העושה שליח לגבות חובו ג

For the essential tikkun of justice will be completed then through Mashiach. And then will be the completion of all the tikkunim mentioned above in fullness. For in Nissan it would have been fitting that everything be rectified, as is explained in the Torah mentioned above. But the corruption that came through the blemish of justice was not rectified then, at the time of the Exodus from Egypt in Nissan. For the essential tikkun of justice will not be completed until our righteous Mashiach comes, as mentioned. And then it will be fulfilled: "Tziyyon shall be redeemed through justice," etc. And it is written: "I will encounter her with justice," etc. And so on in many places. 19

Based on the Torah "Teekoo" 1 in Likutay Tinyana, Siman 1. Continuing from Part 1 (§§23–29).

For the tikkun of justice is impossible to complete before the receiving of the Torah, which is the aspect of "statutes and judgments." And also afterward, it is impossible to draw down the tikkun of justice in completeness except in Eretz Yisrael, in the Bais HaMikdash, for there is the essential place of justice, as it is written: "If a matter of judgment is too wondrous for you, you shall arise and go up to the place," etc.; "according to the Torah that they instruct you, and according to the judgment that they tell you, you shall do," etc. But at the time of the Exodus from Egypt they were far from all of this. And therefore they had to leave in haste, because all the tikkunim had not yet been completed in fullness, as is understood from the holy Zohar. And also the Airev Rav drew near — they are the aspect of the converts that one must keep at a distance, in the aspect of the "drop" of Aisav and Yishmael. For when they are brought close, they are the aspect of the corruption of justice, as is explained there. And therefore they caused the making of the [golden] calf, and they transgressed idolatry, illicit relations, and bloodshed, as our Sages, of blessed memory, said on the verse: "And they rose up to sport." 20

And therefore all kinyanim are derived from the verse: "And this was formerly done in Israel… a man would remove his shoe" (Ruth 4:7) etc. — which was said at the time when Boaz married Rus, from whom was born David, from whom Mashiach will come forth. For he will rectify everything and elevate everything to its root, where everything is truth and there is no change — from which all kinyanim are drawn, whereby one keeps his word and no longer changes, as above.

For we have already explained in Hilchos Hefker v'Nichsai HaGair, Halachah 4, that as long as all the tikkunim mentioned above are not completed in their entirety, then even the tikkun of emunah is not in its completeness. And therefore through the blemish of justice caused by the Airev Rav, which is the aspect of the blemish of the bris — through this they came to the blemish of emunah, which is the aspect of idolatry. And they also sinned with illicit relations, which is the aspect of the blemish of the bris that comes through the blemish of justice, as mentioned. And they also sinned with bloodshed, which is the essential aspect of the blemish of justice — that they shed innocent blood not according to justice. 21

And therefore before Shavuos, which is the receiving of the Torah, we read Parashas B'midbar, in which they were commanded to count the Children of Israel when the Mishkan was erected — as our Sages, zichronam livrachah, gave as a mnemonic: "Count and conclude" [m'nu v'itzru]. For each year every one of Israel must draw upon himself the holiness of the receiving of the Torah on Shavuos — through which he will come to the ultimate purpose for which the world was created, which is that he should have dominion over the angels. But one must see to it that this dominion should endure — that the angels who are jealous of this should not cast him down, chas v'shalom. And for this one must grasp himself in the Keesay HaKavod, which is the aspect of the roots of the souls of Israel, the aspect of "the mother of all life" etc.

And the tikkun was through the making of the Mishkan (Tabernacle), which is the aspect of the bond of the Chariot, the aspect of: "A palanquin He made for Himself," etc.; "His chariot is argama"n" — which is said regarding the Mishkan. And therefore on the first of Nissan specifically the Mishkan was erected, in order to combine together then all the tikkunim. For then in Nissan is the tikkun of the foods, as mentioned. And because the tikkun of justice was not completed then, what happened happened — that they made the calf and corrupted all the aspects mentioned above. Therefore Hashem, blessed be He, commanded: "On the first day of the first month you shall erect the Mishkan" — which is the bond of the Chariot — in order to rectify then also the blemish of justice. And therefore the N'si'im (tribal princes) of Yisrael brought their offerings then, for the N'si'im are the ones appointed over justice, to judge righteously. Therefore they engaged in the inauguration of the Mishkan, which is the bond of the Chariot, the tikkun of justice, as mentioned. And therefore there are twelve N'si'im, corresponding to the twelve Rosh Chodesh days in the year. For the N'si'im are in the aspect of the tikkun of justice, the bond of the Chariot — which is the aspect of Rosh Chodesh, as mentioned. And therefore the twelve N'si'im are appointed over the four banners (d'galim), which are the aspect of the bond of the Chariot — the four angels whose mnemonic is argama"n, as is brought. And they are the aspect of "His chariot is argaman." And corresponding to this, the twelve Rosh Chodesh days are also divided into the four seasons of the year, for it is all one aspect — the aspect of the bond of the Chariot, as mentioned. 22

And therefore we read before this Parashas B'midbar, which is the counting of the Children of Israel — for they were commanded to count the heads of the Children of Israel, to gather and assemble them all, to bring them in number and count — in order to arouse all the roots of their souls, which are hewn from the Keesay HaKavod, in order to grasp oneself in them, in order to be saved from the jealousy of the angels. And therefore they were commanded to count them by the number of their names — for the name is the soul, as it is written: "A living soul — that is its name" (Genesis 2:19) (as is brought elsewhere) — in order to arouse the roots of their souls. And this is what is needed before the receiving of the Torah on Shavuos, when the jealousy of the angels is aroused — just as they were jealous of Moshe when he ascended to receive the Torah, until Hashem Yisborach gave him the counsel to grasp himself in the Keesay HaKavod etc., as is explained.

And this is the aspect of Pesach and S'firas HaOmer and Shavuos — for then is all the drawing-close of Yisrael to their Father in Heaven, Who took us out of Egypt on Pesach in order that we receive the Torah on Shavuos, in order that we recognize Him, blessed be He. And the essential thing is emunah, which is the foundation and generality of the entire Torah, as it is written: "All Your commandments are emunah." But to raise and rectify the fallen emunah, one needs all the tikkunim explained in the Torah mentioned above. Therefore we need during these days to draw down all these tikkunim. 23

And therefore they were commanded to count them and bring them all in number and count — no man among them missing — in the aspect of: "He brings out their host by number; not one of them is missing" (Isaiah 40:26) — and to count them by their names specifically, in order to arouse all the roots of their souls, in order to be saved from the jealousy of the angels, as above. For this counting was commanded after the Mishkan was erected — for everything is one aspect. For the construction of the Mishkan was commanded to rectify the sin of the Aigel [Golden Calf], as our Sages, zichronam livrachah, said. And the essential sin was drawn from the jealousy of the angels, who provoked against them so greatly for having received the Torah — until they caused them to sin. For even though Moshe Rabbeinu was saved from them by having grasped the Keesay HaKavod, the rest of the Children of Israel were provoked against until they were caused to sin so greatly.

