כח והרשאה א

And therefore in truth, in Nissan it would have been fitting that this tumah of the blemish of the bris be completely nullified, because then all the tikkunim mentioned above were accomplished. But tikkun hamishpat had not yet been rectified then in completeness, as mentioned. And this is the essential subject of our engagement during the days of the S'firah: to rectify especially the aspect of tikkun hamishpat. And therefore one must begin from the beginning of the tikkun, which is the tikkun of emunah through the cry of the heart from the depths. For it has already been explained that as long as the last tikkun — which is tikkun hamishpat — has not been completed in its fullness, then even all the earlier tikkunim are not in their completeness, and the blemish touches them all, as mentioned. Therefore one must begin each time from the beginning of the tikkun, which is the cry of the heart from the depths — in order to merit deep counsels from which emunah grows. For all the tikkunim mentioned above require many counsels — true, very deep counsels. And the essential thing is through the cry of the heart from the deepest depths to Hashem, blessed be He — that He should have mercy on him and save him quickly and bestow upon him true counsels, so that he can rescue his soul from all the blemishes mentioned above: the blemish of emunah and the blemish of the bris in their many aspects. For regarding everything, one needs very deep counsels so that one can merit to be saved from all of this each day. Therefore during the days of the S'firah, which is the preparation for receiving the Torah — which comprises all the tikkunim — therefore then we engage in all the tikkunim mentioned above, as discussed. And the essential thing is the aspect of tikkun hamishpat, as mentioned. 56

Based on the Torah "Teekoo" 1 in Likutay Tinyana, Siman 1. Continuing from Part 2 (§§30–36).

And this is why Parashas N'sachim is juxtaposed to Parashas M'raglim [the Spies]. For the M'raglim blemished and denied all of the above. For they blemished Eretz Yisroel, where is the essential ascent and inclusion — that each one should be included from his place specifically into the aspect of above the Makom, through which is the essential forgiveness of sins, because through this everyone is judged favorably, as above.

And this is the aspect of: "And He will atone for His land and His people" (Deuteronomy 32:43) — "His land" specifically. For through His land — the aspect of Eretz Yisroel, holy ground — through this His people are atoned for. For through this they arouse the mercy of Hashem Yisborach, that He should look to judge each one mercifully according to his place — that He should remember that we are earth and dust, that we descended to such a coarse place, as above. All this we merit through the true Tzadik who grasps the Keesay HaKavod etc. — who is the aspect of Moshe, as above, who was already saved from the jealousy of the angels etc., as above.

And the M'raglim blemished Eretz Yisroel and did not believe in the great power of the holiness of Eretz Yisroel — that one could merit all of this there. For they did not believe in the great power of Moshe. Therefore they said that the land flows with milk and honey, "but the people who dwell there are powerful… Amalek dwells… for he is stronger than us" (Numbers 13:28–31) etc. That is, that it is impossible to conquer and to come to the holiness of Eretz Yisroel, which is the totality of holiness — "for he is stronger than us" — for the battle is very, very fierce. And this was because the aspect of the jealousy of the angels provoked against them — they who are the accusers of man. They are the N'filim that they saw, as it is written there: "And there we saw the N'filim, the sons of Anak" (Numbers 13:33) — who are Shamchazai and Azael, who fell from heaven because they accused man. And they still now are the aspect of evil inclinations that seduce man, which are drawn from the root of jealousy, as is understood in the holy books. And with this the M'raglim greatly frightened Israel, as is understood from the verse, as it is written: "And we were in our own eyes like grasshoppers" etc. For they said that it is impossible to win the war because of the greatness of their provocation, as above.

