned. That is, the verse calls out in protest and cries with a great, awesome, fearsome voice regarding how we fall in our resolve each time from returning, because of the multitude of our evil deeds — that we repeated our folly innumerable times. And as is known, most of those who distance themselves from Hashem, blessed be He, do so because of such falls — because they see that it has been so long that they have desired to return, and each time they fall more and more. For the more they wish to escape the mire and mud, the Ba'al Davar (the Adversary) provokes and overpowers them more and more. And because of this, their hands grow weak from returning further, as if, chas v'shalom, hope is lost. And regarding this the verse calls out: "How long will you hide yourself" — "How long will you hide from Me, for you are ashamed to return to Me because of your ways?" "Behold, a new thing has been created on the earth" — that the female shall pursue after the males, etc. That is, the aspect of "the female shall surround the male," which is the aspect of making from the Toros, tefillos, as explained above — which is the aspect of Sukkos, the aspect of "and they shall take hold," etc., as mentioned. That from all the words of the Torah and the mitzvos, both positive commandments and negative commandments, one makes from them tefillos, as mentioned. And through this path, you need not be ashamed to return to Me always, however it may be, for My mercies never cease. And each time you can come with tefillah and supplications to ask Me to draw you close from now. And certainly your words will avail in the end of ends. For this path is drawn from the aspect of the final redemption, which has no cessation — which is the aspect of "the wellsprings of salvation," for this path of salvation never ceases, as mentioned. For it is a path that our forefathers walked in from of old — Avraham, Yitzchak, and Yaakov, and Moshe, and Aharon, and Yosef, and Dovid. And all the early tzaddikim engaged in tefillah and hisbodedus extensively to draw close to Hashem, blessed be He. But in the beginning they could not yet merit this in completeness — to make from Torah, tefillah — because there was not yet Torah in the world. And all the Patriarchs had to engage extensively in tefillah, until Moshe merited, through his abundant tefillos — the aspect of "A tefillah of Moshe" — to draw down the Torah. But the time had not yet arrived to go back and bring the Torah into the tefillah and to blaze this path in the world of making from the Toros, tefillos. And therefore, what happened happened — that the Eirev Rav corrupted and caused Yisrael to sin, etc. — until Dovid HaMelech, peace be upon him, came, who completes the seven shepherds. And he was the root of the soul of Mashiach, and he began to arouse this path of making from the Toros, tefillos — which is the aspect of Tehillim, etc., as mentioned. But the essential completion will be in the days of Mashiach, as mentioned. And therefore, through this path we will not be ashamed and we will not be humiliated, ever — for however we may be, we will return to Hashem, blessed be He, as mentioned. 62

For this is known in all the holy books: that in all the service of a person, and especially the service of t'filah, one needs great merit in order to elevate his prayer to the place where it needs to be, so that it should accomplish the necessary tikkun in all the worlds, and especially at the root of his soul. And before the prayer and the service ascend there, they face numerous and great dangers along the way, from the multitude of prosecutors who lurk on the paths — as is known in the holy books. Therefore the essential tikkun of the service, and especially the service of t'filah, is through connecting everything to the true Tzadik who is the aspect of the great Lender, as above.

And this is the aspect of: "In place of my love, they accuse me — but I am tefillah." "Love" (ahavah) — this is the aspect of the Torah, the aspect of Toras Chesed (Torah of lovingkindness). And as Rabeinu, of blessed memory, wrote on the verse "By day Hashem commands His lovingkindness" — that all the mitzvos of the Torah are the aspect of love and chesed, etc. And this is: "In place of my love, they accuse me" — that whenever I merit the aspect of love, which is the aspect of the mitzvos of the Torah — whenever I wish to begin to engage in some Torah or mitzvah, which are the aspect of love and chesed — "they accuse me" — they provoke and accuse me and seek to make me fall, chas v'shalom. And I do not know what to do against them, for they provoke me greatly. Therefore all my engagement is tefillah — the aspect of "but I am tefillah." That is, from the Torah which is the aspect of love, I make from it tefillah. And through this I still anticipate salvation — that I will merit to return to Hashem, blessed be He, in truth, as mentioned. 63

But this great Tzadik is very, very far from the world — to the point that there are many who are unable to connect to him directly, except through his agents, who are his people and his true students. And then all the responsibility is upon the Lender himself. But when one is not careful and allows himself to err and connects his service to one who is not the agent of the great Lender at all — then all the responsibility is upon himself, as above.

And this is what is written adjacent there in Yirmiyah, after the verse "How long will you hide yourself," etc.: "Behold, days are coming, says Hashem, and I will sow the House of Yisrael, etc., with the seed of man and the seed of animal." And Rashi explains: "The good ones and the foolish among them — I will sow them all to be My seed: the seed of man and the seed of animal." Targum Yonasan: "I will establish them like men and make them prosper like animals whose sins are not visited upon them." End of Rashi's words. "Man" (adam) — this is the aspect of the Torah, the aspect of: "This is the Torah — man." "Animal" (beheimah) — this is the aspect of tefillah, for beheimah has the numerical value of the Name Ba"N (52), which is the aspect of Malchus, as brought in the writings [of the Ari]. For the essential thing in tefillah is that one should make oneself like an animal — as though one has no understanding at all — and simply ask for mercy and supplications, in the aspect of: "As a hart yearns for the water brooks," etc. And as it is written: "Like the animals of the field I yearn for You," etc. — the aspect of: "Like a swift horse, like a crane, so I chirp; I moan like a dove," etc. And through this aspect — that Hashem, blessed be He, will sow Yisrael with the seed of man and the seed of animal together, that they will make from the Toros, tefillos, as mentioned — through this there will be salvation for all, in the aspect of: "I will establish them like men and make them prosper like animals whose sins are not visited upon them." For through this is the essential teshuvah and forgiveness of all sins, for it is the aspect of the Thirteen Attributes of Mercy, through which is the essential forgiveness and tikkun, as mentioned. 64

And this is the aspect of the laws of harsha'ah [authorization]. And this is the language of the Shulchan Aruch in Siman 122, clause 1:

And this is what is written adjacent there: "Behold, days are coming, and I will make a covenant with the House of Yisrael," etc. That is, as mentioned, for through this path we will merit to fulfill the Torah forever — the aspect of: "I have placed My Torah in their midst, and upon their heart I will write it." "Heart" (leiv) — this is the aspect of tefillah, for "the service of the heart — this is tefillah." That is, the Torah will be written within the heart — that they will write from the Toros, tefillos, which are the aspect of the heart. And through this we will return to Him, blessed be He, in truth, and He will draw us close in His mercy — the aspect of: "And I will be their G-d, and they will be My people." 65

"Even though a borrower who sent the lender his debt at his command by means of his agent and it was lost is exempt, as was explained — if the borrower wishes, he need not send it to him by means of his agent" etc. — until [the agent] comes with an authorization etc.

And this is the aspect of Yaakov and Leah and Rachel. Rachel is the aspect of the Oral Torah, as Rabeinu, of blessed memory, wrote in Siman 12, in the Torah [discourse beginning] "A praise of Dovid." Leah is the aspect of tefillah, the aspect of: "And the eyes of Leah were soft" — for she would weep that she should not fall to the lot of Eisav — in the aspect of: "With weeping they shall come, and with supplications I will lead them." Yaakov is the aspect of the generality of the Torah, the aspect of: "The Torah that Moshe commanded us is an inheritance of the congregation of Yaakov" — that is, the aspect of the Written Torah. For the Written Torah and the Oral Torah are the aspect of man and woman, the aspect of Yaakov and Rachel, as is known. And we have already explained that the essential tefillah that one makes from Torah is through the Oral Torah, which is the aspect of the Torah innovations drawn from the Thirteen Attributes, etc. — whose root is the Thirteen Rectifications of the Holy Beard — through which specifically one knows how to make from the Toros, tefillos, which are the aspect of the Thirteen Attributes of Mercy, as mentioned. And therefore Leah and Rachel are considered as one, as brought in the holy Zohar and in the writings of the Ari, that Leah and Rachel are considered as one, for sometimes they are included in a single partzuf. 66

And the essential law is: that the agent has no power to compel the borrower to stand in judgment and to pay him his debt unless he has in his hand an authorization. But without an authorization, even though he is truly an agent sent by the lender to collect his debt, the borrower can say: "You are not my litigant; let the lender himself come and sue me in judgment."

And Yaakov, who is the foundation of the Torah, the aspect of the Written Torah — all his labor was for Rachel, who is the aspect of the Oral Torah. For the Written Torah has no completeness without the Oral Torah. And it is impossible to give birth to any service and mitzvos and good deeds from the Written Torah except through the Oral Torah. For from the Written Torah alone, one does not know any mitzvah in completeness — for the entire mitzvah of tefillin is stated only in one verse: "And you shall bind them," etc. And we do not know whether the tefillin are of leather or of silver and gold, nor where is the place of their laying and their binding. And similarly all the numerous laws of tefillin — all of them we know only through the Oral Torah. And so with the rest of the mitzvos, as is explained elsewhere. And therefore all of Yaakov's labor was for Rachel. But in truth, it is impossible to merit the fulfillment of the Torah and mitzvos in completeness — which are the aspect of Yaakov and Rachel — except through tefillah and supplications, as mentioned, which are the aspect of Leah, as mentioned. And because Torah and tefillah are dependent on each other — for it is impossible to merit the Torah except through tefillah, and it is impossible to merit the tefillah except through the Torah, for one must make from the Torah, tefillah — therefore one must study Torah in order to know what to pray about and to make from the Torah, tefillah. But also, to merit studying Torah, one needs tefillah, as we pray every day: "And enlighten our eyes in Your Torah," etc.; "and place in our hearts understanding," etc.; "to learn and to teach," etc. And because of this, one does not know where to begin — as Rabeinu, of blessed memory, wrote elsewhere, that there are several things where one does not know the beginning. 67

That is — even when he is truly in the aspect of an agent from the great Lender, meaning that he is truly one of the men of the Tzadik and the Tzadik commanded him to strive to collect his debts — that is, that he should go and warn and remind everyone to engage in the service of Hashem, and especially in t'filah, which is the aspect of the discharge of the debts of the loan, as above — even so, he has no power to judge the world himself, to compel them through law and judgment to discharge the aforementioned debts.