And therefore they were commanded to erect the Mishkan and to count them all and that they should all travel around the Mishkan. For the Mishkan with all its adornments and vessels, and all of Israel who traveled around it — all of it is in the aspect of the rectification of the Keesay HaKavod, which is the illumination of the roots of the souls of Israel. For the Mishkan is the aspect of the Bais HaMikdash, which is the aspect of the Keesay HaKavod, as it is written: "A throne of glory, exalted from the beginning, is the place of our Sanctuary" (Jeremiah 17:12). And everything is in order to rectify all of the above — to be saved from the jealousy of the angels by grasping ourselves, all of us, in the Keesay HaKavod, which is the aspect of the Mishkan and all its adornments, with all of Israel surrounding it, in the number of their names etc., as above. And therefore we read this parashah before Shavuos, as above.

And this is the aspect of S'firas HaOmer, which is a preparation for receiving the Torah. For one must draw down deep counsels from the depths — for they are the waters through which emunah grows, the aspect of "deep waters are counsel in the heart of a man," as mentioned. And for this one must polish the neshamah through drawing spiritual G-dliness into tzimtzumim, through which livelihood is drawn, through which the neshamah is polished — through which one can draw the deep counsels, as all this is explained in the Torah mentioned above. 24

And this is the aspect of the journeys of the Children of Israel who traveled in the wilderness from encampment to encampment with the Mishkan and its vessels and all of Israel surrounding it. And this is the aspect of: "From Hashem, the steps of a man are established, and He delights in his way" (Psalms 37:23) — which is juxtaposed to the verse: "The wicked one borrows" etc.

And this is the aspect of the offering of the Omer and the counting. For it is explained in the Kavanos that the Omer of barley comprises all the tzimtzumim. That is, through offering the Omer of barley, one draws spiritual G-dliness into the tzimtzumim that are rectified through the Omer. And therefore then specifically the eating of Yisrael was permitted, for before the Omer it is forbidden to eat from the new grain. For the livelihood and eating of Yisrael must be drawn through drawing spiritual G-dliness into tzimtzumim — for through this eating, the neshamah is polished. And this is accomplished specifically through offering the Omer, as mentioned. (See also regarding this in Hilchos T'chumin, Halachah 4.) 25

And this is the aspect of the great preciousness and virtue of the walking and traveling of Israel to synagogues and study halls and for the sake of a mitzvah — especially when one goes to draw close to the Tzadikay emes who are in the aspect of M'komo shel Olam. And this is the aspect of: "Our feet were standing within your gates, O Yerushalayim — Yerushalayim that is built" (Psalms 122:2–3) etc. And this is the aspect of: "How beautiful are your feet in sandals… the curves of your thighs are like jewels" (Song of Songs 7:2) etc. — these are the shisin [foundation pits] that are hollowed and bored down to the depths, the work of a Craftsman — the handiwork of the Creator. And this is when David dug the shisin and the depths surged etc., and through this Achisofel was choked. And this is: "For as the heavens are high above the earth, so mighty is His kindness upon those who fear Him; as far as the east is from the west" (Psalms 103:11–12) etc. — "For He knows our inclination; He remembers that we are dust" (Psalms 103:14) — "and man, his days are like grass" (Psalms 103:15) etc. — up to: "in all the places of His dominion" (Psalms 103:22) etc. And this is: "Behold, how good and how pleasant it is for brothers to dwell together; like the good oil upon the head" (Psalms 133:1–2) etc. — "like the dew of Chermon that descends upon the mountains of Tzion" (Psalms 133:3) etc. And this is: "When you kindle the lamps, toward the face of the Menorah shall the seven lamps cast their light" (Numbers 8:2) etc. And this is the aspect of the 20th of Sivan. And this is why Parashas N'sachim is juxtaposed to Parashas HaM'raglim.

And therefore we count the days of the Omer, and one must count seven Shabbosos (weeks) corresponding to the seven days of creation, each of which comprises seven, as is known. For in the seven days of creation, Hashem, blessed be He, created all of creation: in the six days of activity, and on the seventh He rested — through which is the essential sustenance of creation. And the entire creation was only for the sake of revealing emunah in the world, as it is written: "And all His works are in faithfulness." 26

And to explain the matter: the general principle is that the essential greatness of man — that he can merit to have dominion over the angels — is because man descended to such a low and coarse place, which is the materiality of the dust, which is the ultimate degree of the materiality of place. And through this he has free will and many trials. And when he merits to rectify his deeds, then this man specifically is able to merit to ascend to the aspect of M'komo shel Olam and to rule over the angels. And his essential merit and greatness is specifically because he is at the very ultimate degree of the materiality of place, as above.

For emunah is the root of all of creation, for it was all created for her sake. For the general nature of creation is the aspect of drawing spiritual G-dliness into tzimtzumim, which is the essential creation of everything — that He drew His spiritual G-dliness, as it were, into such a contraction until thereby that thing of creation was brought into being. And so with all the particulars of creation, and each day had its own particular creation — an aspect of the drawing of His spiritual G-dliness into such a contraction as befits that day, until He created that particular thing of creation. And so each day. And all of it in order that shefa (abundance) should be drawn to all the worlds, in order to polish the roots of the neshamos, in order to draw the deep counsels, in order to grow emunah through this. 27

And this Tzadik who merits this in truth is able to judge favorably even the entire world — because he knows the place of each and every one, through which he stumbled in what he stumbled in, chas v'shalom. And he can bring him merit and elevate him from his place to the aspect of above the Makom, and rectify everything — which is the aspect of his being able to make Rosh HaShanah etc., as is explained and understood above.

Only, in the six days of creation, everything was through the awakening from Above alone. But the essential thing is when man comes into the world — for the essential completion and tikkun of all of creation is through him. For he must engage in this, to complete the tikkun of everything — that is, to draw spiritual G-dliness into everything through the awakening from below, which is the essential thing, as is known. Therefore the complete person must direct his intention each day according to the creation that was on that day, as is understood from the writings [of the Ari], and as the men of the Ma'amad (watch) would engage each week in the portion of Beraishis, and each day they would read the creation of that day. For one must draw each day the drawing of His spiritual G-dliness into tzimtzumim, in order to renew and sustain the creation of that day, through the awakening from below — for this is the purpose for which everything was created. And the essential thing is that through this one should draw shefa and polish the neshamah, in order that one should be able to draw deep counsels befitting that day, in order to grow emunah through this. For this is the essential thing — the essential thing of all essentials. 28

And to merit all this is through grasping himself in the aspect of the Keesay HaKavod, which is the roots of the souls of Israel — which is the aspect of the rectification of the Mishkan and all the souls of Israel surrounding it etc., as above. For all the roots of the souls are drawn from the Mishkan and the Bais HaMikdash, which are the aspect of the Keesay HaKavod, as above. And therefore the Bais HaMikdash is called "the chamber of the beds" — on account of being the fruitfulness and multiplication of Israel, as our Sages, zichronam livrachah, said. That is, that from there all the roots of the souls are drawn, as above.