But all this was because of their coarseness — that they fell to the craving for leadership, rulership, and false appointment. And they brazened their faces against their creditor, who is the great Lender — who is Moshe Rabbeinu — and they did not believe in the greatness of his power. Therefore they fell so greatly. And as it is written in the Holy Zohar — that their downfall was because of the craving for leadership and rulership, as it is written: "In the wilderness we merited to be heads" etc. — see there (Parashas Sh'lach, 158a). But Yehoshua and Kalaiv strengthened themselves and withstood the trial and said: "We shall surely go up and inherit it" (Numbers 13:30) — even if he tells us "make ladders and ascend to the heavens" etc. For Yehoshua was blessed by Moshe Rabbeinu, alav hashalom, who said to him: "May God save you from the counsel of the M'raglim" etc. — until he merited through this that the entire Torah was transmitted to him, so that he would have the power to transmit it to all of Israel, as above. And Kalaiv overcame by going and prostrating himself upon the graves of the Avos — which is the aspect of the graves of the true Tzadikim that one goes to on Erev Rosh HaShanah, as above. And therefore Parashas N'sachim is juxtaposed to Parashas M'raglim — for the n'sachim [libations] allude greatly to the great power of the holiness of the Tzadikay emes, who engage in the building of the Mishkan and the Bais HaMikdash, which is the aspect of the holiness of Eretz Yisroel. Through this they ascend to the aspect of M'komo shel Olam, through which they atone for sins and elevate each one from his physical place to above the Makom, as above. And this is the aspect of all the korbanos [offerings] that were in the Bais HaMikdash, which were upon an altar of earth specifically, as it is written: "An altar of earth you shall make for Me, or an altar of stones" (Exodus 20:21) — which is also the ultimate degree of the materiality of place. For through this specifically is the essential forgiveness and atonement that the mizbai'ach [altar] effects — because through this one ascends from the physical place of the dust and earth upward to the aspect of above the Makom etc., as above. But the mercies of Hashem Yisborach and His kindnesses are very, very great and immense beyond measure, and He commanded in His mercy to pour n'sachim into the shisin — which are bored and descend down to the t'hom [abyss]. For there are souls that fell through their great and many sins all the way down to the very lowest depths — for it was not enough that they fell from the heavens to the earth; they also fell fall after fall until they descended within the earth, all the way to the t'hom itself. And this is the aspect of: "You placed me in the lowest pit, in darknesses, in the depths" (Psalms 88:7) — which is the aspect of "deep calls unto deep" (Psalms 42:8) etc. — which is said about the severity of exile, as Rashi explained, whose essence is the exile of the soul. And even from there it is necessary to elevate the souls, in the aspect of: "And from the depths of the earth You will return and bring me up" (Psalms 71:20). And this is the aspect of the n'sachim that descend into the shisin that are bored and go down to the t'hom. For at the time of the korbanos, one pours n'sachim that descend all the way to the t'hom — in order to elevate the souls even from the lowest depths. And therefore at that very time the L'vi'im sing the shir [song] upon the duchan [platform] — for then is the essential song and praise to Hashem Yisborach: when one ascends from the very ultimate degree of the materiality of place, from the very center point that is in the belly of the earth, which is the belly of Sh'ol — about which it is said: "From the belly of Sh'ol I cried out; You heard my voice — and my cry ascended before You to Your holy Sanctuary" (Jonah 2:3, 8) — which is the Bais HaMikdash, through which one ascends above the Makom, as above. For this is His essential praise and greatness, Yisborach — when they ascend from the very, very ultimate distance, from the very ultimate materiality of materiality, upward, upward, above all the spiritual angels — up to above the Makom, for which man was created, as above. And therefore David, who toiled and labored all his days until he found a place for Hashem — which is the place of the Bais HaMikdash, the place of the Even Sh'siyah [Foundation Stone] — and prepared all the necessities for the Bais HaMikdash: therefore he labored to dig the shisin down to the t'hom. For this was all of David's occupation — to elevate the fallen souls from the lowest depths, as he cried out about this in many mizmorim [psalms], as it is written: "I have sunk in muddy depths and there is no foothold… Rescue me from the mire and let me not drown" (Psalms 69:3, 15) etc. And it is written: "And He brought us up from the pit of roaring, from the muddy mire" (Psalms 40:3) etc. — "and from the depths of the earth You will return and bring me up" (Psalms 71:20) etc. — "They ascend to the heavens, they descend to the depths… and they cried out" (Psalms 107:26–28) etc. And similarly many more. For David is Mashiach, who will engage in this the most — for through this the Geulah will come, as above. And therefore he dug the shisin that descend to the t'hom, in order to elevate the souls even from there. And this is what our Sages, zichronam livrachah, said (Sukkah, Chapter HeChalil): When David dug the shisin, the t'hom surged and wanted to flood the world. He said: "Is there anyone who knows [what to do]?" etc. — until