And therefore, even Yaakov Avinu, peace be upon him, could not grasp the matter, and he thought that one must first cling to Rachel, who is the aspect of the Oral Torah — for on the surface it appears that one must begin from engaging in Torah, as mentioned. And also because Leah is the aspect of alma d'is'kasya (the hidden world), and Rachel is the aspect of alma d'is'galya (the revealed world). That is, Rachel, who is the aspect of the Oral Torah — this is the aspect of the revealed world, for the quality of Torah innovations, everyone sees and it is beloved in the eyes of all people, because they contain great wisdom and intellect that is revealed to the eye of all. And this wisdom and intellect is valued and beloved in the eyes of all, for "wisdom gives life" and it is valued in the eyes of all, as Rabeinu wrote in the Torah [discourse] of "one who knows of Eretz Yisrael," etc., in Siman 40 in Likutay Tinyana. But Leah, who is the aspect of tefillah, is the aspect of alma d'is'kasya, for the value and quality of tefillah is sealed and hidden from the eye of all. For tefillah is only the aspect of emunah (faith), and it is impossible to understand the matter of tefillah through any intellect at all. 68

For to judge and to adjudicate the world — which is the aspect of Rosh HaShanah, which is the day of judgment — no person has the power [to do this] except the great Lender himself, who is able to grasp himself in the Keesay HaKavod, which is the roots of the souls of Israel. He alone is able to make Rosh HaShanah, to judge the entire world according to their place etc., as is explained there well in the aforementioned Torah.

And therefore it is said regarding tefillah: "When lowliness [comes upon] man," etc. And our Sages, of blessed memory, expounded: "These are things that stand at the summit of the world, yet people treat them lightly. And what are they? Tefillah." And this is the aspect of: "And Rachel was beautiful of form and beautiful of appearance, and the eyes of Leah were soft," etc. For the beauty and splendor of the Oral Torah, everyone sees, and it is valued in the eyes of all, and everyone runs toward the Mishnah. But "the eyes of Leah were soft" — for she would weep constantly that she should not fall to the lot of Eisav — which is the aspect of the tefillos that one prays to Hashem, blessed be He, to be saved from the evil inclination and its forces, which is the Samech-Mem, who is the prince of Eisav. And this is the aspect of her weeping that she should not fall to the lot of Eisav. And she wept so much that her eyes became soft. And this is a hint regarding K'nesses Yisrael — that each and every one of Yisrael must weep as much as Leah, that he should not fall to the lot of the Samech-Mem, chas v'shalom, which is the aspect of Eisav, as is explained elsewhere. But the qualities and importance of this matter of tefillah, not everyone sees, for it is the aspect of alma d'is'kasya, for the secret of tefillah is very lofty, sealed, and hidden. And therefore people, even the upright, do not pursue after this so much. And on the contrary, people treat it lightly, for tefillah is the aspect of "things that stand at the summit of the world" — which is very lofty and exalted — but people treat it lightly. And even Yaakov could not grasp the matter mentioned above, and he labored specifically for Rachel, as mentioned. 69

But the rest of the people, even though they are in the aspect of his agents, were not made agents except to urge and remind [others] to discharge their debts, as above — but not to compel them and judge them through law and justice. For who knows the place of each and every one — how to judge them and adjudicate them according to their place? For this is known only to the true Tzadik, the great Lender himself, who is able to make Rosh HaShanah etc., as is explained there well in the aforementioned Torah. See there well.

And therefore the agent has no power to sue them through law and justice unless he comes with an explicit authorization for this. And he too is called "one who did not do well among his people" — as our Sages, zichronam livrachah, said, and as is explained in the Shulchan Aruch: "And he did not do well among his people" — this refers to one who comes with an authorization etc. For there is no one who can judge and adjudicate the world except the aspect of the great Lender himself, who is able to make Rosh HaShanah, as above — for he knows how to judge everyone favorably, with kindness and great mercy, according to their place. For he knows the place of each and every one etc.

But one who is in the aspect of an agent cannot judge or adjudicate at all, as is explained there well in the aforementioned Torah — that there is no one who can judge the world except one who is in the aspect of M'komo shel Olam etc. And more than this is explained in the awesome secret of the story [tale] that pertains to this Torah, which is written in abbreviated fashion, as brief chapter headings, in the book Chayay Moharan.

And Lavan the Aramean, in his great deceitfulness, wished to deceive Yaakov and switch Leah for Rachel. For Lavan did not know the quality of Leah at all — the aspect of the quality of tefillah — for he certainly treated tefillah with utter contempt. And therefore he thought that there was no value in Leah at all, and he thought he had greatly deceived and swindled Yaakov by switching Leah for Rachel. But in truth, it was all from Hashem, for His thoughts are very deep, blessed be He, and in truth it was all for a great good. For Rachel the righteous one handed over the signs to her sister Leah so that she would not be embarrassed — for Yaakov had given the signs to Rachel. This is the aspect of the signs of the Torah, the aspect of: "Set up signposts for yourself" — and our Sages, of blessed memory, expounded: "Make signs for the Torah." For one must make signs in the Torah so it will not be forgotten and not be exchanged, so as not to expound the Torah improperly. And all the signs are in the aspect of the Oral Torah, which is the aspect of Rachel, for there is where all the Masorah (tradition) and the signs are. But Rachel, who is the aspect of the Oral Torah, handed over all the signs to her sister Leah, who is the aspect of tefillah, and teaches her how to speak with Yaakov, who is the generality of the Torah — and how to make from the Torah, tefillah. And then, in truth, Rachel and Leah are included together, for the Oral Torah and tefillah are both one aspect. And both join with Yaakov, who is the foundation of the generality of the Torah — and all in order to give birth to the Twelve Tribes of Ka-H, which have forty-nine letters, corresponding to the forty-nine gates of teshuvah — which is the aspect of Tehillim, for all of this is the aspect of making from the Toros, tefillos, as mentioned. 70

And therefore Moshe Rabbeinu was not satisfied with the agency of an agent, when Hashem Yisborach said: "Behold, I am sending before you an angel" (Exodus 23:20) etc. And Moshe entreated and said: "If Your Presence does not go, do not bring us up from here" (Exodus 33:15) etc. And Hashem Yisborach consented and said to him: "My Presence shall go, and I will give you rest" (Exodus 33:14) etc.

For there is no one who can judge us with mercy and kindness except Hashem Yisborach Himself, Who is M'komo shel Olam. And likewise the true Tzadik, the aspect of Moshe, who is included in Him etc., as above. And as Rashi explained there on the verse: "Beware of him, do not defy him, for he will not bear your transgression" (Exodus 23:21) — for it is not in his power to forgive, for he is only an agent etc. That is, as above.

For in truth, regarding all those matters where one does not know where to begin, one must begin from both together and engage in this one and in that one. As with this matter of Torah and tefillah, where one does not know where to begin — one must begin from both. That is, to engage each day in both — to study a bit of the day and to engage in tefillah a bit of the day. And then, even though at first he certainly does not know well the order of tefillah and how to make from Torah, tefillah — nevertheless, Hashem, blessed be He, has mercy on him and enlightens his eyes, and gives over to him the signs and pathways of the Torah, and teaches him, according to his level, how to make from Torah, tefillah. And afterward, through the tefillah, he knows how to attain the Torah more. And then he merits to know the order of tefillah more — and so each time, each one strengthens the other: the tefillah strengthens the Torah, and the Torah strengthens the tefillah. 71

And therefore, when Hashem Yisborach consented to Moshe that He would not send an agent, but would rather go Himself with Israel — then He revealed to him the measure of His goodness and His abundant mercies that have no end, as it is written: "I will cause all My goodness to pass before you… and I will be gracious… and I will have mercy" (Exodus 33:19) etc. Then He said to him: "Behold, there is a place with Me" (Exodus 33:21) — from which our Sages, zichronam livrachah, derived that the Holy One, Blessed be He, is the Place of the world, but the world is not His place etc. That is — this is the essential greatness of the wonders of His mercies and kindnesses that have no end forever — because He, Yisborach, is the aspect of M'komo shel Olam etc. Therefore He knows the place of each and every one, and through this He judges everyone with kindness and great mercy, as is explained there well in the aforementioned Torah. See there well.