For one who wishes to set his heart on his ways, to look toward his purpose and his end — and ultimately, what will become of him — he knows and understands that each day one needs very many deep counsels, to be saved from what one needs to be saved from, each person according to his circumstances. So that he should merit to pass through the day in peace. For a person's evil inclination overpowers him each day, as our Sages, of blessed memory, said. And how many events and tribulations pass over every person each day! And how very many deep counsels and great strategies one needs each day, that one should merit to be saved from the murderers and the cruel ambushers who stand against him each day — which are the evil inclination and its forces! One must cry out each day, greatly, from the depths — from the depths of the heart, very, very much — in the aspect of: "From the depths I called to You, Hashem"; the aspect of "their heart cried out to Hashem" — until one merits to draw deep counsels from the true tzaddik. For they are the aspect of "deep waters are counsel in the heart of a man" — so that one should know how to counsel one's soul in every matter, in a way that one should succeed with the true and eternal success. And regarding this, Dovid HaMelech, peace be upon him, cried out greatly: "How long shall I take counsel in my soul," etc. And it is written: "With Your counsel You will guide me," etc. And it is written: "I will bless Hashem Who has counseled me," etc. 29

And this is the aspect of S'firas HaOmer — that we count seven Shabbosos corresponding to the seven days of creation. For through the counting (S'firah) is the essential completion of the tikkun of the tzimtzum. For the essential thing is the tikkun of the tzimtzum, since His spiritual G-dliness, blessed be He, is always present — it is only the essential labor to rectify the tzimtzumim properly, so that one can draw His spiritual G-dliness into them. And the essential completion of the tikkun of the tzimtzum is through counting. And therefore He counted each day at the time of creation, as it is written: "And it was evening, and it was morning — one day." And so each day. For the counting and the number is the essential culmination of the tzimtzum. For "before One, what do you count?" — rather, only when His spiritual G-dliness is drawn into tzimtzumim, then number is relevant. Therefore the essential completion of the tzimtzum of each day is when it comes into the number and the count — the aspect of "and it was evening," etc., "one day," etc.; "and a second day," etc., as mentioned. 30

And then, when the drawing of His spiritual G-dliness into the tzimtzumim of each day is completed — through this, shefa and livelihood are drawn, through which the neshamah is polished, as mentioned. And therefore the essential completeness of the tikkun of creation is on holy Shabbos, as it is written: "And G-d completed on the seventh day all His work," etc. For then, through the resting specifically, the tikkun of all creation was completed and perfected. For the essential drawing of shefa is on Shabbos, from which all six days are blessed, as is found in the holy Zohar. For then is the essential polishing of the neshamah, as it is written: "And He will satisfy in brilliance your soul," etc.; "if you turn your foot back from the Shabbos," etc. For this is the essential aspect of Oneg Shabbos (the delight of Shabbos), the aspect of "then you shall delight upon Hashem" — which is the aspect of the lights of the tzachtzachos (brilliances), as is known. And through this, the counsels are drawn, as mentioned. For the essential drawing of the counsels is on Shabbos, through the Sukkas Shalom (shelter of peace) that is spread then — from which are all the counsels, in the aspect of "Spread over us Your shelter of peace, and direct us with good counsel from before You." For the sukkah is the aspect of Imma who shelters over the children — the aspect of "if for understanding [you call out]" (im labinah) — through which one becomes the "man of understanding" who draws the counsels from the depths, in the aspect of "and a man of understanding draws it out," as mentioned. And therefore the essential completeness of emunah is on Shabbos, for then is the essential illumination of emunah in completeness, as is explained in the words of [Rabainu], of blessed memory, many times — that Shabbos is the aspect of emunah. 31

And this is the aspect of: "Behold, the bed of Shlomo" (Song of Songs 3:7) — and Rashi explained: this is the Mishkan. "Sixty mighty men surround it" — Rashi explained that they are the six hundred thousand souls of the House of Israel. That is, as above — that all the six hundred thousand souls of Israel are drawn from the Mishkan and the Bais HaMikdash, for there is their root, as above. And this is: "All of them grasping swords, trained in war" (Song of Songs 3:8) etc. — for all the Children of Israel must be trained in war, to stand in the great battle of this world — that the jealousy of the angels should not cast them down, for from there come all the forces of the Evil Inclination of every person, as above. And therefore they are all called "those who go out to the army" — as is explained in Parashas B'midbar — for every one of Israel, from small to great, is compelled and obligated to be a man of war, to go out in the army to fight the war of Hashem in this world. And the essential power is through connecting himself with the entirety of the souls of Israel, through the true Tzadik who is able to grasp himself in the Keesay HaKavod, as above.

And therefore we count seven Shabbosos, so that each day should comprise seven — so that the holiness of Shabbos, the seventh day, should be drawn upon all the six days. In order to draw the deep counsels through the tikkun of the tzimtzumim — which is the aspect of drawing spiritual G-dliness into tzimtzumim — which is accomplished through S'firas HaOmer. That is, through counting the days — which is the essential tikkun of the tzimtzum, as mentioned — and also through counting toward the Omer, for then is the aspect of the tikkun of all the tzimtzumim in general, which are comprised in the Omer of barley, as mentioned. 32

And this is the aspect of Israel traveling with the Mishkan in all their journeys. For all the journeys of Israel in the wilderness with the Mishkan were in order to elevate all the desolate places — a place of serpent, fiery serpent, and scorpion, and thirst — to elevate everything so that it would be included in the holiness of Eretz Yisroel, where is the Bais HaMikdash and the Kodesh Kodashim [Holy of Holies], where the ladder is set upon the earth with its top reaching heaven — through which one is included in M'komo shel Olam, as above.

And this is the aspect of the great crying from the depths of the heart that the upright of Yisrael customarily do at the time of the S'firah — for it is the aspect of the cry of the heart from the depths, in order that we should merit to draw deep counsels, so that we should merit to be purified through them from our contamination and our defilement. So that we should merit to receive the Torah on Shavuos, which is the aspect of the generality of all the holy counsels — for the generality of the Torah is the aspect of the "613 counsels of the Torah" (taryag atin d'Oraysa). And the essential thing is that through them we should merit emunah in completeness — for that is the essential thing. 33

And this is the aspect of all the exiles of Israel in general, and all the upheavals and journeys of each one of Israel in particular — everything is in order to elevate and raise all the places so that they will be included in the holiness of Eretz Yisroel, so that they should ascend to the aspect of above the Makom — which is the work of the Jew in this world, as above. And the essential thing is when a person walks or travels for the sake of a mitzvah — to synagogues, to study halls, and the like. And most essential of all is when he goes to draw close to the true Tzadik who is able to make Rosh HaShanah, who is in the aspect of M'komo shel Olam, as above. For then with every single step he rectifies a great deal — for he elevates and raises the Makom to the aspect of above the Makom, since he is going to draw close to the Tzadikim who are in the aspect of M'komo shel Olam, as above.