Achisofel was there etc. — "and the curse of a sage, even if conditional, comes to pass" — and therefore he was choked in his throat. For great and wondrous craftsmanship is needed for this — to elevate from the lowest depths upward, upward, to the aspect of above the Makom. For Hashem Yisborach desires the continuity of the world, whose essence is b'chirah [free will] — for which everything was created. And therefore the materiality of place must necessarily persist, so that there should be free will. Therefore when David dug the shisin to the t'hom and wanted to elevate from the t'hom all the way up to above the Makom, the t'hom immediately surged and wanted to flood the world. For it said: if so, the world will be nullified entirely. Therefore they were compelled to write the Shem [Divine Name] and cast it there — for the Shem is the vitality, which limits the vitality from the Life of all life, from the aspect of above the Makom, down to the very ultimate degree of the materiality of place, as is understood in the Torah "Hastarah" (Siman 56, see there). And through this very Shem, they call upon Hashem Yisborach and cleave to Him in the aspect of ratzo vashov [running and returning] — all the days that one must live upon the face of the earth. For Hashem Yisborach desires that man should persist and not be nullified entirely, as is known. And therefore Achisofel, who was there and did not reveal this immediately — until David cursed — his punishment was that he was choked. "For the ways of Hashem are straight" (Hosea 14:10). For Achisofel was a rebel against the kingdom of the House of David and blemished all of the above — for he did not believe that it is possible to elevate from the t'hom and from the very ultimate degree of materiality to the aspect of above the Makom. Until through this he caused many souls to fall — until he sought to bring down David himself, chas v'shalom, and he taunted David regarding the sin of Bas Sheva, as if there were no hope left, chas v'shalom. For in truth David did not sin, as our Sages, zichronam livrachah, said. But even according to his mistaken view that he sinned — certainly nothing stands in the way of t'shuvah, as is brought in all the holy books. And he wanted to bring down David and all who depended on him — as if there were no hope for the sinning soul — as is brought in the Midrash on the verse: "Why do you boast of evil, O mighty one?" (Psalms 52:3) — which brings the parable of one standing near the pit: it is no greatness to push him in, chas v'shalom; rather the true greatness is to bring the person up from the pit etc. And therefore David said: "Why do you boast of evil, O mighty one?" — for this is not greatness, and there is nothing to boast about in wanting to cause people to fall, chas v'shalom. And also you will not succeed in this, chas v'shalom, to bring us down, chalilah — "for the kindness of God is all day long" (Psalms 52:3). For the kindnesses of Hashem are not finished and His mercies are not exhausted. And all this was because Achisofel himself was among the N'filim — he himself had fallen through the multitude of his sins. And he did not want to return, and found an excuse for himself that hope was already lost. Therefore he wanted to bring down others as well, chas v'shalom — as this evil is common in the world now, in our many sins, that many are found who fell themselves, as they fell, and who bring others down as well, chas v'shalom (and see our words elsewhere about this). And therefore his punishment was that he was choked in his throat — as is explained above regarding the teaching of our Sages, zichronam livrachah: "Behold, one who chokes his fellow" etc. — see there. For through the throat the vitality is drawn from above to below, and through there the prayer, song, and praise ascends from below to above, as above. And therefore the throat is in the aspect of the shisin — as our Master, our Teacher, and our Rebbe, zichrono livrachah, wrote regarding the teaching of our Sages, zichronam livrachah: "Whoever fills the throat of Torah scholars with wine — it is as though he pours a libation of wine upon the mizbai'ach, which descends into the shisin that are bored and descend to the t'hom" (Siman 49, Likutay Aleph). And this itself is the aspect of the Bais HaMikdash, which is called "the neck of the world," as it is written: "Up to the neck it shall reach" (Isaiah 30:28) — as Rashi explained there — and as it is written: "Your neck is like the ivory tower" (Song of Songs 7:5). For the essential drawing of all the powers of abundance and vitality from above to below is through the Bais HaMikdash, and likewise the ascent of all the prayers that are drawn from these powers upward, upward, above the Makom — all from the Bais HaMikdash, as above. Therefore it is called "the neck," as above. And Achisofel, who blemished in this — therefore he was choked in his throat, as above. And therefore Parashas N'sachim is juxtaposed after Parashas HaM'raglim — to show that Hashem Yisborach will complete that which is His in His kindness. For even though the M'raglim blemished Eretz Yisroel so greatly — through which they caused weeping for generations, the First Temple and the Second Temple — nevertheless: "You are exalted forever, O Hashem" (Psalms 92:9). For in the end of all ends, everything will be elevated, even from the lowest depths — which is what Parashas N'sachim alludes to: that they descend into the shisin that are bored to the t'hom, in order to elevate the souls from there, as above. And this is: "How beautiful are your