And this is the secret of why, at first, Rachel — who is the Oral Torah — handed over the signs of the Torah to Leah, who is the tefillah. And therefore the main bearing of children was through Leah, who bore six tribes, for the essential offspring of the tzaddikim — which are good deeds — come through the tefillah, which is the aspect of Leah, alma d'is'kasya, as mentioned. And also all the bearing of Rachel was only in the merit of her having handed over the signs to her sister, as our Sages, of blessed memory, said: "And G-d remembered Rachel" — that she handed over the signs to her sister. That is, all the bearing of the tzaddikim who give birth to good deeds through the Torah — which is the essential thing, for "not the study is the essential thing," etc. — the essential bearing is only through having handed over the signs to Leah, who is the tefillah. That is, through the fact that all the study of the Oral Torah — the aspect of Rachel — is all for the sake of meriting to make from the Torah, tefillah. This is the aspect of Rachel handing over the signs of the Torah to Leah, who is the aspect of tefillah, as mentioned. For the essential merit of the complete tzaddikim who merit mitzvos and good deeds and being saved from the evil inclination and its forces — the essential thing is through tefillah, that they pray to Hashem, blessed be He, to merit to fulfill the Torah. And as Rabeinu, of blessed memory, wrote, that all the tzaddikim merited their level only through hisbodedus and tefillos, etc., as is explained in his holy conversations. 72

And this is the aspect of: "Moshe received the Torah from Sinai and transmitted it to Y'hoshua, and Y'hoshua to the Elders, and the Elders to the Prophets, and the Prophets transmitted it to the Men of the Great Assembly" (Avos 1:1). And immediately juxtaposed to this: "They said three things: Be deliberate in judgment, and raise up many students, and make a fence for the Torah."

And therefore Yaakov merited that even the maidservants were included in holiness. For shifchah (maidservant) has the numerical value of Mishnah with the kollel, as brought in the writings of the Ari, of blessed memory. And when one does not study properly — that is, when the study is not in order to guard and do and fulfill, but rather to aggrandize oneself and to provoke — then it is said: "And a maidservant when she inherits her mistress." But through proper study of the Six Orders of Mishnah, one separates the good from the bad — by separating the permitted from the forbidden, etc. And then the aspect of the maidservant is included in holiness, under the hand of her mistress — as it was at the splitting of the Reed Sea, when a maidservant saw upon the sea, etc. And it is impossible to give birth from the Torah a birth of holiness unless one subdues the Sitra Achra until the maidservant is included in holiness. And this is the secret of the Patriarchs marrying maidservants. 73

For this is known in the Midrashim and in all the holy books — the great prosecution of the angels against the receiving of the Torah, who said: "How mighty is Your Name in all the earth, You Who have placed Your splendor upon the heavens" (Psalms 8:2) etc. And likewise at the creation of Adam HaRishon, the angels prosecuted greatly and said: "What is man that You remember him?" (Psalms 8:5) — "The human being whom You are about to create is destined to sin before You and anger You" etc.

But Avraham, even though he subdued the aspect of the evil maidservant through Sarah giving him her maidservant, and he merited afterward to give birth in holiness to Yitzchak — nevertheless, [the evil] was not yet entirely transformed from bad to good. And therefore the actual birth of the maidservant was a birth of the Sitra Achra — which is Yishmael. But Yaakov Avinu, through meriting both Rachel and Leah — and the two were included together, which is the aspect of making from the Torah, tefillah — through this is the essential subjugation of the evil maidservant completely, until she is transformed from bad to complete good. For the essential subjugation of the Sitra Achra in completeness is through the tefillah that one makes from Torah — through which all the tzaddikim merited their level. Therefore Yaakov merited to marry the maidservants in complete holiness, until he merited to give birth even from them holy and awesome offspring — the Tribes of Ka-H. 74

And all of this is the aspect of what our Master, our Teacher, and our Rebbe, zichrono livrachah, wrote at the beginning of this Torah — that the angels are jealous and greatly provoke man, who was created so that he should have dominion over them. For out of the great jealousy they prosecuted against his creation, and afterwards they prosecuted against Moshe when he wished to receive the Torah. And likewise with every person and at every time they prosecute and provoke against everyone — especially against one who wishes to enter the service of Hashem, to devote himself to Him, Yisborach. For through this he could come to the ultimate purpose for which he was created — that he should have dominion over them. They provoke against him and are greatly jealous of him and wish to cast him down, chas v'shalom. And the more one strives to draw close to Hashem Yisborach, the more they provoke against him. And from this come all the falls and the distancings of most people — especially in these generations, in the footsteps of Mashiach. For the entire power of the Evil Inclination and his armies, who provoke against every person in whatever manner — everything is drawn from the aforementioned prosecution of the angels.

For from Torah by itself, there is sometimes sustenance for the Sitra Achra, chas v'shalom — which is the aspect of the evil maidservant that puts into one's mind to study not for its own sake, to aggrandize and to provoke. And then it is the aspect of "a maidservant when she inherits her mistress," which is the aspect of Mishnah, as is hinted in the Tikunim. And similarly from tefillah by itself, the Sitra Achra can cling, when one puts into one's mind to pray only for the body's needs, etc., as mentioned. But when Torah and tefillah are included together — and all one's tefillah is that one should fulfill the Torah, and all one's study of the Torah is in order that one should know how to make tefillos from the Toros, in order that one should merit to guard and do and fulfill — then Torah and tefillah are included together in the ultimate unification. And then "all workers of iniquity shall be scattered" and the Sitra Achra has no sustenance at all. On the contrary — the bad is transformed to good, and the maidservants are included in holiness. This is the aspect of Yaakov, for through meriting Leah and Rachel — which are the aspect of Torah and tefillah together, as mentioned — through this he merited to give birth even from the maidservants, Tribes of Ka-H. For everything is included in holiness through making from the Toros, tefillos — through which is the essential teshuvah and the essential forgiveness of Rosh HaShanah and Yom HaKipurim, when sins are transformed into merits, as mentioned. 75

And one who is a man of valor and wishes to have mercy on his life and his eternal purpose — he strengthens himself like a lion and is bold as a leopard at every turn and does not allow himself to fall each time. But the essential strengthening is through all that is stated in the aforementioned Torah — see there — that is, that he should grasp himself in the Keesay HaKavod, which is the roots of the souls of Israel, which is the aspect of: "He grasps the face of the throne" etc. — which was said regarding Moshe when the angels prosecuted against him at the time of the receiving of the Torah etc.

And this is: "Give ear, O heavens, and I will speak, etc. My teaching shall drip as rain," etc. — that certainly my words shall enter your ears. As Rashi explains there in its context. And the reason is: "For I will call in the Name of Hashem" — for I will call and pray in the Name of Hashem and make from the Toros, tefillos. And through this, certainly "my teaching shall drip as rain, my speech shall flow as dew" — that my words will be established and will enter your hearts like rain and like dew. And you will merit to fulfill the Torah. For the essential fulfillment of the Torah is through making from Toros, tefillos, as mentioned. For the entire Song of Ha'azinu was said in order that we should merit, in the end of days, to fulfill the Torah, as it is written there in the matter: "And I will surely hide My face," etc.; "and this song shall testify before them as a witness, for it shall not be forgotten from the mouth of their offspring." For the Song of Ha'azinu is the aspect of tefillah, which is the aspect of song and melody — the aspect of the ten types of melody with which Dovid HaMelech, peace be upon him, composed the book of Tehillim, as mentioned. That is, through this song, Moshe Rabeinu, peace be upon him, included all of the Torah within the aspect of song, which is the aspect of tefillah. And through this he illuminated within us this illumination — to merit and to make from the Toros, tefillos — through which is the essential fulfillment of the Torah in the end of days, the aspect of: "and this song shall testify," etc., "for it shall not be forgotten from the mouth of their offspring," etc., as mentioned. 76

And to merit this, one needs all the rectifications stated there — that is, to rectify the yirah in the heart through rectifying the three traits, which are the desires of eating, sexual immorality, and money etc. — which are rectified through properly receiving the three r'galim etc. And through this one merits the influence of n'vuah [prophecy], and through the influence of n'vuah one merits t'filah etc. — until one merits to grasp the Keesay HaKavod, and through this one is able to make Rosh HaShanah, to judge everyone favorably — through being in the aspect of M'komo shel Olam, through which he knows the place of each and every one and is able to fulfill: "Do not judge your fellow until you have reached his place" — as above.

And this is the aspect of what is found in the words of our Sages, of blessed memory, that Rachel herself lay beneath the bed and spoke the signs with Yaakov at the time he was joined with Leah — in order that Leah should not be embarrassed. And in the writings of the Ari, of blessed memory, there is a great and awesome secret regarding this — that so is the matter in the secret of the Supernal yichudim: at the time the Light called "Yaakov" is joined with the Light called "the aspect of Leah," then the aspect of Rachel is beneath the bed, etc. — see there in Eitz cha'yim. And according to our path explained above, this secret is well aligned with the matter of tefillah mentioned above. For it is known that the essential all the Supernal yichudim and zivvugim (unions) are made according to the service of those below — and especially through tefillah, which is the essential completeness of the yichud, as is known in the Kavanos. 77

Now, at first glance, the counsel written in this Torah is difficult to understand — to stand against the prosecution of the angels by grasping oneself in the Keesay HaKavod etc. — for behold, this itself is exceedingly difficult for us. And even though in His mercy He did not conceal from us all the counsels and the paths to merit this — that is, through breaking the aforementioned three traits, and the counsel to break them is through properly receiving the three r'galim etc. until one merits the influence of n'vuah etc. — nevertheless, even the counsels themselves are difficult for us to fulfill. (And as we have written elsewhere several times.) And especially since in truth the entire provocation of the angels — from which the entire force of the Evil Inclination and his armies is drawn — is regarding the matter of the aforementioned desires, which are the desires of money, sexual immorality, and eating, which are the aspects of the three watches, three kinds of darkness etc. And especially the great provocation against t'filah — as is known, the great multitude of confusions during the time of prayer. And if so, from where shall our help come, to stand against the prosecution of the angels, from whom comes the power of the Evil Inclination that digs a pit at every time against every person to cast him down and bring him very low, chas v'shalom?