And when the fallen emunah is raised, converts are made, etc. And they are harmful to Yisrael, for through them false leaders (m'fursamim shel sheker) arise, etc., who introduce adultery into the world, etc. And one needs the power of the "shields of the earth" (maginai eretz), who raise from the aspect of "engraved in his flesh" to the aspect of a holy seal — which is the aspect of tefillin, etc.; the aspect of the "seven shepherds," etc. And then one merits the aspect of a dream through an angel, etc. — which is the aspect of: "and the hair of His head is like clean wool," etc. And through this, pure utterances are formed to revive all the souls that have fallen — through the "seven who restore flavor" (shiv'ah m'shivai ta'am), etc. — in the aspect of: "The words of Hashem are pure words," etc.; "refined sevenfold," etc. 34

And this is the aspect of: "From Hashem, the steps of a man are established, and He delights in his way" (Psalms 37:23) — which is juxtaposed to the verse: "The wicked one borrows and does not repay, but the Tzadik is gracious and gives" (Psalms 37:21) — which speaks of the Tzadik who is the great Lender, as above, who grasps the Keesay HaKavod, through which he is included in the aspect of M'komo shel Olam. And this is: "For those blessed by him shall inherit the land" (Psalms 37:22) — certainly the aspect of "the righteous shall inherit the land" (Psalms 37:29). For all those who are close to him and blessed by him inherit the land — for they elevate the physical earth upward to the aspect of M'komo shel Olam, as above. "And those cursed by him shall be cut off" — for this is the essential karais [excision], may the Merciful One save us, of those who sin in this world and not only that, but they also dispute the true Tzadik — to the point that they are among "those cursed by him," who are cut off from their root. For they remain buried in the materiality of the earth and are unable to elevate themselves upward — which is the essential secret of karais, may the Merciful One save us, as is understood in the holy books.

And all of this is also the aspect of S'firas HaOmer, for then we engage in purifying ourselves from the contamination of Egypt — which is the aspect of the blemish of the bris, as is known — to merit drawing the holy mochin, which are the aspect of tefillin through which the mochin are drawn, in the aspect of hairs (s'aros), in the aspect of: "and the hair of His head is like clean wool" — the aspect of the Omer of barley (s'orim). And therefore we are careful then about cutting the hair. And therefore Shavuos always falls during the week of Parashas Naso, in which is written the parashah of the nazir whose hair is holy — for everything is drawn from the aspect of "and the hair of His head is like clean wool," as is known. 35

And this is what is immediately juxtaposed: "From Hashem, the steps of a man are established, and He delights in his way." For this is the essential trial of man in this world — that Hashem Yisborach established the steps of a man in this physical world. And there specifically "He delights in his way" — in which way he will walk. For the entire Torah is called by the name "way," as it is written: "In the entire way that Hashem your God has commanded you, you shall walk" (Deuteronomy 5:30). And it is written: "For the ways of Hashem are straight, and the righteous walk in them, and the transgressors stumble in them" (Hosea 14:10). And it is written: "For Hashem knows the way of the righteous, and the way of the wicked shall perish" (Psalms 1:6).

And this is the aspect of the "pure utterances" mentioned above, the aspect of "refined sevenfold" — which is the seven Shabbosos of the days of the S'firah, which are the aspect of "sevenfold" — seven times seven. Through them we draw the pure utterances mentioned above, in order to revive and raise and elevate all the fallen souls, in order to draw them all close to the Torah that we need to receive. 36

For this entire transient world is the aspect of a way — that man descended from a very, very lofty and exalted place to this world, to this physical dust — in order to walk and pass through it for the number of the days of his life. And there is the essential trial and the free will. And if he merits, he specifically will elevate the materiality of the place upward etc., as above. And this is: "From Hashem, the steps of a man are established" — that every single step that a person treads with his feet is all established by Hashem. For Hashem Yisborach, Who is above the Makom, established in His wonders the steps of a man in this physical dust, which is the ultimate degree of Makom — which He, Yisborach, contracted through many contractions from the aspect of above the Makom until He created this physical Makom to establish in it the steps of a man. And specifically through the steps of a man in this physical dust, which is the ultimate degree of Makom — through this specifically must the physical person cleave to Hashem Yisborach and to His holy Torah, until he ascends from the materiality of the Makom specifically to the aspect of above the Makom. And this is because here, in this physical dust, is the essential b'chirah [free will], as above.

Also, one needs to draw down the tikkun of the foods through simchah, as is explained there. And this is the aspect of Lag BaOmer, on which the custom is to observe great simchah. For it is the aspect of the tikkun of the angel that is called "Ir v'Kadish" (a watcher and a holy one) — which is the aspect of Rabbi Shimon bar Yochai, through whom is all the simchah of Lag BaOmer. For Rabbi Shimon is the aspect of "Ir v'Kadish min Sh'maya Nachis" — as is explained at the beginning of the book Likutay Moharan; see there. 37

And this is: "And He delights in his way" — that Hashem Yisborach established the steps of a man, and there is the essential b'chirah, the aspect of "He delights in his way" — that Hashem Yisborach delights in the way of man, that he himself specifically should choose and select for himself the good way, as above. And this is the aspect of what we wrote above — that the entire discharge of debts to Hashem Yisborach is impossible except when all the powers of abundance reach this physical dust specifically. For everything that Hashem Yisborach created from beginning to end is all in order that all the powers of vitality and abundance should be drawn down to the very ultimate degree of the materiality of Makom. And from there specifically, from the very ultimate degree of the materiality of Makom, they should ascend higher and higher until they ascend to the aspect of above the Makom, as above. And therefore "From Hashem, the steps of a man are established" etc. is juxtaposed to the verse "The [wicked] one borrows" etc. (as above). Understand this very, very well.

And this is the aspect of: "And they ate there upon the gal (heap)" — for the gal (heap of stones) of Yaakov Avinu hints at Lag BaOmer, as is brought in the Kavanos for Lag BaOmer, that it is hinted at in the verse "this gal is a witness," etc. — see there. And this is: "and they ate there upon the gal" — "ate" specifically. For the gal is the aspect of La"g BaOmer, for then one strengthens the angel through simchah — which is the tikkun of the foods, as mentioned. And this is the aspect of ga"l, which is the aspect of La"g BaOmer — a language of gilah (joy) and simchah, the aspect of: "The father of a tzaddik shall greatly rejoice (gil yagil)." For then is drawn the aspect of gilah and simchah — which is the tikkun of the foods, as mentioned. 38

And this is: "For as the heavens are high above the earth, so mighty is His kindness upon those who fear Him" (Psalms 103:11). "As the heavens are high above the earth" specifically — just so "His kindness is mighty" etc. For it has already been explained that the Tzadik who is included in the aspect of above the Makom draws a wondrous kindness, which is the aspect of Rosh HaShanah — to judge each one favorably according to his place, because he knows the place of each and every one: to where he descended, and from where he was drawn etc. And this is: "For as the heavens are high above the earth" — because Hashem Yisborach knows how very, very high the heavens are above the earth, and this man descended from such an exalted place to such a physical place, which is the dust of the earth. And therefore, because of this itself, "His kindness is mighty" etc. For through this is the essential drawing of the kindness of the true Tzadik — because man descended from the heavens to the earth, as above.