feet in sandals, daughter of the noble one" (Song of Songs 7:2) etc. — which is said about those who go up for the Regel [pilgrimage festival]. And likewise about all who walk for the sake of a mitzvah, especially when going to greet the face of their true Rebbe, who is able to elevate them from the lowest depths to above the Makom, as above. And this is what is juxtaposed to it: "The curves of your thighs are like jewels" (Song of Songs 7:2). And our Sages, zichronam livrachah, expounded: these are the shisin that are bored and descend to the t'hom. That is, as above — for specifically through walking for the sake of a mitzvah, one elevates with every step the materiality of the place to above the Makom — until one elevates from the lowest depths upward — which is the aspect of the shisin, as above. And this is: "the work of a Craftsman — the handiwork of the Creator" — for there is in this great and wondrous craftsmanship: to elevate from the t'hom and yet the world should persist and not be destroyed — as the t'hom wanted to flood in the days of David — for Hashem Yisborach desires the continuity of the world, as above. And this is what is brought in Midrash Rabbah, Vayishlach, Parashah 78: "All those years that Yaakov Avinu was in Bais Eil, he did not refrain from pouring libations." Rabbi Chanan said: "Whoever knows how many libations our father Yaakov poured in Bais Eil knows how to calculate the waters of Teverya." And the Matnos Kehunah explained: "Just as it is impossible to measure the waters of Teverya, so it is impossible to know the number of his libations" — end quote. For Yaakov, the choicest of the Avos, was engaged in this more than all — to elevate the souls from the deepest depths of the lowest abyss. Therefore he multiplied exceedingly in libations without measure, as above — for the essential elevation from the very deepest depths is through the n'sachim that descend to the t'hom etc., as above. And therefore the final, essential Geulah — after which there will be no exile — will be through Yaakov, through whom the Third Bais HaMikdash will be built, which will never be destroyed, as our Sages, zichronam livrachah, said. For the essential completeness of the Geulah — that there should be no exile after it — is when the Tzadikay emes will elevate the souls to return them in t'shuvah, in such a way that they can never be brought down again. And this is the essential gathering of the dispersed of Israel from the ends of the heavens etc. etc. Therefore Yaakov engaged specifically in n'sachim more than all — for through n'sachim one elevates the most, from the very, very ultimate degree of descent down to the t'hom without end. And one completes the Geulah — until there will be the building of the Bais HaMikdash that will be built in his merit, which will never be destroyed. Where they will offer all the korbanos and k'tores and n'sachim, as above — through which everything will be rectified in completeness, and the Bais HaMikdash will stand forever, speedily in our days, Amain. And this is the aspect of: "Behold, how good and how pleasant it is for brothers to dwell together; like the good oil upon the head" (Psalms 133:1–2) — which is the anointing oil. For according to all that has been explained above, the great virtue of shalom among Israel is self-understood — and as our Sages, zichronam livrachah, extolled at length the virtue of shalom, which surpasses everything. For it has already been explained that the essential persistence and eternal rectification of man is through grasping himself in the Keesay HaKavod, which is the roots of the souls of Israel etc. etc., as above. And therefore one certainly needs that there should be great shalom with all of Israel, and that there should be shalom between each person and his fellow — so that all the roots of their souls should be connected together in love and shalom, and there should be no separation among them through any hatred or machaloikes, chas v'shalom — so that one can grasp the roots of their souls that are included together through the love and the shalom. And Korach blemished all of this through the craving for self-exaltation and leadership — which is the aspect of false leadership. For he craved the position of Elitzafan, for which he was not fit. And through this he disputed Moshe his master, upon whom all his rectification, vitality, and persistence depended. And therefore his punishment was measure for measure: that he was swallowed into the earth alive and descended alive to Sh'ol, to the lowest level of Sh'ol. For Korach was among the bearers of the Aron [Ark], and through the power of Moshe Rabbeinu he would have merited to grasp the Keesay HaKavod and to ascend through this from the Makom to the aspect of above the Makom, as above. Even though from the side of his deeds he was not fit for this — but the great power of Moshe was immense, such that he could have brought all of Israel to merit this. And Korach too would have merited this — especially since he was among the bearers of the Aron HaAidus [Ark of Testimony], through which specifically one ascends above the Makom. For the place of the Aron does not take up measured space — for it is above the Makom. And therefore the Aron stood in the Bais HaMikdash upon the Even Sh'siyah, which is the point of the world, through which the Makom ascends to above the Makom, as above (and see elsewhere about this — in Hilchos Tzitzis, Halachah 3). But all of this Korach would have merited had he recognized his place — how he was not fit for this from the side of his deeds, but