That is, at the time a Jewish person enters to pray his tefillah and his conversation before Hashem, blessed be He — that he should merit to draw close to Him and to fulfill His Torah and mitzvos — and he wants to make from the Torah, tefillah, but there is not yet a word on his tongue to speak, for he does not yet know the pathways and signs of the Torah, and he does not know how to pray and speak and converse — then the aspect of Rachel, which is the aspect of the Oral Torah, the aspect of the Torah innovations from which the pathways are drawn to make from Toros, tefillos, as mentioned — she herself has compassion on this Jewish person who is praying, who is in the aspect of Leah, as mentioned. And she hands over to him the signs and pathways of the Torah, and she herself speaks with her beloved, the aspect of Yaakov, the aspect of the general root of the Torah — in order that he should be able to make from the Torah, tefillah, so that Torah and tefillah should be joined together, in order that they should give birth to good deeds. 78

And this is the aspect of the words that flow to a person at the time he enters into hisbodedus and pours out his conversation before Hashem, blessed be He — for at first he does not know any word to speak. And when he is firm in his resolve and forces himself nonetheless to speak — then, for the most part, words come to him that he never imagined he would speak. And these words are sent to him from Heaven and are drawn from the aspect mentioned above. 79

Therefore, in truth, we have no one to lean upon except our Father in Heaven and the power of the true Tzadik, who constantly draws forth novel teachings of Torah — true novel teachings that bring to action. And this is the aspect of the receiving of the Torah in every generation, in every year, as is known. For this Tzadik is the aspect of Moshe, who is the essential entirety of the receiving of the Torah in every generation. For he has already won the battle and merited to break all the aforementioned desires etc. — until he merited all the aforementioned rectifications, until he merited to grasp himself in the Keesay HaKavod and to make Rosh HaShanah. Through which he was saved from the jealousy of the angels — until his hand prevailed and he seized the Torah into his hand and brought it down below and transmitted it to Israel.

And this is the aspect of Yom Tov, on which all melachos (labors) are forbidden as on Shabbos, except for ochel nefesh (food preparation), which is permitted on Yom Tov, as they said in the Mishnah: "There is no difference between Yom Tov and Shabbos except ochel nefesh alone." 80

And through the greatness of his awesome power he intensifies [his efforts] until he is able to save each and every one of Israel who wishes to draw close to him in truth — to save him from the jealousy of the angels, that they should not cast him down in any way whatsoever. And this is through his being able to make Rosh HaShanah through the aforementioned aspect — that is, that he is able to judge everyone favorably through a wondrous kindness, by knowing the place of each and every one — for he is in the aspect of M'komo shel Olam etc., as above. And through this he brings each one into the category of merit in truth and finds good points in every trait and in every tikkun among the aforementioned rectifications — even in the worst of the worst — until he is able to bring merit even to him, for all the aforementioned rectifications, until he merits according to his level to grasp himself in the Keesay HaKavod, so that they will be unable to cast him down in any way. For the true Tzadik fights on his behalf the war of Hashem.

For all the Yamim Tovim are a remembrance of the Exodus from Egypt, when we merited to receive the Torah through Moshe Rabeinu, peace be upon him — as it is written: "When you take the people out of Egypt, you shall serve G-d on this mountain." For the essential purpose is Torah and tefillah, for which every person was created. And this is the aspect of: "The end of the matter, all has been heard: Fear G-d and keep His commandments, for this is the entirety of man." "Fear G-d" — this is tefillah, which is the aspect of yirah, the aspect of: "A woman who fears Hashem, she shall be praised" — as Rabeinu, of blessed memory, wrote many times. "And keep His commandments" — this is Torah. And it concludes: "for this is the entirety of man" — for this is the essential endurance, vitality, and purpose of every person, for the sake of which all the worlds were created from beginning to end. And it is all for this purpose — that one should merit to engage all one's days in Torah and tefillah, and go from level to level until the highest level. For there are many, many aspects and levels in Torah and tefillah, as is explained in the Torah [discourse] "Chosam B'soch Chosam" (Seal within a Seal) in Siman 22 — see there. 81

And the essential thing is that the Tzadik merits to be included in the aspect of M'komo shel Olam — through which he knows the place of each and every one — through which he is able to make Rosh HaShanah, as above.

And if a person would merit this in completeness, all the toils and exertions of all the occupations and labors — which are comprised in the thirty-nine melachos — would be nullified. For all the toils of earning a livelihood, the need to engage in occupations and labors, all came about through the sin of Adam HaRishon, upon whom it was decreed: "In sorrow you shall eat of it; by the sweat of your brow you shall eat bread," etc. — because he blemished the Tree of Knowledge of Good and Evil. For then he blemished Torah and tefillah. For he needed then to fulfill this mitzvah — not to eat from the Tree of Knowledge — in which the entire Torah was comprised, as is known. And also he needed then to pray his tefillah to rectify the entire world, as brought in the writings [of the Ari]. And as is explained in Rashi's commentary on the verse: "And every shrub of the field was not yet on the earth, etc.; and there was no man to work the ground." And Rashi explains: "On the third day, when it says 'and the earth brought forth,' they did not emerge — they stood at the opening of the ground until the sixth day. And why? Because He had not caused it to rain," etc. "And when man came," etc. — "he prayed for them and rain fell, and the trees and grasses sprouted." It comes out that the tikkun of all things could not be completed except through the tefillos of Adam HaRishon. And he still needed to pray further to complete the tikkun of all the worlds in completeness, as explained in the writings. But the Samech-Mem overpowered him with his stratagems and enticed him until he ate from the Tree of Knowledge, and he could no longer pray his tefillah that he needed to pray for the tikkun of the worlds. And through this, all the worlds were disrupted, such that their tikkun will not be completed until the coming of Mashiach, as brought. And through this, the toil of earning a livelihood was decreed — the aspect of the thirty-nine melachos, the aspect of "in sorrow you shall eat of it," etc. It comes out that the essential blemish of the thirty-nine melachos is drawn from the blemish of the Torah and tefillah of Adam HaRishon. And also now, each person, according to how much he merits to engage more in Torah and tefillah in greater completeness — to that degree he pushes away and nullifies from himself the contamination of the serpent, which is the burden of the thirty-nine melachos. For he merits that his work is done by others, as our Sages, of blessed memory, said: "When Yisrael do the will of the Omnipresent, their work is done by others." And therefore in the future, when all Yisrael will engage in Torah and tefillah — then it will be fulfilled: "And strangers shall stand and tend your flocks," etc. 82

And this is the aspect of: "Moshe received the Torah from Sinai and transmitted it to Y'hoshua" — which we study in this holy tractate during the days of the S'firah, between Pesach and Shavuos, when we prepare ourselves to receive the Torah on Shavuos each year. That is, to merit from now on to receive the Torah anew in such a way that we will merit to fulfill it — for that is the essential thing, for "the exposition is not the essential thing, but the deed" (Avos 1:17).

For this is a great principle: that all the sustenance of the world and all the hashpa'os (influences/abundance) are drawn only through Torah and tefillah. For the essential creation of the world was through the Torah, as it is written: "And I was beside Him as a master craftsman." "Do not read amon (craftsman) but uman (artisan)," etc. And as our Sages, of blessed memory, said: "Through the Torah, the Holy One, blessed be He, created the world." And also now, all the sustenance of the world and all the renewal of Ma'aseh Bereishis each day continually — through which all the hashpa'os and vitality for the sustenance of the world are drawn — all of it is only through the Torah, as it is written: "And in His goodness He renews each day continually the work of creation." "There is no 'good' but Torah," as Rabeinu, of blessed memory, wrote elsewhere. But all the vitality and hashpa'os drawn through the Torah — their form is not completed in fullness and they do not descend to the world except through the tefillah. For through tefillah is the essential forming of the shefa (abundance) and the vitality for good, and its drawing and descent into the world. For the tefillah is the aspect of the essential vessel that forms the shefa for good, until it is completed in its fullness and goodness, and draws it into the world. As is understood in many places, and as is explained in the Torah [discourse] "We have a well in the field" in Siman 31 — see there well, and especially in the supplements explained there afterward, in my own words, beginning with: "the joining and combining of the letters," etc. See there what is explained — that the letters of the Torah are active forces, etc. But the essential forming of them for good is according to the yearnings, etc. And it is explained there that one must express the yearnings with a full mouth, and for this the order of the tefillos was arranged, etc. And this is: "If the Rav resembles an angel of Hashem of Hosts," etc. — "Torah they shall seek from his mouth," etc. — that the letters of the Torah seek to be formed from his mouth, through his speaking with his mouth his yearnings and longings of holiness, which are the essential completeness of the tefillah. As explained above, the essential completeness of tefillah is when one makes from Torah, tefillah — that one prays to Hashem, blessed be He, that one should merit to fulfill all the words of the Torah, etc. And then one certainly forms the letters of the Torah for good, and merits to complete the forming of all the hashpa'os drawn through the Torah — to form them for good, and to draw them and bring them down into the world to sustain all the worlds in the ultimate completeness. 83

And therefore the Tanna began this tractate, which is Avos, with "Moshe received the Torah from Sinai" specifically. For Sinai is the aspect of humility and lowliness, as our Sages, zichronam livrachah, said: that for this reason the Torah was given on Mount Sinai — because it is a low mountain — to teach that it is impossible to merit the receiving of the Torah except through humility and lowliness like Moshe Rabbeinu, alav hashalom.