It comes out that through S'firas HaOmer we draw all the tikkunim mentioned above. But we also need to draw the aspect of tikkun hamishpat (the rectification of justice). And this is the essential thing that we need to draw during the days of the S'firah each year. For this tikkun of justice must be drawn each year until our righteous Mashiach comes — for then will be the essential tikkun of justice in completeness, as was explained above. 39

And this is: "His kindness is mighty upon those who fear Him" — for this kindness is drawn specifically by the God-fearing ones, who are the Tzadikay emes who merit to grasp the Keesay HaKavod, through which they are able to ascend above the Makom and to make Rosh HaShanah, as above. For all of this depends upon yirah, which is the aspect of the building of Yerushalayim — as is explained at the beginning of the aforementioned Torah. See there well. It emerges that the verse connects beautifully: "For as the heavens are high above the earth" — just so, precisely, "His kindness is mighty upon those who fear Him." For specifically through this, the God-fearing ones who ascend above the Makom draw the aforementioned wondrous kindness of Rosh HaShanah — because man descended from the heavens, which are so very high, to this lowly, physical earth, as above.

For all the destructions and exiles, and the length of the present exile — the essential cause is the blemish of justice, as it is written: "Those who turn justice to wormwood." And it is written: "Her leaders judge for bribes." And so in many places, as is understood by the discerning in the Torah mentioned above. For it is explained there that in Nissan it would have been fitting that the tumah mentioned above be nullified — that is, the tumah of mikreh, Rachmana litzlan. But there are times when this tumah comes from the blemish of justice, etc. — for which nothing helps except the bond of the Chariot, etc. — see there. 40

And it is not enough for us that [we descended to] this physical place — but also within this physical place He has scattered us to the four corners of the earth, and we are so very far from the place of our Sanctuary. And Hashem Yisborach in His mercy knows how many transgressions people came to on account of this scattering to such distant places. And through this the Tzadik arouses great kindnesses and mercies to forgive all our transgressions and to bring us into the category of merit and to return us in t'shuvah to Him, Yisborach.

And it is known that the essential cause of the length of the exile is the blemish of the bris, upon which all corruptions depend, Rachmana litzlan. And the blemish of the bris should have been nullified in Nissan, when Yisrael left Egypt on Pesach. For the essential redemption was in Nissan, when the blemish of the sparks of keri of Adam HaRishon was rectified — for the sake of which was the entire Egyptian exile, as is known. And in Nissan this was rectified, and it should have been a complete redemption forever. But the blemish of the bris that is drawn through the blemish of justice — this was not rectified in Nissan. And through this the matter evolved: the Adversary overpowered them until he caused them to sin with the calf — the essential root of which was the blemish of the bris, as our Sages, of blessed memory, said: "Yisrael did not serve the calf," etc. 41

And this is: "As far as the east is from the west, He has distanced our transgressions from us" (Psalms 103:12) — and it is understood by the wise person on his own. For through this very distance — that the east is far from the west, and Israel are scattered across all four corners in the east and in the west etc. — through this itself "He has distanced our transgressions from us," as above.

For it has already been explained that all the tikkunim depend one upon the other. And as long as all the tikkunim have not been completed in their fullness, even the tikkun of emunah is not in its completeness, as mentioned. And therefore they came to the sin of the idolatry of the calf — which is the blemish of emunah — through the blemish of the bris, which came because the aspect of the blemish of justice had not yet been rectified in completeness. And through this, all the destructions and exiles subsequently unfolded, for everything is drawn from the sin of the calf, as it is written: "And on the day that I visit, I shall visit" — as our Sages, of blessed memory, said: "There is no calamity," etc. Therefore now we need more than ever the aspect of tikkun hamishpat, in order to raise the fallen loves, in order to be saved from the blemish of the bris — through which everything will be rectified, as mentioned. 42

And this is: "For He knows our inclination; He remembers that we are dust" (Psalms 103:14) — "dust" specifically. For He, Yisborach, remembers that we descended from the heavens to the dust of this physical earth, where are all the forces of the evil inclinations. And through this He judges us with mercy and great kindness — because He knows our inclination, by remembering that we are dust — that we descended to such a physical place, from the heavens to the earth etc., as above.

Regarding the matter of the blemish of justice, much needs to be said. For Rabainu, of blessed memory, spoke in his holiness in a general way that the blemish of justice is through judges who distort justice. But certainly every person, too, must be careful not to blemish justice, even though he is not a judge. For one must be exceedingly careful about tikkun hamishpat in several aspects. 43

And this is: "Man — his days are like grass, like a blossom of the field, so he blossoms" (Psalms 103:15) etc. For man is truly like grass and like the blossom and growth of the field — whose entire purpose is realized when there is a Tzadik who is able to elevate all their powers upward, in the aspect of: "And Yitzchak went out to converse in the field" (Genesis 24:63), as above. And this is all the work of man in this world, as above.

Firstly, not to distort justice against one's fellow in business dealings — that one not touch the money of one's fellow through injustice, not according to justice. For certainly when one commits any injustice and deception against one's fellow in any manner whatsoever, one blemishes justice — for one wishes to take the money of one's fellow not according to justice, in the aspect of: "He makes wealth, but not through justice," etc. And it is written: "You shall not commit injustice in justice, in measure, in weight, and in volume." As our Sages, of blessed memory, said: "This teaches that whoever falsifies measures," etc., "it is as though he corrupts the law, and is called detestable and abominable," etc. Therefore every person must be very careful to do business with faithfulness, and to be careful not to touch the money of his fellow, chas v'shalom, not according to justice. For when one blemishes justice — aside from the enormity of the sin, that one is called detestable and abominable, as mentioned, as is found in Rashi's commentary on the verse "you shall not commit injustice" mentioned above — also through this sin the desire for adultery, chas v'shalom, is strengthened, which comes through the blemish of justice, as mentioned. For upon this all corruptions depend, Rachmana litzlan. 44

And this is: "For a wind passes through him and he is gone, and his place knows him no more" (Psalms 103:16). And it is expounded in two ways. For one who does not merit — it is said about him literally: that a slight wind passes over a person and he becomes nothing and naught, like dried grass and a wilted blossom, and the place of his wealth and greatness in which he spread himself in this world is no longer recognizable — as though he would live forever. And as King David, alav hashalom, and all the Tzadikim cry out about this in many expressions, as it is written: "For in his death he will not take everything" (Psalms 49:18) etc. — "Their inner thought is that their houses will last forever" (Psalms 49:12) etc. — "And man, despite his honor, does not abide" (Psalms 49:13) etc. And likewise many more.

But if he merits to do well in his deeds, then he elevates all the powers to Hashem Yisborach and ascends specifically from the materiality of this Makom to the aspect of above the Makom, and is included in the Ain Sof [the Infinite]. And about him the verse is interpreted favorably: "For a wind passes through him and he is gone" — that the breath of life passes through man specifically, upon whom everything depends. And through this "he is gone" — that he is included in the Ain Sof. And this is: "And his place knows him no more" — for the Makom is included in the aspect of above the Makom, for solely for this did he descend to this physical Makom, as above.