only through the power of Moshe his master. And he should have connected himself with all of Israel in love and great shalom, until they would strengthen each other so that they could be included in Moshe Rabbeinu and within the totality of the souls of Israel. And he would have merited, through the power of Moshe, to be included in the aspect of above the Makom, as above — until he would have merited that Moshe Rabbeinu would have elevated through him many souls, since He granted him the merit of being among the bearers of the Aron, through which one elevates above the Makom, as above. But Korach, because of his arrogance and the craving for leadership and prominence, did not desire the blessing, and it was distanced from him. For he was jealous of Moshe and Aharon and said that he himself could attain all these levels — until he incited and lured many heads of the Children of Israel, princes of the assembly, to dispute Moshe. For he wanted to grasp them — they being the heads of the generation — to dispute Moshe, because he knew that the power of Moshe himself is through connecting himself with the heads of the generation etc., as is explained in the aforementioned Torah. For the essential grasping of the Keesay HaKavod is through the true heads of the generation who are comprised of many souls etc., as is explained there well — see there. And therefore Korach wanted to separate the heads of the generation from Moshe and to dispute him. And in truth it was a time of great distress. And this is: "And Korach took" (Numbers 16:1) — "and Korach separated himself" — that he took himself to one side, to be divided from within the congregation. Through which he separated and divided between the Makom and above the Makom. For only Moshe had the power to connect himself with the roots of the souls of Israel, through the true heads of the generation who were included in him. For Moshe merited all the aforementioned rectifications, and above all — that he was more humble than any person and was truly ayin [nothing], through which he ascended above the Makom. And he grants merit to all of Israel who are included in him, that they should ascend above the Makom. And as was explained above regarding the Mishnah: "Moshe received the Torah from Sinai" specifically. But Korach and his congregation — who are the aspect of those who dispute and oppose the truth in every generation — are the opposite of all this. For they did not merit any of the aforementioned rectifications, for they blemished the Bris, as our Sages, zichronam livrachah, said: they sinned against their own souls. And especially Korach, whose wife misled him, as our Sages, zichronam livrachah, said. And it was not enough for them — they also were greatly arrogant against Moshe and said: "For the entire congregation, all of them are holy, and Hashem is among them — why do you exalt yourselves?" (Numbers 16:3) etc. — as if Moshe and Aharon desired, chas v'shalom, honor and self-exaltation for their own gratification, chalilah. For they turn everything from opposite to opposite. And therefore their downfall was through k'tores — for they wanted to offer alien k'tores. For the fragrance of the k'tores is the essential rectification and elevation of all the korbanos in the Mishkan and Bais HaMikdash, all of which were for "a pleasing fragrance". But the supreme one of all was the fragrance of the k'tores — for "there is no offering as beloved before the Holy One, Blessed is He, as the k'tores". For all the korbanos are the aspect of prayer, which elevates all the powers of the vegetation of the field to their root, in the aspect of: "And Yitzchak went out to converse in the field" (Genesis 24:63). And the essential thing is the fragrance — which is the vitality of the soul etc. etc. — which is the aspect of the emergence of Mashiach, as it is written there (in §12). And on that account it is called matar [rain] etc. — see there. And therefore the most beloved of all is the k'tores, which was solely for fragrance — for the essential rectification of the korbanos and prayers is the aspect of fragrance, the aspect of the fragrance of the eleven ingredients of the k'tores — among which was chelb'nah [galbanum] — which elevate the sparks and the fallen souls from the deepest depths of the k'lipos, from the very side of death. And they elevate them upward and upward — for "the ascent of the k'tores is unto Ain Sof" — as is explained in the Holy Zohar. That is, the essential ascent from the very ultimate degree of the materiality of place, to ascend above the Makom, is through the fragrance of the k'tores. And Korach in his arrogance erred and said that he too could ascend through the k'tores. But in truth his entire downfall was through this — for to elevate the fragrance of prayer and the korbanos upward and upward, this is merited by none other than the Tzadikay emes who are the aspect of Moshe-Mashiach, as above. And therefore his punishment was measure for measure: that the earth opened its mouth and swallowed them alive into the belly of the physical earth. "For the ways of Hashem are straight" (Hosea 14:10). For it was explained above — the secret of burial in the earth: that specifically through a person being buried in the physical earth, through this specifically he merits in the T'chiyas HaMaisim [resurrection of the dead] to ascend above the Makom. For it is impossible to ascend above the Makom except by descending specifically to the very ultimate degree of the materiality of place. But essentially one does not merit this except through the greatest