And therefore, each person, according to how much he merits to engage in this — that is, in Torah and tefillah, and the essential thing being to make from the Torah, tefillah, as mentioned — then certainly all the hashpa'os and vitality are formed for good. And then the contamination of the serpent is pushed away, and all the toils of the thirty-nine melachos are pushed away and nullified — the great toil needed before one can form and draw the shefa and the livelihood. For all of this is drawn from the sin of Adam HaRishon, who blemished Torah and tefillah, etc. — through which it is impossible to form the shefa and bring it down to the world except through the great toil of the thirty-nine melachos, as mentioned. But one who merits to engage in Torah and tefillah as mentioned — according to his engagement, he rectifies the sin of Adam HaRishon. And he merits to draw all the hashpa'os and blessings through the Torah, and to complete the forming of the shefa and bring it down to the world in completeness through the tefillah. And therefore the toils and burdens of the melachos are nullified from him, according to his engagement in holiness, in Torah and tefillah, as mentioned. 84

For it is impossible to receive the Torah and to bring it down to Israel, to bring merit to each and every one that they should merit to fulfill it, except through true humility and lowliness like Moshe. For through true humility, which is the aspect of actual Ayin [nothingness], he alone is able to ascend and be included in the aspect of M'komo shel Olam, which is the aspect of above the Makom — for there specifically one knows the place of each and every one and is able to bring merit to each and every one, as above. For one who is not at the ultimate degree of this humility and is not at the ultimate degree of self-nullification — but still has some self-importance — is still within the aspect of Makom and is not fully included in the aspect of above the Makom. And therefore he does not know the place of each and every one and cannot judge each one favorably according to his place, as above.

And this is the aspect of the difference between Shabbos and Yom Tov. On Shabbos, all the melachos in the world are forbidden, while on Yom Tov, ochel nefesh alone is permitted and all other melachos are forbidden as on Shabbos. For Shabbos is the aspect of the completion of the tikkun in the completeness after which there is no further completeness, for Shabbos is the aspect of Olam HaBa, when the tikkun will be completed in the ultimate completeness. And then everything will be nullified, and nothing will remain but Torah and tefillah, which the tzaddikim will merit in the future. For then the Oraysa d'Atika S'sima'ah will be revealed, which is the aspect of the secrets of the Torah, which are the aspect of tefillah, as brought in the words of Rabeinu, of blessed memory. For then they will merit the ultimate purpose — to know and to recognize Him, blessed be He, and to give thanks and to praise Him, blessed be He — as is explained in the Torah [discourse] "The days of Chanukah," etc., in Likutay Tinyana Siman 2. And this is the aspect of Torah and tefillah: for to know and to recognize Him, blessed be He — this is the aspect of Torah, which is the essential knowledge of Him, blessed be He; and to give thanks and to praise — this is the aspect of tefillah. And therefore, because on Shabbos the holiness of the future is drawn down, therefore then is the ultimate ascent of Torah and tefillah. And therefore then all the thirty-nine melachos are entirely nullified, for then the world is sustained only through Torah and tefillah — which are completed and ascend then in the ultimate ascent and completeness. For all the thirty-nine melachos came about only from the blemish of the sin of Adam HaRishon, which is the aspect of the blemish of Torah and tefillah, as mentioned. But on Shabbos, when Torah and tefillah ascend in the ultimate completeness — therefore all the melachos are entirely nullified on it. For Shabbos is the essential tikkun of the sin of Adam HaRishon, in the aspect of "Shabbos protects him," as explained elsewhere. 85

Rather, only this Tzadik who is humble like Moshe — who is actual Ayin in the ultimate degree of true self-nullification — since he is in the aspect of Ayin in truth, he has no place at all. Therefore he is included in truth in the aspect of above the Makom and is able to make Rosh HaShanah — that is, to bring merit to each and every one according to his place, as above — since he knows the place of each one, as above.

But the Yamim Tovim are a remembrance of the Exodus from Egypt, when we merited to receive the Torah, as mentioned. And at the time of receiving the Torah we had not yet merited to clarify and rectify except the aspect of the Torah, which we received then at Sinai through Moshe Rabeinu. But the aspect of the ultimate ascent of tefillah was not yet clarified then — until Mashiach will come. For in the generality of the world, the first redemption and the final redemption are the aspects of Torah and tefillah — which are the aspects of Moshe and Dovid, as mentioned. For Moshe is the Torah, as mentioned, and Dovid is Mashiach, who is the aspect of tefillah — for he composed and established the book of Tehillim, which is five books corresponding to the five Chumashim of Torah, which is the aspect mentioned above of beginning to draw the tikkun and to make from the Torah, tefillah, as mentioned. 86

And therefore, of all the virtues and holinesses of Moshe Rabbeinu, alav hashalom, master of all the prophets and sages, the Torah praised him only for the virtue of humility, as it is written: "And the man Moshe was very humble" (Numbers 12:3) etc. For this is the essential thing — that through this specifically he merited the receiving of the Torah and to transmit it to Israel.

Therefore on Yom Tov there are still some melachos — the melachos of ochel nefesh, which are permitted on Yom Tov. For it has already been explained that through the Torah is the creation and drawing of all things in the world, but the completion of their forming and their descent into the world in fullness is through the tefillah, as mentioned. And this is the aspect of the difference between other melachos and the melachah of ochel nefesh. For "all the toil of man is for his mouth," for all the toils and labors are for the sake of livelihood. And the essential thing is the eating, which is the life of the nefesh, as it is written: "All the toil of man is for his mouth." And also, all the melachos were only decreed because of the blemish of eating — that is, what he ate from the Tree of Knowledge, etc., as mentioned. 87

For the essential receiving of the Torah that Moshe merited was principally the great strength and battle to receive it in such a way that he could transmit it to Y'hoshua his student, who could transmit it to Israel from generation to generation forever. For regarding Moshe himself, the angels did not prosecute so much — for they knew the greatness of his awesome holiness, that he had already vanquished and completely broken the Evil Inclination. Rather, the entire essence of their prosecution was regarding his wish to receive the Torah and transmit it to Y'hoshua his student — so that it would be drawn to Israel for all generations. And regarding this they thought they had the power to prosecute — because they saw that the deeds of the generations would not go well. And therefore they thought they could prosecute, just as they prosecuted against the creation of Adam HaRishon because they saw that he would ultimately sin.

And all the melachos that are still distant from ochel nefesh are in the aspect of the creation and drawing of the shefa — which is accomplished through the Torah. But the completion of the melachos that one does for the ochel nefesh itself — this is the aspect of completing the forming of the shefa in fullness, to give life to the nefesh of man and to sustain him — which is accomplished through the aspect of tefillah, as mentioned. For example, when a person goes on a business trip or engages in some labor in order to earn money — and when he succeeds in earning, he still cannot eat the money and must buy grain with it. And also the grain is not fit for eating until he grinds it. And also the flour is not fit for eating until he prepares it and makes from it bread or a cooked dish. And then, specifically, it is fit for eating to give life to his nefesh. And all the melachos he engaged in at first, which are distant from eating, are still in the aspect of drawing the shefa — and this aspect is drawn through the Torah, as mentioned. But the melachah of ochel nefesh, which completes the food for eating to give life to one's nefesh — this is drawn through the aspect of tefillah, through which is the completion of the forming of the shefa in fullness, as mentioned. 88

And even though they had now already seen the work of Hashem — that Hashem Yisborach had carried out His will, and the Patriarchs Avraham and Yitzchak and Yaakov and the holy Tribes had already been in the world, until such a wondrous light as Moshe Rabbeinu had come forth, who had strengthened himself and won the battle properly — even so, they prosecuted against his wish to transmit it to Israel for all generations, for they saw that [future generations] were destined to sin in that generation, all the more so in other generations, especially at the end of the generations.

And therefore on Shabbos, when it is the completion of the tikkun in the fullness that will be in the future — the aspect of the tikkun of Torah and tefillah, as mentioned — therefore then all the melachos are entirely nullified, as mentioned. But on Yom Tov, when the essential tikkun is only in the aspect of Torah, but the tikkun of tefillah we still need to engage in even on Yom Tov — for even though we received the Torah at the time of the Exodus from Egypt, when all the Yamim Tovim were sanctified, nevertheless, the tefillah was not yet clarified and raised in completeness. And therefore on Yom Tov there is still melachos of ochel nefesh, which are the melachos of completing the forming of the shefa, which are in the aspect of tefillah. For the aspect of tefillah still needs to be clarified by us, even on Yom Tov, as mentioned. 89

But Moshe, in the immensity of his power — not only did he overcome them and receive the Torah, but he even received it with such power that he could transmit it to Y'hoshua his student, who could draw it down from generation to generation forever. And all of this he merited through having received it from Sinai — which is the aspect of true lowliness — through which one is included in the aspect of M'komo shel Olam, through which one can incline toward kindness and bring merit to each and every one according to his place. Through which one can save even the worst of the worst from the prosecution of the angels — so that he too should merit the aspect of receiving the Torah and drawing it on to future generations.