And this is what is written regarding the generation of the Flood: "For all flesh had corrupted its way," etc. — that is, the blemish of the bris. And it is written: "For the earth is filled with robbery on account of them," etc. And our Sages, of blessed memory, expounded: "Their decree was not sealed except on account of robbery." For the one depends on the other: through robbery, which is the aspect of the blemish of justice, as mentioned — through this the blemish of the bris was intensified even more, and through this their decree was sealed, as mentioned. 45

And this is: "And the kindness of Hashem is from everlasting to everlasting upon those who fear Him" (Psalms 103:17) — that is, the aspect of the aforementioned kindness that is drawn by the God-fearing ones who ascend above the Makom, as above. And this is how [the psalm] concludes: "Bless Hashem, His angels, mighty in strength, who do His word, to hear" (Psalms 103:20) etc. — who are the Tzadikim, who are mighty in strength, who merit the Word of Hashem, the aspect of "who do His word" etc. — until: "Bless Hashem, all His works, in all the places of His dominion" (Psalms 103:22) etc. "In all the places" specifically — for the Tzadikim elevate all the places to His dominion, Yisborach, until everything is included in the aspect of above the Makom, as above.

And this is what is mentioned there earlier: "Hashem has established His throne in the heavens, and His sovereignty rules over all" (Psalms 103:19). For this is the essential tikkun — through the Keesay HaKavod that the Tzadikim grasp, through which they elevate everything — until they draw His sovereignty and dominion over the entire world, the aspect of "and His sovereignty rules over all," as above. And this is the aspect of Rosh HaShanah, when we engage in revealing His sovereignty over the entire world — as our Sages, zichronam livrachah, established for us to pray extensively about this: "And You shall reign" etc. and "Reign" etc. — until: "And let everything that has breath in its nostrils say: Hashem, the God of Israel, is King, and His sovereignty rules over all" — and they conclude: "King over all the earth" specifically. For this is His essential greatness, Yisborach, as above.

Also, one must be careful not to judge one's fellow unfavorably, for this too is an aspect of the blemish of justice — as is understood from the words of [Rabainu], of blessed memory, in the Torah [discourse] "Tik'u Memshalah" in Likutay Tinyana, Siman 1: that one who sits and speaks against his fellow, it is as though he wishes to create a Day of Judgment to judge his fellow, etc. And one must be very careful in this matter, not to distort justice, for "the judgment belongs to G-d." But a person is forbidden to judge his fellow, for "do not judge your fellow until you reach his place" — as is explained there; see there. 46

And this is the aspect of: "Our feet were standing within your gates, O Yerushalayim" (Psalms 122:2). For it has already been explained that the essential ascent from the Makom to the aspect of above the Makom is in Yerushalayim, where is the Bais HaMikdash, as above. And a person must intend, in every place where he has been scattered, in every place where he sets his feet — as though he is standing in Yerushalayim. For solely for this was he scattered and exiled there — in order that he should elevate and raise this physical and very distant place to the aspect of Yerushalayim and the Bais HaMikdash, where one ascends above the Makom, as above. And this is through remembering Hashem Yisborach in every place where his foot treads — all the more so when he merits to pray and pour out his conversation there. For all the services and prayers must ascend by way of Eretz Yisroel, in the aspect of: "And they shall pray to You by way of their land" (I Kings 8:48).

And the essential tikkun hamishpat for every person is to be exceedingly careful not to have misgivings about the judgments of HaKadosh Baruch Hu — to know and believe always that Hashem is righteous and His judgments are upright, and that everything that passes over a person is for his benefit. For one who has, chas v'shalom, any misgivings about His judgments and ways, blessed be He — this is the essential blemish of justice. As is understood there at the end of the Torah mentioned above, at the end of os 15, regarding the attainment of the hidden ways of Hashem — the aspect of "a tzaddik who has it good," etc. For it is explained there that one who merits to attain this — this is the aspect of tikkun hamishpat, etc. — see there. And even though one does not merit this attainment, nevertheless one must at least strengthen oneself in emunah, to believe with complete emunah that Hashem is righteous in all His ways, etc. 47

And this is: "Our feet were standing within your gates, O Yerushalayim" — that every place where our feet stand is "within your gates, O Yerushalayim," as above. And this is: "Yerushalayim that is built like a city that is joined together" (Psalms 122:3) — which is the Yerushalayim of above, which is above the Makom. For through Yerushalayim one ascends from the physical Makom to above the Makom. And this is: "For there the tribes ascended, the tribes of God… to give thanks to the Name of Hashem" (Psalms 122:4) etc. — that is, thanksgiving and prayer, the aspect of the Word of Hashem — which is the essential thing, through which one ascends from the Makom to above the Makom, as above.

And this is the essential aspect of tikkun hamishpat. For the essential thing is justice, for everything was created only for the sake of free will (b'chirah), as is known — everything was created for the sake of man. And the essential superiority of man, who is higher than everything — even than angels and s'rafim — is all because man has free will. And the essential purpose of free will is for the sake of justice — so that the upright person should receive his reward through justice, and not eat in the future for free, the "bread of shame" (nahama d'chisufa). And therefore the possessor of free will has very great power, as is brought. But the justice of Hashem, blessed be He, is very, very deep. For He, blessed be He, loves righteousness and justice. For through strict law and justice alone the world could not endure. Therefore He preceded with the attribute of mercy. But nevertheless, without justice at all, the world — which was created for the sake of free will, upon which all the worlds depend — could not endure, as mentioned. 48

And this is: "For there the thrones sat for judgment" (Psalms 122:5) etc. "For there" specifically the thrones sit for judgment — for there they judge and adjudicate everyone favorably, because it is above the Makom, through which is the essential kindness — to judge everything with kindness according to his place — which is the aspect of Rosh HaShanah, as above. And this is: "Thrones for judgment, thrones for the House of David" (Psalms 122:5). David is Mashiach, as it is written: "the anointed of the God of Yaakov" (II Samuel 23:1). That is, the thrones for judgment are solely for merit and kindness, in the aspect of "thrones for the House of David" — which is the aspect of Mashiach, who merits all the aforementioned rectifications until he merits to make Rosh HaShanah, to judge everyone favorably according to his place — because he is the aspect of M'komo shel Olam, through grasping himself in the Keesay HaKavod, as above.

§30: All kinyanim learned from "v'zos l'fanim b'Yisroel...shalaf ish na'alo" (Rus 4:7) = when Boaz married Rus → David → Mashiach → rectifies all, elevates to shoresh (emes, no shinui) → source of kinyanim.