Tzadikim, the choicest of the people of ascent — which is the aspect of the great virtue of walking upon the graves of the true Tzadikim, as above. But the rest of the world, even the worthy and the righteous who are not at the ultimate degree of completeness — they do not merit this except through the power of the great Tzadik who is in the aspect of Moshe, who is able to bring merit and elevate even the worst of the worst. For he fulfills in completeness: "Do not judge your fellow until you reach his place" etc., as above. And therefore Korach, who blemished this greatly and disputed Moshe Rabbeinu — and through this he separated and divided very greatly the Makom from the aspect of above the Makom — therefore his punishment was that he immediately descended into the belly of the earth, into the very ultimate degree of the materiality of the earth, while still alive. To inform and show that he was severed from his root while alive — for the essential rectification of every person is according to the Torah and good deeds that he acquires in his lifetime, through which he merits afterward at the time of his death that his soul ascends upward and his body descends to the earth. But there remains in it an impression of the vitality of his soul — which is the secret of the havlay d'garmay explained in the Holy Zohar — which is the secret of the name that is asked of him after his death: "What is your name?" — which is the aspect of his soul that remains with him in the grave. And his entire rectification is through connecting, from within his burial in the earth, to the root of his nefesh, ru'ach, and n'shamah — until he merits, through his burial in the earth specifically, to ascend and be included in the aspect of above the Makom, as above. But all of this certainly one cannot merit except through the great Tzadik who merited in his lifetime to break all the cravings of this world etc. etc. — until he merited to be included in the aspect of above the Makom, who is the aspect of the Master of the Field, through whom all the rectification comes, as above. But Korach, who was the opposite of all this and disputed Moshe — therefore the wheel turned against him in the exact opposite of all the above. For he was severed from his root while still alive and descended alive to Sh'ol, into the materiality of the earth. And there he fell with all his vitality — which is the aspect of the secret of karais, the aspect of "and those cursed by him shall be cut off", as above. For there is no one to elevate him from the materiality of the earth upward — since he disputed Moshe, through whom specifically all the elevation comes, as above. And therefore in the end of all ends, his rectification will be through Shmuel the Prophet and the twenty-four divisions of L'vi'im that issued from him — about which Channah prophesied: "Hashem puts to death and brings to life; He brings down to Sh'ol and raises up" (I Samuel 2:6). For the L'vi'im are engaged in shir upon the duchan specifically at the time of the n'sachim, which are bored and descend to the t'hom — through which specifically they elevate those who have fallen very, very far, from the lowest depths to above the Makom, as above. And now come and see and understand what Korach and his congregation lost and forfeited through his arrogance and through the trial of leadership and prominence. For he erred because of this — because he saw that Shmuel the Prophet and all the above would issue from him. Therefore he became arrogant in his error and foolishness to dispute Moshe. But his eye misled him — for had he not disputed Moshe, he would have merited this immediately with far, far, far, far greater measure, thousands and myriads of myriads of times more — and he would not have needed to endure the harsh and bitter suffering of Gehinnom for so many days and years. And now he endured what he endured for two thousand years, and in the end of all ends his elevation and rectification will be through Moshe. For all the rectification of the L'vi'im in shir upon the duchan alongside the n'sachim etc. — all of it is through the power of Moshe, who rectified everything for us. And in the end of all ends, after all the extreme bitterness that he endured and the shame and humiliation without measure, he will be compelled to be greatly ashamed before Moshe in order to receive the rectification through him. And this is: "Behold, how good and how pleasant it is for brothers to dwell together" (Psalms 133:1) — that is, love and shalom, that brothers and friends should be connected together — they being the souls of the totality of Israel, for through this is all the persistence of man's dominion over the angels, as above. And this is: "Like the good oil upon the head" etc. — which is the anointing oil, through which the entire Mishkan and its vessels were sanctified for all generations, through which is the essential grasping of the Keesay HaKavod to ascend above the Makom, as above. And this is: "Like the dew of Chermon that descends upon the mountains of Tzion" (Psalms 133:3) — the aspect of dew and rain that grow all the vegetation of the field, whose powers are elevated through prayer upward, upward — through which all the aforementioned rectifications are made. And this is: "that descends upon the mountains of Tzion" specifically — which is the point of the Even Sh'siyah, through which one ascends from the Makom to above the Makom. And this is: "For there Hashem commanded the blessing — life" (Psalms 133:3) etc. — for there is the source of blessing, the aspect of "for those blessed