And therefore one must say Hallel on Yom Tov but not on Shabbos. For Hallel is the aspect of the generality of Tehillim, as Rashi explains on the verse: "To hear with the voice of thanksgiving and to tell of all Your wonders" — "This is Hallel, which contains [praise] for the past, and for [the war of] Gog, and for the days of Mashiach, and for the future to come." It comes out that Hallel is the generality of the thanks and praise to Hashem, blessed be He, for all the miracles, past and future, etc. — which is the aspect of the generality of the entire book of Tehillim, which was composed for this purpose. And therefore on Yom Tov we say Hallel, which is the aspect of the generality of the book of Tehillim — which is the aspect of the ascent of tefillah that Dovid engaged in — for this we need to engage in on Yom Tov. For because of the holiness of Yom Tov, when we went out of Egypt and merited to receive the Torah, there is then a great ascent for the Torah, and therefore then the tefillah also shines with a great light and we have the power to raise it in great ascents. And therefore we say Hallel then — the aspect of the generality of Tehillim — for then we have the power to raise the tefillah in a great ascent, since Torah and tefillah are dependent on each other. And also then, at the time of the giving of the Torah, when Moshe Rabeinu drew the Torah into the world, he certainly also drew the tikkun of tefillah. Only that the essential ascent of tefillah was through Dovid, who composed the book of Tehillim, and it will be completed in the days of Mashiach. And then the Torah too will be completed in greater completeness, for the two are dependent on each other, as mentioned. Only that in the generality of the world, the first redemption is called the aspect of Torah, and the final redemption the aspect of tefillah — which are the aspects of Moshe and Dovid, as mentioned. 90

For drawing the Torah from generation to generation is an obligation upon each and every one of Israel, as it is written: "And you shall teach them to your children, and you shall speak of them" (Deuteronomy 6:7) etc. — "And you shall teach them to your children" (Deuteronomy 11:19) etc. And as is explained in the Torah "Ki M'rachamam" etc. — that the obligation upon each one of Israel is to engage in the settling of the world, that is, to speak with his fellows to arouse them to His service, Yisborach etc. But the Evil Inclination provokes against every person and does not allow him to engage in this. And if he wishes to strengthen himself against it, it provokes against him more and more, as is known and as above.

And therefore on Yom Tov, when we still need to clarify and raise the tefillah, therefore there is melachos of ochel nefesh on it, as mentioned. But on Shabbos, we do not need to say Hallel, for then the tefillah ascends on its own through the holiness of the day itself, for then everything is rectified, as mentioned. Therefore then all melachos are forbidden, as mentioned. 91

Therefore the essential tikkun is through the Tzadik who is humble like Moshe — through which he is able to ascend and be included in the aspect of M'komo shel Olam, through which he brings merit to each and every one and saves him from the prosecution of the angels — until he brings him merit so that he too should grasp himself in the Keesay HaKavod etc., as above. For all the rectifications explained in the aforementioned Torah — the ultimate purpose of all of them is humility and lowliness, which is the essential ultimate perfection of everything, as is known. For it is explained there that the rectification is through the building of Yerushalayim, that is, the rectification of the yirah in the heart — and the essential ultimate yirah is humility, in the aspect of: "The reward of humility is the fear of Hashem" (Proverbs 22:4) — through which Hashem Yisborach accepts his prayer, as our Sages, zichronam livrachah, said, and as is explained in his words, zichrono livrachah. And likewise all of them.

And this is the aspect of what is found in the writings [of the Ari] regarding the differences between Shabbos and Yom Tov — that on Shabbos one receives an exceedingly great additional light, within garments (levushim); but on Yom Tov, the additional light is lesser than Shabbos, but it is without garments — see there. For because on Shabbos the additional light of Torah and tefillah is drawn from above, as mentioned, therefore a very great light is drawn within garments. But on Yom Tov, when the light from above is only in the aspect of Torah, but the aspect of tefillah we still need to raise through our own service, as mentioned — therefore one does not receive as great a light, and it is without garments. For through tefillah one can receive the great and awesome lights within garments and wondrous contractions (tzimtzumim). For the essential garments are made and completed through tefillah, which is the aspect of the vessel and the garment through which one receives all the lights — in the aspect of: "I clothed myself in righteousness and it clothed me." "Righteousness" (tzedek) is Malchusa Kadisha (the Holy Sovereignty), which is the aspect of tefillah, the aspect of "and I am tefillah" that Dovid HaMelech said, as mentioned. For tefillah is the aspect of emunah, as Rabeinu, of blessed memory, wrote in many places. And through emunah one can receive all the lights. For in emunah, everything can be clothed. For within da'as (knowledge) there is a boundary — each person according to his da'as — and it is forbidden for him to go beyond the boundary of his da'as, in the aspect of: "Into what is hidden from you, do not inquire." And it is impossible to reveal to him what is beyond the boundary of his da'as, lest his da'as be ruined entirely — for too much oil causes the extinguishing of the candle, as is known. But emunah is a vessel through which one can receive all the lofty lights and all the secrets of the Torah, in the way of emunah — even though it is above his da'as. And so it is understood from the words of Rabeinu, of blessed memory, in many places — that through tefillah one merits to receive the secrets of the Torah. And as is explained in the Torah [discourse] "Chosam B'soch Chosam" in Siman 22 — that tefillah is the aspect of nishma (the hidden/heard), the aspect of the concealed, the aspect of Toras Hashem. And it is understood there that each person must pray much to Hashem, blessed be He, that he should merit to attain and understand the Torah that is hidden from him. And through this he merits afterward to attain it, so that it becomes his own Torah, etc. — see there. And this itself is the aspect of making from the Torah, tefillah. 92

And this is: "Moshe received the Torah from Sinai" — which is the aspect of true humility and lowliness, through which he is in the aspect of M'komo shel Olam and is able to make Rosh HaShanah, to judge everyone favorably — through this specifically he received the Torah. "And transmitted it to Y'hoshua" — for he had the power to transmit it to Y'hoshua his student, even though he himself did not have this power in perfection — to the point that Moshe had to pray for him: "May God save you from the counsel of the spies" — on account of which he was called Y'hoshua, as our Sages, zichronam livrachah, said.

Even though seemingly there it appears to be the opposite — for there it is explained that one must make from the tefillah, Torah — and here we are speaking of making from the Torah, tefillah. But in truth, they do not contradict at all. On the contrary — there it is well explained, this very matter of making from the Torah, tefillah. And through this itself, the tefillah becomes Torah. For the essential thing about making from the Torah, tefillah, as mentioned, is that one must take from the aspect of the hidden — the aspect of Toras Hashem, which is itself the aspect of tefillah, the aspect of nishma, as explained in the Torah [discourse] "Chosam B'soch Chosam" mentioned — one must make from this, tefillah: to pray to Hashem, blessed be He, that one should merit to attain the hidden. It comes out that one makes from Torah, tefillah — that is, from Toras Hashem, from the aspect of the hidden, one makes from it tefillah. And through this itself, afterward the tefillah becomes Torah — that is, it becomes one's own Torah — meaning, one merits to attain it, as mentioned. 93

For the spies blemished all of the above through having blemished Eretz Yisroel, where Yerushalayim and the Bais HaMikdash are — which is comprised of all the aforementioned rectifications. For there, in Eretz Yisroel and the Bais HaMikdash, is the essential rectification of the holiness of the three r'galim, as it is written: "Three times a year all your males shall appear" (Exodus 23:17) etc. And therefore there is the essential place of n'vuah, which is drawn from between the two K'ruvim etc. And there is the essential t'filah, as it is written: "For My House is a house of prayer" (Isaiah 56:7). And there is the gate of heaven, to ascend and be included through there — to ascend from the aspect of Makom to the aspect of above the Makom.

And therefore the Bais HaMikdash is called by the name Makom, as it is written: "And he encountered the Place" (Genesis 28:11) etc. — "How awesome is this place!" (Genesis 28:17). For there one is included in M'komo shel Olam. And therefore there is the place of judgment — for there the Sanhedrin sat in the Chamber of Hewn Stone. For judgment must be with mercy, to incline toward kindness, to turn in favor of each one, as it is written: "And the congregation shall judge… and the congregation shall save" (Numbers 35:24–25) — and as our Sages, zichronam livrachah, said. And therefore the essential judgment was in the Bais HaMikdash — for there one is included in M'komo shel Olam, through which one can judge everyone favorably, as above. (And as is explained from this elsewhere.)

And this itself is the matter of making from the Torah, tefillah, that Rabeinu, of blessed memory, urged extensively, as mentioned. For certainly the Torah and mitzvos that a person has already merited to attain and fulfill in completeness, as is proper — he certainly does not need to pray about this, since he has already merited it. Rather, the essential thing of making from the Torah, tefillah, is to pray to Hashem, blessed be He, regarding the Torah and mitzvos that one has not yet merited to attain and fulfill — that one should merit to attain and fulfill them properly. And this is the aspect of the secrets of the Torah for him, according to his level and standing. And even an utterly simple person who is still far from fulfilling the mitzvos in their plain sense — and he needs to pray about this and to make from the Torah, tefillah — this too is called, for him, the secrets of the Torah. Since he is still far from fulfilling them, they are called "hidden" for him. For the essential thing of the Torah is the fulfillment — for "not the study is the essential thing, but the action." For example, one who studies Torah that discusses the mitzvah of tzedakah, and he is far from tzedakah, and he prays to Hashem, blessed be He, that he should merit to give tzedakah — as long as he has not yet merited to achieve his request to fulfill the mitzvah of tzedakah, then the mitzvah of tzedakah is called for him the aspect of the hidden, the aspect of Toras Hashem. For the Torah is not called "his Torah" except when he merits to fulfill it — and this is the essential study of the Torah in completeness: to study in order to fulfill. And also in truth, because he does not fulfill the mitzvah, he has no comprehension in it at all, and it is the aspect of the hidden from him. And afterward, when he merits to fulfill it through the tefillah that he prayed about this — this is the aspect of having made from the Torah, tefillah: that is, from the aspect of the secrets of the Torah according to his level — because he had not merited to fulfill it, he made from this, tefillah. For the secrets of the Torah are in truth the aspect of tefillah, as mentioned. And through this he merited afterward that it became his Torah, as mentioned. 94

And the spies blemished Eretz Yisroel, and therefore they blemished all of this. And therefore they could not stand against the prosecution of the angels — until [the angels] cast them down, which is the aspect of what they said: "And there we saw the N'filim" (Numbers 13:33) — who are the sons of the angels Shamchazai and Azael, who fell from above because they prosecuted against the creation of man. And they are still prosecuting. And they provoked the spies, as it is written there: "And we were in our own eyes as grasshoppers, and so we were in their eyes" (Numbers 13:33). For the spies fell in their own eyes compared to them.