Therefore a person must know that everything that passes over him each day, all the days of his life — it is all in righteousness and justice, in kindness and mercy. For His judgments, blessed be He, are upright. For his free will is specifically in this manner in which [Hashem] conducts Himself with him each day. For Hashem, blessed be He, in His mercy, weighed in His mind: this person's essential free will is when he has abundant wealth, and this person's essential free will is through poverty and great hardship — and so with all the other trials, etc. For it is all for the sake of free will, which is the aspect of justice, as mentioned. 49

§31: Before Shavuos → read Parashas B'midbar (counting Yisroel when Mishkan erected). "M'nu v'itzru." Each year = draw k'dushas kabbalas haTorah on Shavuos → tachlis = memshalah on mal'achim. But need kiyum → grasp Keesay HaKavod = shoreshay nishmos Yisroel. Therefore count them b'mispar shaimos (shaim = nefesh, "nefesh chayah hu sh'mo") → arouse shoreshay nafshos → saved from kin'as hamal'achim. Counting after Mishkan erected (= tikkun chait ha'Aigel, Chazal). Chait from kin'as hamal'achim → Moshe saved (grasped Keesay HaKavod) but rest of Yisroel sinned. Commanded: erect Mishkan + count all + travel s'viv → all = tikkun Keesay HaKavod = he'aras shoreshay nafshos Yisroel. Mishkan = Bais HaMikdash = Keesay HaKavod ("Keesay kavod marom meirishon m'kom mikdashainu," Yirmiyah 17:12). Therefore read this parashah before Shavuos.

And in this most people err. For everyone says: "If I had a livelihood, I would serve Hashem." But if so, according to his words, HaKadosh Baruch Hu comes, chas v'shalom, with grievance and false accusation against him — that He wants him to serve and engage in Torah even though he cannot, because of the pressure of livelihood! And if so, he is having misgivings about the judgments of Hashem, blessed be He, as though, chas v'shalom, He, blessed be He, is distorting justice against him. And this blemish is exceedingly great. For when one has misgivings about the judgments of Hashem, blessed be He — this is the essential aspect of the blemish of justice, from which come all the corruptions mentioned above. 50

§32: Journeys of B'nay Yisroel in midbar with Mishkan = "maiHashem mitz'aday gever konanu v'darko yechpatz" (T'hilim 37:23, juxtaposed to "loveh rasha"). G'dolah of halichas Yisroel to batay k'nesiyos/batay midrashis/d'var mitzvah, especially to Tzadikay emes = M'komo shel Olam. References: "omdos hayu raglaynu bish'arayich Yerushalayim" (T'hilim 122:2); "mah yafu f'amayich ban'alim...chamukay y'raichayich" (Shir HaShirim 7:2) = shisin (bored to t'hom, ma'asay y'day Oman); David dug shisin → t'homa → Achisofel choked. "Ki chig'voha shamayim al ha'aretz gavar chasdo...ki hu yada yitzrainu zachur ki afar anachnu...enosh kechatzir yamav" → "b'chol m'komos memshalso." "Hinay mah tov...kashe'men hatov" (T'hilim 133). "B'ha'aloscha es haneiros" (B'midbar 8:2). B'chinas 20 Sivan. Parashas N'sachim juxtaposed to HaM'raglim.

Therefore everyone who truly wishes to have mercy on himself must be very careful not to speak such words. Rather, he should know and believe that his free will depends specifically on this manner in which Hashem, blessed be He, conducts Himself with him. And he should believe that everything is for his benefit, and he should be accustomed to say: "Whatever the Merciful One does, He does for good." And certainly there is a path through which specifically through this hardship and suffering and confusion, one can draw close to Hashem, blessed be He. And if it is difficult for him to accept and bear the suffering and the hardship, let him cry out and pray to Hashem, blessed be He, to save him and help him — and through this itself he will draw close to Hashem, blessed be He, and serve Him. For Hashem, blessed be He, desires the prayers of Yisrael. And as it is written: "Call upon Me on the day of trouble; I will deliver you, and you will honor Me." 51

§33: K'lal: man's greatness (memshalah over mal'achim) = because descended to low, coarse place (gashmiyus he'afar = tachlis gashmiyus haMakom) → b'chirah + nisyonos → when rectifies → ascends to M'komo shel Olam → rules over mal'achim. Merit specifically from tachlis gashmiyus. Tzadik who merits = dan l'chaf z'chus entire world (knows m'kom kol echad) → elevates from m'komo to l'maalah min haMakom → Rosh HaShanah. Through grasping Keesay HaKavod = shoreshay nishmos = tikkun Mishkan with all Yisroel s'vivav. Bais HaMikdash = "chadar hamitos" (piryan v'rivyan shel Yisroel, Chazal = from there all shoreshay n'shamos). "Hinay mitaso shel Shlomo" (Shir HaShirim 3:7, Rashi = Mishkan). "Shishim giborim saviv lah" (Rashi = 600K nafshos Bais Yisroel). "Kulam achuzay cherev m'lumday milchamah" = all Yisroel must be trained for milchamah (lest kin'as hamal'achim cast them down). All called "yotz'ay tzava" (Parashas B'midbar). Ikkar ko'ach through connecting to k'lal nafshos Yisroel through Tzadik ha'emes → Keesay HaKavod.

For there is no counsel or strategy against all the troubles and trials and hardship and burden of livelihood that pass over every person at all times, except to cry out and scream and entreat before Hashem, blessed be He, and to weep before Him like an infant weeping before his father, that He should fill his needs. And when one walks in this path, one will always profit greatly — the true and eternal profit. For in most cases one will accomplish much through one's petition, for Hashem, blessed be He, hears the prayer of every mouth, as it is written: "Hashem is close to all who call upon Him," etc. And even if sometimes, chas v'shalom, one's prayer is not accepted — for "sometimes He hears, sometimes He does not hear" — in any case one has profited in that one has drawn oneself close to Hashem, blessed be He, through this. For there is nothing that draws and attaches a person to Hashem, blessed be He, like prayer, which is the essential bond and devekus of Yisrael to Hashem, blessed be He — as is explained in Likutay Tinyana, Siman 84: "Know that the essential bond," etc. 52

§34: Journeys with Mishkan in midbar = elevate desolate places (nachash saraf v'akrav v'tzima'on) → included in k'dushas Eretz Yisroel (Bais HaMikdash, Kodesh Kodashim, sulam mutzav artzah v'rosho magia hashamaymah → niklalim b'M'komo shel Olam). All galuyos + tilulim = elevate m'komos → k'dushas Eretz Yisroel → l'maalah min haMakom. Ikkar: going l'dvar mitzvah, batay k'nesiyos, especially l'hiskareiv l'Tzadik ha'emes (= M'komo shel Olam) → each step rectifies greatly. "MaiHashem mitz'aday gever konanu v'darko yechpatz" juxtaposed to "loveh rasha...v'Tzadik chonaim v'no'sain." "Ki m'vorachav yirshu aretz" = Tzadikim yirshu aretz (elevate gashmiyus ha'aretz l'maalah). "Um'kulalav yikaraisu" = ikkar karais (disputing Tzadik → cut from shoresh → buried in gashmiyus). All of this olam = derech ("b'chol haderech asher tzivah Hashem...tailaichu," D'varim 5:30; "y'sharim darchay Hashem," Hoshaia 14:10; "ki yodai'a Hashem derech Tzadikim," T'hilim 1:6). Man descended from high place to afar → ikkar nisayon/b'chirah → if merits: elevates gashmiyus haMakom l'maalah. Every step "konanu maiHashem" (from l'maalah min haMakom → tzimtzumim → created Makom hagashmi → haichain bo mitz'aday gever). Through steps in afar → cleave to Hashem/Torah → ascend from gashmiyus haMakom to l'maalah. Ikkar siluk chovos = when ko'chos hashefa reach afar → ascend from tachlis gashmiyus l'maalah. Understand well.