by him shall inherit the land", as above. For this is the essential blessing and life — when one ascends and is included above the Makom, for there is the source of blessing and life. And study well the entire Torah "Teekoo" from beginning to end and from end to beginning, and you will understand in our words how everything is connected beautifully according to the aforementioned Torah. However: "It is not the exposition that is the essential thing, but the deed" (Avos 1:17). Would that we might merit all of the above — to leave all the cravings and bad character traits mentioned there, and to merit all the aforementioned rectifications — and all through the power of the Tzadikay emes — until we merit to ascend to the source of our souls, which is above the Makom etc., as above. And therefore Channah concluded her prayer — which she prayed when Shmuel was born, who is the rectification of Korach — "And a throne of glory He will cause them to inherit. For to Hashem are the pillars of the earth, and He has set the world upon them" (I Samuel 2:8). For this is the essential rectification: to grasp oneself in the Keesay HaKavod, through which one ascends above the Makom — as is explained there at the end of the aforementioned Torah; see there. Related to the matter of n'sachim in §37 etc. And this is what is written in Midrash Rabbah, Vayikra, Parashah 1, and this is its language: "His remembrance is like the wine of Levanon" (Hosea 14:8). The Holy One, Blessed is He, said: "Beloved before Me are the names of converts, like wine of libation that is offered before Me upon the mizbai'ach" — end quote. That is, as we wrote above — for through n'sachim one elevates souls that descended to the t'hom. And this is the aspect of gairim [converts], who are sparks of the souls of Israel that descended so far until they were born among the nations. Therefore converts are as beloved as n'sachim specifically, as above. §37: Parashas N'sachim juxtaposed to Parashas M'raglim. M'raglim pagmu b'Eretz Yisroel → denied aliyah from Makom to l'maalah min haMakom → denied s'lichas avonos. "V'chiper admaso amo" (D'varim 32:43) = through admaso (Eretz Yisroel) → atonement. M'raglim didn't believe in ko'ach of Moshe → "chazak hu mimenu" → N'filim (Shamchazai/Azael = kin'as mal'achim → yetzarim ra'im). Fell through taavos harishus/hanhagah/hismannus shel sheker → brazened faces against Moshe (ba'al chov = Malveh HaGadol). Zohar Sh'lach 158a: "b'midbar zachinu l'mehevay raishin." Yehoshua: blessed by Moshe ("Kah yoshiacha"). Kalaiv: hishtateach on kivray Avos = kivray Tzadikim on Erev Rosh HaShanah. N'sachim = ko'ach Tzadikay emes → binyan Mishkan/Bais HaMikdash → aliyah to M'komo shel Olam → mechaprin avonos → elevate from gashmiyus. Korbanos on mizbai'ach adamah (Shmos 20:21) = tachlis gashmiyus → m'chilah. N'sachim into shisin → t'hom = souls fallen to t'hom tachtiyos. "Shatani b'vor tachtiyos" (T'hilim 88:7); "t'hom el t'hom korai" (T'hilim 42:8, Rashi = galus hanefesh). "Umit'homos ha'aretz tashuv ta'alaini" (T'hilim 71:20). L'vi'im sing shir on duchan at time of n'sachim → elevate from beten sh'ol → "mibeten sh'ol shivati shamata koli" (Yonah 2:3,8) → Bais HaMikdash → l'maalah min haMakom. §38: David toiled to find Makom l'Hashem (Even Sh'siyah). Dug shisin to t'hom → elevate n'fashos from t'hom tachtiyos (Psalms: "tavati biy'vain m'tzulah," "vaya'alainu mibor sha'on," "umit'homos ha'aretz tashuv ta'alaini," "ya'alu shamayim yairdu t'homos"). David = Mashiach → Geulah. Chazal (Sukkah): David dug shisin → t'hom surged → Achisofel → "killalas chacham afilu al t'nai ba'ah" → choked. Ummanus gadol v'nifla: elevate from t'hom yet preserve olam (b'chirah needs gashmiyus haMakom). Wrote Shem → cast in → limits chiyus from l'maalah to tachlis gashmiyus (Torah "Hastarah," Siman 56). Ratzo vashov. Achisofel = moraid b'malchus Bais David → didn't believe in elevating from t'hom → wanted to fell David (taunted re: Bas Sheva as if efes tikvah). David didn't sin (Chazal); even if did → nothing stands before t'shuvah. Midrash: "Mah tis'halel b'ra'ah hagibor" (T'hilim 52:3) = parable of man at pit: not greatness to push in → greatness = elevate from pit. Achisofel himself among N'filim → didn't want to return → excuse (efes tikvah) → wanted to fell others (common today, b'avonosainu). Choked in garon: garon = shisin (chiyus down, t'filah/shir up). Rabbeinu zl: "kol ham'malei g'ronam shel talmidai chachamim yayin k'ilu m'naseich yayin al gabay hamizbai'ach" (Siman 49, Likutay Aleph). Bais HaMikdash = tzavar shel olam ("ad tzavar yechetze," Y'shayah 30:28, Rashi; "tzavarech k'migdal hashen," Shir HaShirim 7:5) = all shefa down + all t'filos up through Bais HaMikdash. Parashas N'sachim after M'raglim → Hashem yigmor es shelo b'chasdo. Despite M'raglim → b'chiyah l'doros (Bayis Rishon/Shaini) → "Atah marom l'olam Hashem" → sof kol sof everything elevated even from t'hom tachtiyos. §39: "Mah yafu f'amayich ban'alim bas nadiv" (Shir HaShirim 7:2) = olai regel / walking l'dvar mitzvah / especially l'hakbil p'nay rabam ha'amiti → elevate from t'hom to l'maalah min haMakom. "Chamukay y'raichayich k'mo chala'im" = Chazal: shisin m'chulalim v'yordim ad hat'hom → walking l'dvar mitzvah → each step elevates → from t'hom upward = shisin. "Ma'asay y'day Oman" = great ummanus: elevate from t'hom yet world persists. Midrash Rabbah Vayishlach 78: Yaakov in Bais Eil → never ceased n'sachim. Rabbi Chanan: "whoever knows how many n'sachim Yaakov poured knows how to calculate may Teverya." Yaakov b'chir she'ba'Avos → elevate n'fashos from deepest t'hom → multiplied