And similarly, even afterward, when he merits to fulfill the mitzvah of tzedakah but does not yet fulfill it in the ultimate completeness, as is proper — then this aspect that is still distant from him is the aspect of the hidden for him. And he must make from this Torah, tefillah, for it is the aspect of Toras Hashem for him — which is the aspect of tefillah. Therefore he must make from this, tefillah — that he should pray much to Hashem, blessed be He, that he should merit to fulfill it in completeness, until he merits this. And then the tefillah becomes — from the aspect of Toras Hashem, the aspect of the hidden — it becomes his own Torah. It comes out that what is explained there — to make from the tefillah, Torah — and what is explained here — to make from the Torah, tefillah — is all one, as mentioned. 95

And this was the essential blemish of [the spies] — for they did not believe in the immense and awesome power of Moshe their teacher, who had the power to save them from the prosecution of the angels and to bring them merit in the holiness of the receiving of the Torah for all generations and to bequeath them Eretz Yisroel and the Bais HaMikdash, where is the essential rectification, as above.

And Y'hoshua was saved from the counsel of the spies through the greatness of the power of Moshe his teacher — for he never moved from within the tent — and [Moshe] blessed him: "May God save you from the counsel of the spies." And not only was he saved from them, but he even merited to receive the entire Torah from Moshe and to draw it on to all generations. And all of this was through the power of Moshe — through his being so humble that he merited to be included in perfection in the aspect of M'komo shel Olam etc., as above.

In any case, it emerges from there that the hidden — which is the aspect of Toras Hashem — for him is the aspect of the light of the Infinite (Ain Sof), which is the aspect of tefillah — which is the aspect of bittul (self-nullification) and divaykus (clinging) to the Infinite — see there. Therefore one must pray much until one merits to attain it through the tefillah, etc. It comes out that through tefillah one can receive and attain all the lofty lights — ever higher and higher — see there in the Torah [discourse] "Chosam B'soch Chosam" mentioned, and you will understand. 96

And this is: "Moshe received the Torah from Sinai" — which is the aspect of lowliness and humility — "and transmitted it to Y'hoshua" etc. For specifically through the aspect of Sinai he had the power to receive it and to transmit it to Y'hoshua his student constantly, to draw it on to all generations, as above.

And therefore on Shabbos, when the additional light itself, from the holiness of the day itself, is the aspect of the completeness of Torah and tefillah — therefore one receives a very lofty light, through garments. But on Yom Tov, when the additional holiness of the day itself is only in the aspect of Torah — therefore one does not receive as lofty a light, and it is without garments. For the essential garments and vessels are completed through tefillah, as mentioned. 97

And this is: "And Y'hoshua to the Elders, and the Elders to the Prophets, and the Prophets transmitted it to the Men of the Great Assembly." This is a hint to all the rectifications stated in the aforementioned Torah, through which one merits to grasp himself in the Keesay HaKavod, through which one is saved from the jealousy of the angels, as above.

And therefore Shabbos is the aspect of emunah, the aspect of tefillah, the aspect of Malchus d'Kedushah — called "Kallah" (bride), as is known. And as we say on Shabbos: "Come, O bride," etc. For "Kallah" is so named because she is comprised (kelulah) of everything, as found in the holy Zohar and the writings [of the Ari]. For emunah/tefillah — which is the aspect of the holiness of Shabbos — is comprised of all the lights in the world. For all the lights that cannot be received through any da'as whatsoever can be received through emunah, the aspect of tefillah, which is the aspect of Shabbos, as mentioned. May Hashem, blessed be He, grant us to come to this — to engage all our days in Torah and tefillah, and to make from the Torah, tefillah, always — until we merit to attain it and fulfill it in completeness, so that it becomes our own Torah. Amen and amen. 98

And this is the aspect of: "And Y'hoshua to the Elders." Z'kaynim [Elders] are the aspect of the three Patriarchs, who are called Z'kaynim, as it is written regarding Avraham: "And Avraham was old, advanced in years" (Genesis 24:1). And likewise regarding Yitzchak: "And it was when Yitzchak grew old" (Genesis 27:1). And likewise regarding Yaakov it is written: "And the eyes of Israel were heavy with age" (Genesis 48:10). And as is brought in Midrash Rabbah.

And this is the aspect of the public Torah reading on every day that has additional holiness — which are Rosh Chodesh, Yom Tov, Chol HaMoed, Yom HaKipurim, and Shabbos, etc. And this is the aspect of the distinctions in the number of those called up [to the Torah] on the days when we read, as they said in the Mishnah: "On Monday and Thursday, three are called up. On Rosh Chodesh and Chol HaMoed, four. On Yom Tov, five. On Yom HaKipurim, six. On Shabbos, seven," etc. 99

And the three Patriarchs are in the aspect of the three r'galim, as is known. And through the three r'galim, which are the aspect of the Patriarchs — the aspect of Z'kaynim — through which one rectifies the aforementioned three desires — through this one merits the influence of n'vuah, as it is written there. And this is: "And the Elders to the Prophets." And through n'vuah one merits the perfection of t'filah. And this is: "And the Prophets transmitted it to the Men of the Great Assembly" — who are the aspect of the rectification of t'filah. For the entire rectification of t'filah is drawn through the Men of the Great Assembly, who established for us the entire order of t'filah, as our Sages, zichronam livrachah, said.

For on every day that has additional holiness, the tefillah ascends on it more, as explained in the Kavanos in the writings of the Ari, of blessed memory — that on all these days the tefillah ascends more according to the additional holiness of the day. And therefore we read the Torah on them, for the essential ascent of the tefillah is when one makes from Torah, tefillah. And therefore we read the Torah during the time of tefillah — in order to draw the tefillah from the Torah, which is its essential ascent, as mentioned. And the essential completeness of the ascent of the tefillah at its ultimate is on Shabbos, which is holier than all the days and times. And therefore then we read from the Torah more than on all other days, for then we call up all seven, which is the ultimate completeness of the Torah reading — through which the tefillah ascends in the ultimate ascent. For the completeness of the Torah and the tefillah is through the seven shepherds — Avraham, Yitzchak, Yaakov, Moshe, Aharon, Yosef, and Dovid — who are the aspect of the seven called up on Shabbos, as is known. And as long as one does not merit to draw the holiness of all these seven shepherds mentioned, the ascent of the tefillah is not yet in its ultimate completeness. For Dovid is the aspect of the completeness of tefillah, and he is the seventh of the seven shepherds. And therefore the essential completeness of the ascent of the tefillah is on Shabbos, when seven are called up, as mentioned. And therefore then on Shabbos there is complete cessation of melachah. 100

And even though all the aforementioned rectifications must be fulfilled by every person in order to merit grasping himself in the Keesay HaKavod, as above — nevertheless, this is known and explained in many places: that all the rectifications exist in their generality and in their particularity, in numerous aspects. And therefore each Tzadik has his own individual trait and rectification — even though he certainly is comprised of all the rectifications of the traits, such as the trait of chesed attributed to Avraham and g'vurah to Yitzchak. Even though in truth Avraham certainly had perfection in all the traits — nevertheless, the essential rectification of the trait of chesed is attributed to Avraham, and g'vurah to Yitzchak etc. And likewise in the aforementioned matter. Understand this.

But on Yom Tov and Chol HaMoed, etc., when seven are not called up — therefore the ascent of the tefillah is not in such completeness; rather, it is only according to the additional holiness. And similarly the number of those called up to the Torah. And similarly one merits to draw the holiness of the tefillah — that is, to make from the Torah, tefillah, which is its essential ascent, as mentioned. Therefore not all the melachos are nullified then, because the ascent of the tefillah is not yet in the ultimate completeness, as mentioned. 101

And this is what was immediately juxtaposed to this Mishnah: "They said three things: Be deliberate in judgment" — that is, one must be deliberate in judgment and not hastily seize upon judging one's fellow. For "the judgment is God's" (Deuteronomy 1:17) — and one must be very, very deliberate about how to judge one's fellow. For it is impossible to judge one's fellow except when one is in the aspect of M'komo shel Olam etc., as above.

And this is: "And raise up many students." For certainly one who is in this aspect is able to raise up many students. For he will not distance any student — even though he is not worthy according to his deeds to be drawn close — nevertheless, he will find in him some merit and good point through being in the aspect of M'komo shel Olam, as above.