But when a person says, "If things were such-and-such I would engage in Torah," etc. — this is not a counsel at all, and one blemishes greatly through this — the aspect of the blemish of justice, as mentioned. For each person must seek Hashem, blessed be He, from the place where he is, as it is written: "And you shall seek from there Hashem your G-d, and you shall find" — "from there" specifically, from the place where you are, from everything that is passing over you — as is brought in the name of the Ba'al Shem Tov, of blessed memory. 53

§35: "Ki chig'voha shamayim al ha'aretz gavar chasdo al y'raiav" (T'hilim 103:11). "Chig'voha shamayim al ha'aretz" davka = Tzadik niklal b'l'maalah min haMakom draws chesed nifla = Rosh HaShanah (dan l'z'chus l'fi m'komo, knows where each descended from). Because descended from shamayim to afar → gavar chasdo. "Al y'raiav" = y'raiim = Tzadikay emes grasping Keesay HaKavod → above Makom → Rosh HaShanah. All depends on yirah = binyan Yerushalayim. Scattered to 4 corners → Tzadik arouses chasadim/rachamim to forgive. "Kirchok mizrach mima'arav hirchik mimenu es p'sha'aynu" (T'hilim 103:12) = through distance itself → removes transgressions. "Ki hu yada yitzraynu zachur ki afar anachnu" = remembers we descended to afar → judges with rachamim. "Enosh kechatzir yamav k'tzitz hasadeh kain yatzitz" = man like grass/blossom → tachlis when Tzadik elevates ("vayaitzai Yitzchak lasuach basadeh"). "Ki ru'ach avrah bo v'ainenu v'lo yakirenu od m'komo" (T'hilim 103:16) = two interpretations: (1) negative = wind passes → nothing remains of wealth/greatness; (2) positive = ru'ach chayim passes through man → "ainenu" = niklal b'Ain Sof; "lo yakirenu od m'komo" = Makom niklal b'l'maalah min haMakom. "V'chesed Hashem mai'olam v'ad olam al y'raiav" = chesed drawn by y'raiim above Makom. "Bar'chu Hashem mal'achav giboray ko'ach osay d'varo" = Tzadikim giboray ko'ach, osay d'varo → "b'chol m'komos memshalso" = Tzadikim elevate all m'komos. "Hashem bashamayim haichin kis'o umalchuso bakol mashalah" = tikkun through Keesay HaKavod → draw malchuso bakol = Rosh HaShanah (t'filos: "v'simloch...u'mloch...Hashem Elokay Yisroel Melech umalchuso bakol mashalah...Melech al kol ha'aretz" davka).

It comes out that the essential thing is tikkun hamishpat. And in this we engage most of all during all the days of the S'firah. For on Pesach, at the time of the Exodus from Egypt, all the tikkunim mentioned above were accomplished, up to (but not including) tikkun hamishpat. For the essential tikkun of emunah took place at the time of the Exodus from Egypt, as it is written: "And the people believed." For His emunah, blessed be He, was revealed to the eyes of all, through all the awesome signs and wonders that Hashem performed in Egypt, etc. And all of this was through the great crying out that they cried to Hashem, as it is written: "And we cried out to Hashem our G-d," etc.; "and G-d heard their groaning," etc. For the essential emunah is drawn through the cry of the heart, as mentioned. And through the tikkun of emunah that took place then, converts were made — they are the Airev Rav who converted and went up with them. But these converts are very harmful to Yisrael and introduce the desire for adultery, chas v'shalom. And for this one needs the power of the "shields of the earth" who raise from the aspect of "engraved in his flesh" to the aspect of a holy seal — which is the aspect of tefillin, etc. 54

§36: "Omdos hayu raglaynu bish'arayich Yerushalayim." Ikkar aliyah from Makom to l'maalah min haMakom = in Yerushalayim (Bais HaMikdash). Must intend in every place: as if standing in Yerushalayim. Scattered only to elevate that distant Makom to Yerushalayim/Bais HaMikdash. Through remembering Hashem wherever he treads → especially meriting to pray there. All avodos/t'filos ascend through Eretz Yisroel ("v'hisp'al'lu ailecha derech artzam," M'lachim I 8:48). "Omdos hayu raglaynu bish'arayich Yerushalayim" = every place our feet stand = your gates, Yerushalayim. "Yerushalayim hab'nuyah k'ir shechubrah lah yachdav" = Yerushalayim shel maalah = l'maalah min haMakom. "Shesham alu sh'vatim shivtay Kah...l'hodos l'shaim Hashem" = hodayah/t'filah = d'var Hashem → ascend. "Ki shamah yashvu kis'os l'mishpat" = there davka → judge l'z'chus (above Makom → chesed → Rosh HaShanah). "Kis'os l'mishpat kis'os l'vais David" = David = Mashiach ("M'shiach Elokay Yaakov") → kis'os solely for z'chus/chesed → all tikkunim → Rosh HaShanah → dan hakol l'z'chus l'fi m'komo → M'komo shel Olam → Keesay HaKavod.

Based on Likutay Moharan II:1 "Teekoo" · Hilchos Uraiv 5 — Part 2 (§§30–36). Part 3 continues with §§37–46.

And all of this was merited at the Exodus from Egypt, when He slew the firstborn of Egypt and the firstborn of Yisrael were sanctified — which is the essential aspect of tefillin, which speak of the Exodus from Egypt, for the first parashah begins with "Sanctify to Me every firstborn." For then, at the Exodus from Egypt, the essential aspect of the tikkun of tefillin was drawn — through their meriting to guard themselves from illicit relations and raising from the aspect of "engraved in his flesh" to the aspect of a holy seal, which is the aspect of tefillin. Through this they rectified the sin of Adam HaRishon — the blemish of his sparks of keri, as mentioned. And therefore the redemption was at night, the aspect of Lail Shimurim (a night of guarding) — "guarded from the harmful spirits" (mazikin). That is, guarded from a dream through shaidim, which are the harmful spirits of the world, from which comes the blemish of mikreh, chas v'shalom. And at the Exodus from Egypt on Lail Shimurim, they were saved from this, as mentioned. It comes out that the tikkun of the seal, etc., was also drawn at the Exodus from Egypt. And the tikkun of the foods was also rectified then, for the redemption was in Nissan — through which is the essential tikkun of this, as is explained well there in its place in the Torah mentioned above. 55