n'sachim beyond measure. Final Geulah (no galus after) through Yaakov → Bais Sh'lishi never destroyed (Chazal). Shlaimus haGeulah = when Tzadikay emes elevate n'fashos b't'shuvah permanently → kibbutz nidchay Yisroel. Yaakov → n'sachim → complete Geulah → Bais HaMikdash forever, bimhairah b'yamainu, Amain. §40: "Hinay mah tov umah na'im sheves achim gam yachad kashe'men hatov al harosh" = shemen hamishchah. From all above → g'dulas hashalom (Chazal extolled greatly). Ikkar kiyum/tikkun nitzchi = through grasping Keesay HaKavod = shoreshay nishmos Yisroel → need great shalom among all Yisroel → love/shalom connecting all shoreshay nishmosam → no pairud from sin'ah/machaloikes chas v'shalom. §41: Korach pagam in all this through taavos hisnasus/rishus = manhigus shel sheker (craved n'si'us of Elitzafan). Chalak on Moshe rabo (all tikkun/chiyus/kiyum through him). Was among nosai haAron → in Moshe's ko'ach would have merited Keesay HaKavod → l'maalah min haMakom → even M'kom haAron aino min hamidah (above Makom) → Even Sh'siyah = point of olam. But needed to recognize m'komo → not fit from ma'asav → only through Moshe → connect with all Yisroel in ahavah/shalom. Instead: jealous of Moshe/Aharon → incited n'si'ay aidah against Moshe → wanted to seize rashay hador (knowing Moshe's ko'ach through them, see Torah). "Vayikach Korach" = v'ispaleig = took himself apart → separated Makom from l'maalah min haMakom. Only Moshe could connect (anav mikol ha'adam = ayin mamash → l'maalah min haMakom → m'zakeh kol Yisroel). "Moshe kibel Torah miSinai" davka. Korach/adaso = cholkim/misnagedim on emes in every dor → didn't merit tikkunim → pagmu b'Bris (Chazal), Korach's wife misled him. Said "ki chol ha'aidah kulam k'doshim...madua sisnasu?" → as if Moshe/Aharon desired kavod chalilah → mah'fichin maiheipech el heipech. Mapaltam through k'tores (wanted to offer alien k'tores). Rai'ach hak'tores = ikkar tikkun/aliyah of all korbanos (rai'ach nicho'ach). K'tores most beloved (Zohar). Korbanos = t'filah (si'ach hasadeh → "vayaitzai Yitzchak lasuach basadeh"). Ikkar = rai'ach = chiyus han'shamah = hisnatzetzus Mashiach (§12) = matar. 11 sam'manay hak'tores including chelb'nah → elevate nitzotzos/n'fashos from deepest k'lipos/sitra d'mosa → l'aila ul'aila. Siluka dik'tores ad Ain Sof (Zohar). Korach erred: thought he too could ascend via k'tores → his entire downfall. Only Tzadikay emes (Moshe-Mashiach) merit this. §42: Punishment midah b'midah: earth swallowed alive → beten ha'aretz hagashmi. "Y'sharim darchay Hashem." Sod hak'vurah: through burial in gashmiyus ha'aretz → merits T'chiyas HaMaisim → l'maalah min haMakom. Can't ascend except by descending to tachlis gashmiyus. Essentially merited only by g'dolay haTzadikim b'nay ha'aliyah → aspect of walking to kivray Tzadikim. Rest of world → only through ko'ach of Tzadik hagadol (b'chinas Moshe) who fulfills "al tadin es chavercha ad shetagia limkomo." Korach disputed Moshe → hichelik/hifrid Makom from l'maalah min haMakom → descended alive to tachlis gashmiyus → nifask mishorshov b'chayav (severed from root alive). Ikkar tikkun = Torah/ma'asim tovim in lifetime → death: n'shamah ascends / guf descends / roshem of chiyus (havlay d'garmay, Zohar) = sod hashaim asked after death → nefesh remaining in kever → connects from k'vurah to shoresh nefesh/ru'ach/n'shamah → ascends l'maalah. Only through great Tzadik (ba'al hasadeh). Korach = heipech → galgal returned in heipech → karais ("um'kulalav yikaraisu") → no one to elevate him since disputed Moshe. §43: Sof kol sof → tikkuno through Shmuel HaNavi + 24 mishmaros L'viyah from him. Channah: "Hashem maymis um'chayeh morid sh'ol vaya'al" (Shmuel I 2:6). L'vi'im → shir on duchan at n'sachim → elevate from t'hom tachtiyos. Come see what Korach lost through gaavah/nisayon of manhigus! Saw Shmuel would come from him → hisgaeh → disputed Moshe → aino hitato. Had he not disputed → would have merited immediately thousands-fold more → wouldn't have endured Gehinnom. After 2000 years → finally elevated through Moshe (all L'vi'im's tikkun through ko'ach Moshe). Will need to be greatly ashamed before Moshe to receive tikkun. §44: "Hinay mah tov...sheves achim gam yachad kashe'men hatov al harosh" = shemen hamishchah → m'kadesh Mishkan/kaylav l'doros → achizah b'Keesay HaKavod → l'maalah min haMakom. "K'tal Chermon sheyoraid al harreray Tziyon" = tal/matar growing si'ach hasadeh → t'filah elevates upward → all tikkunim. "Harreray Tziyon" = n'kudas Even Sh'siyah → from Makom to l'maalah min haMakom. "Ki sham tzivah Hashem es hab'rachah chayim" = source of b'rachah/chayim = when ascending/niklal l'maalah min haMakom. Study Torah Teekoo from beginning to end → understand connections. "Lo hamidrash hu ha'ikkar ela hama'aseh" (Avos 1:17). May we merit to leave all taavos/midos ra'os → all tikkunim → through ko'ach Tzadikay emes → ascend to m'kor nishmosainu (l'maalah min haMakom). §45: Channah concluded t'filah (at Shmuel's birth = tikkun Korach): "V'cheesay chavod yanchileim ki l'Hashem m'tzukay aretz vayashes alaihem taivail" (Shmuel I 2:8). Ikkar tikkun = grasp Keesay HaKavod → l'maalah min haMakom. See end of Torah Teekoo. §46: Midrash Rabbah Vayikra 1: "Zichro k'yain L'vanon" (Hoshaia 14:8). HKB"H: "Beloved before Me are names of gairim like yayin nesech offered on mizbai'ach." N'sachim → elevate n'fashos from t'hom = gairim = nitzotzay nafshos Yisroel that descended until born among nations. Therefore gairim beloved like n'sachim. Based on Likutay Moharan II:1 "Teekoo" · Hilchos Uraiv 5 — Part 3 (§§37–46). This concludes Hilchos Uraiv 5.