And this is what they said there — the reason for the number of those called up to the Torah: because of the cessation of melachah. That on a day that has greater prohibition of doing melachah, a greater number of men are called up to the Torah. That is, as mentioned — for the prohibition of melachah on Shabbos and Yom Tov is according to the ascent of the tefillah in completeness. And similarly the number of those called up to the Torah, as mentioned. For Torah and tefillah are dependent on each other. And on a day when the tefillah does not ascend in completeness, the Torah also does not have as much completeness. Only, the essential thing that we need to toil in now is to raise the tefillah from its fallen state and its lowliness. For the essential blemish touches the tefillah, which is the aspect of Malchus, where all the blemishes reach and where all the tikkunim are. Therefore people treat the tefillah specifically with contempt, as our Sages, of blessed memory, said: "These are things that stand at the summit of the world, yet people treat them lightly. And what are they? Tefillah." 102

And this is: "And make a fence for the Torah." For even so, one must make a fence and barrier and partition for the Torah — to distance one who is the actual opposite. For even though one must judge everyone favorably according to his place — even so, one who is a complete disputant — and the essential matter is that he does not nullify his arrogance and pride, for he does the deeds of Zimri as he well knows, and yet he deludes himself and does not wish to submit himself before the true Tzadik — all the more so when he disputes against him and scorns him — then "one who comes to defile is given an opening" (Shabbos 104a): that he is driven away from drawing close to the point of truth, through the fences and barriers that the Tzadik himself makes for his Torah, so that no stranger should draw close to it. And the essential distancing is on account of coarseness and arrogance — which is the very opposite of the aspect of Sinai, which is humility and lowliness, from which Moshe received the Torah and transmitted it to Y'hoshua etc. for all generations. But even so, b'chirah [free will] is necessarily unconstrained — for everything was created for the sake of b'chirah. And therefore, even though one must judge everyone favorably in order to raise up many students, even so one must make a fence for the Torah — to distance one who is fit to be distanced on account of his coarseness, until his uncircumcised heart is humbled and he returns and is healed. And likewise it is found in his [Rabbeinu's] words, zichrono livrachah, in many places: that the Tzadik speaks his Torah in this very aspect — to draw close the one who wishes to draw close, and to distance the opposite. In the aspect of: "He who merits — it becomes for him a potion of life; he who does not merit" (Yoma 72b) etc. For "the ways of Hashem are straight" (Hosea 14:10), as above. §15: All avodah, especially t'filah, must be connected to the Tzadik ha'emes = Malveh HaGadol = discharge of debts. When far from the Tzadik → connect through shaliach (sh'aray Tzadikim / k'shairim close to Tzadik). If shaliach is truly sent (= Tzadik told him, or gave him his k'sav yad = Toros v'chidushim) → even if lost en route, borrower exempt (Malveh HaGadol can find debts anywhere). If shaliach not sent by Malveh HaGadol → only appears as Tzadik → borrower responsible. Avodas hat'filah has many dangers (m'katregim on the d'rachim) → ikkar tikkun = connecting to Tzadik = Malveh HaGadol. But he is far → connect through true talmidim. Wrong connection → achrayus on oneself. §16: Dinay harsha'ah: Shaliach cannot compel borrower without harsha'ah. Even if truly sent by Malveh HaGadol → can urge/remind (zariz/mazkir to do avodas Hashem/t'filah) but not compel through din. Only Malveh HaGadol himself (= M'komo shel Olam = grasps Keesay HaKavod) can do Rosh HaShanah = judge according to place. Agent who judges = "asher lo tov asah b'amav." Only M'komo shel Olam can dan l'chaf z'chus. Connected to sod nora'os hama'aseh in Chayay Moharan. §17: Moshe did not accept shlichus of a mal'ach ("hin'ni sholai'ach l'fanecha mal'ach"). "Im ain panecha holchim al ta'alainu mizeh." Hashem consented: "panai yailchu." Only Hashem (= M'komo shel Olam) + Tzadik niklal bo can judge b'rachamim. Rashi: "hishamer mipanav...ki lo yisa l'fish'achem" = he is only shaliach, cannot forgive. When Hashem consented → revealed midas tuvo → "Ani a'avir kol tuvi...v'chanosi...v'richamti" → "hinay makom iti" → HaKadosh Baruch Hu M'komo shel Olam v'ain ha'olam m'komo → knows m'kom kol echad → dan b'chesed uv'rachamim. §18: "Moshe kibel Torah miSinai ums'rah l'Y'hoshua...v'N'vi'im m'saruha l'Anshay K'neses HaG'dolah. Heim amru shloshach d'varim: hevu m'sunim badin, v'ha'amidu talmidim harbeh, va'asu s'yag laTorah." Kitrug hamal'achim on kabbalas haTorah ("mah adir shimcha...asher t'nah hodcha al hashamayim") + on briyas Adam ("mah enosh ki sizkerenu...bar nash d'at asid l'mivray asid l'mecheta"). Kin'as hamal'achim = source of all kochos Yaitzer HaRa in every generation, especially b'ikvesa d'Meshicha. Ish chayil misgaber k'ari → but ikkar hisgabrus = through tikkunim of Torah: yirah → breaking 3 ta'avos → 3 r'galim → n'vuah → t'filah → Keesay HaKavod → Rosh HaShanah. Kasheh l'havin: ikkar aitzah (grasping Keesay HaKavod) is itself difficult! Even aitzos themselves hard to fulfill. Yaitzer uses same 3 ta'avos + bilbulim in t'filah. → Ain lanu al mi l'hisha'ain ki im al Avinu shebaShamayim v'al ko'ach haTzadik ha'emes → mamshich chidushay Torah amitiyim hamevi'im l'yiday ma'aseh = kabbalas haTorah b'chol dor. This Tzadik = bchinas Moshe → already won battle → broke all ta'avos → grasped Keesay HaKavod → Rosh HaShanah → saved from kin'as hamal'achim → seized Torah → brought down → transmitted. Through his enormous ko'ach → saves every Yisroel who draws close to him in truth → finds n'kudos tovos even in garu'a shebig'ru'im → each grasps Keesay HaKavod → mal'achim cannot cast him down. §19: Moshe kibel Torah miSinai = studied in Avos during S'firah (preparing for Shavuos). Sinai = anavah v'shiflus (har namuch → Torah only through humility). Through anavah amitis (= Ayin mamash) → niklal b'M'komo shel Olam (l'maalah min haMakom) → knows m'kom kol echad → m'zakeh hakol. Without ultimate bitul → still within Makom → cannot judge. Only Tzadik who is anav k'Moshe = Ayin mamash → no makom → niklal b'l'maalah → Rosh HaShanah. Torah praised Moshe only for anavah ("v'ha'ish Moshe anav m'od," Bamidbar 12:3). Ikkar kabbalas haTorah = ko'ach to transmit to Y'hoshua l'doros (mal'achim mainly prosecuted transmission, not Moshe personally). They saw doros would sin → prosecuted → but Moshe's ko'ach overcame. All through Sinai = shiflus amitis → M'komo shel Olam → mateh k'lapay chesed → m'zakeh even garu'a shebig'ru'im. Hamshachas haTorah l'doros = chovah al kol echad ("v'shinantam l'vanecha," "v'limadtem osam es b'naichem," Torah "Ki M'rachamam" = yishuv ha'olam). Ba'al davar misgare → ikkar tikkun through Tzadik = anav k'Moshe → M'komo shel Olam → m'zakeh kol echad. Tachlis kol hatikkunim = anavah ("aikev anavah yir'as Hashem," Mishlai 22:4) → Hashem m'kabail t'filaso. §20: "Moshe kibel Torah miSinai" = anavah → M'komo shel Olam → Rosh HaShanah → through this he transmitted to Y'hoshua. Y'hoshua himself didn't have ko'ach bish'laimus → Moshe prayed "Kah yoshiacha mai'atzas ham'raglim" → therefore named Y'hoshua. M'raglim blemished Eretz Yisroel (= Yerushalayim/Bais HaMikdash = k'lalus kol hatikkunim: 3 r'galim, n'vuah from between K'ruvim, t'filah = "ki vaisi bais t'filah," sha'ar haShamayim). Bais HaMikdash = Makom ("vayifga baMakom...mah nora haMakom hazeh") → niklalim b'M'komo shel Olam → Sanhedrin b'Lishkas HaGazis (mishpat b'rachamim, "v'shaftu ha'aidah v'hitzilu ha'aidah"). M'raglim blemished Eretz Yisroel → couldn't stand against mal'achim → fell = "vanahay v'ainaynu kachagavim" = N'filim (b'nay Shamchazai v'Azael). Ikkar pgam: didn't believe in ko'ach Moshe to save them. Y'hoshua saved → lo mash mitoch ha'ohel → blessed by Moshe → received Torah → drew to doros. All through Moshe's anavah → M'komo shel Olam. §21: "V'Y'hoshua liZ'kaynim" = 3 Avos (= Z'kaynim: "v'Avraham zakain ba bayamim," "vay'hi ki zakain Yitzchak," "v'ainai Yisroel kavdu mizoken") = 3 r'galim (as known). 3 r'galim → tikkun 3 ta'avos → hashpa'as n'vuah. "Uz'kaynim liN'vi'im" = through n'vuah → sh'laimus hat'filah. "UN'vi'im m'saruha l'Anshay K'neses HaG'dolah" = tikkun hat'filah (they established seder hat'filah, Chazal). Each Tzadik has own midah/tikkun (chesed = Avraham, g'vurah = Yitzchak) even though comprised of all. §22: "Hevu m'sunim badin" = be deliberate, don't seize upon judging (mishpat lailokim hu) → only when in bchinas M'komo shel Olam. "V'ha'amidu talmidim harbeh" = M'komo shel Olam can raise many students (finds z'chus/n'kudah tovah even in unworthy). "Va'asu s'yag laTorah" = but must also make fence → distance the cholaik gamur (who doesn't nullify ga'avah, does ma'asay Zimri, scorns Tzadik) = "haba litamay pos'chin lo." Distance due to gasus/ga'avah = heipech Sinai (anavah). BUT b'chirah chafshis → dan l'z'chus to raise many students AND s'yag laTorah to distance who deserves it → "ad asher yikanay l'vavo he'arail v'shav v'rafa lo." Tzadik says Torah to draw close who wants closeness + distance the opposite: "zachah na'aseh lo sam chayim, lo zachah..." (Yoma 72b). "Y'sharim darchay Hashem." Based on Likutay Moharan II:1 "Teekoo" · Ha'oseh Shaliach Ligvos Chovo v'Hilchos Harsha'ah 5 (§§15–22).