כח והרשאה ג

And this is what we draw through the waving of the Omer of barley — that we raise all the judgments and laws to Hashem, blessed be He. For one waves the Omer upward and downward — this is the aspect of: "For G-d is the Judge; this one He lowers and this one He raises," etc. — making known that everything is from Hashem, blessed be He, and one must not have any misgivings about Him, blessed be He, at all, as mentioned. And through this itself, the dinim are sweetened, as mentioned. And this is what our Sages, of blessed memory, said: "One moves it back and forth to restrain evil winds; upward and downward to restrain evil dews." For these represent the totality of all the dinim and sufferings that come from evil winds, and the lack of livelihood that comes through evil dews — all of which are sweetened and nullified through the waving of the Omer, through believing that Hashem is righteous — which is tikkun hamishpat, as mentioned. 60

הלכות העושה שליח לגבות חובו, הלכה ב And this is the aspect of milah and pri'ah [the two stages of circumcision] — and "one who circumcised but did not perform pri'ah, it is as though he did not circumcise," as our Sages, zichronam livrachah, said. For the skin of the orlah and the skin of the pri'ah that cover the holy Bris are the aspect of two k'lipos [shells] that cover the Tzadik, which every person must toil to cut, break, and nullify.

And this is the aspect of Omer, which is the aspect of: "and the hair of His head is like clean wool (amar)." And our Sages, of blessed memory, expounded: "His creatures have nothing against Him" — meaning, His judgments are upright and no creature has any claim against Him, blessed be He. And this is the aspect of "barley" (s'orim) — which is animal food. That is, one must make oneself like an animal that has no intellect at all, as Dovid said regarding this matter: "And I am a brute and I do not know; I was like a behemah before You." For in that psalm he speaks about this very question of "a tzaddik who has it good, a tzaddik who has it bad," etc. — as it is written there: "For I was envious of the scorners," etc., as is found in the holy books. And the answer to all of this is: "And I am a brute and I do not know; I was like a behemah before You" — that one must make oneself like an animal and not have any misgivings about Him, blessed be He, at all. And this is the aspect of the Omer of barley, which is animal food, as mentioned. 61

For the skin of the orlah is the aspect of complete evil, as is known — this is the aspect of the complete k'lipah that entices the person away from the ways of Hashem Yisborach and seeks to prevent him from the path of life entirely and to stop him completely from His mitzvos, Yisborach, chas v'shalom. And this one must certainly subdue and break.

And therefore we count the days of the Omer, for tikkun hamishpat must be drawn each day, for a person is judged each day, as our Sages, of blessed memory, said: "And You visit him each morning," etc. As we see tangibly the changes that pass over a person each day — especially regarding livelihood, for no day is like the next. As I heard from his holy mouth, of blessed memory: each day has its own shefa. And everything is according to the righteousness of His judgments, blessed be He, in the aspect of: "to execute the judgment of His servant and the judgment of His people Yisrael — the matter of each day in its day." Therefore during these days when we are preparing ourselves to receive the Torah, we count each day toward the Omer: as soon as the day begins we count it toward the Omer — which is the aspect of tikkun hamishpat, as mentioned — in order to draw the aspect of tikkun hamishpat upon each day. For this is the essential holiness of Yisrael — the essential entry into the service of Hashem — that one should accept and draw upon oneself the holiness from the aspect of tikkun hamishpat, the aspect of the waving of the Omer of barley, as mentioned, upon each day. So that whatever passes over him on this day, he will not have any misgivings about Him, blessed be He, at all — rather he will draw close to Hashem, blessed be He, specifically through what passes over him, as mentioned. 62

But even when one merits to cut and break this k'lipah and merits the service of Hashem Yisborach — to perform His mitzvos, Yisborach, to depart from evil and to do good — nevertheless, one still must break the thin k'lipah, which is the aspect of nogah, which is the aspect of the skin of the pri'ah. Its hold derives from one who has not merited to purify himself completely and still desires the reward of Olam Haba for his mitzvos — for he is still a m'kabeil, from which comes the hold of sadness and din, from which the hold of the k'lipos derives, as above. But because this Tzadik is not a complete m'kabeil — for he has, after all, merited to earn a full reward in return for his mitzvos — it is only that there is in him a thin hold of the aspect of m'kabeil, the aspect of sadness. And therefore through this there derives a thin k'lipah, which is the aspect of the k'lipah of pri'ah, which one must tear and banish in order to reveal the illumination of Tzadik Y'sod Olam, which is the aspect of mashpia. For it is impossible for the illumination of the Tzadik, the aspect of mashpia, to be revealed except when one purifies himself until there is no hold of m'kabeil in him at all — that is, when he nullifies both the aforementioned k'lipos, nullifying also the hold of the thin, second k'lipah — that is, when he does not desire to receive even the reward of Olam Haba for his mitzvos etc., as above. Through this specifically the illumination of the Tzadik, which is the aspect of mashpia, is revealed, as above.

And this is the aspect of "seven complete (t'mimos) Shabbosos they shall be" — specifically. For one must then draw upon oneself the ways of t'mimus, for the essential tikkun is through t'mimus, as mentioned. For through drawing upon ourselves these tikkunim during these days of the S'firah, through this these tikkunim are drawn upon us for the entire year. And this is the aspect of counting the days, for S'firah (counting) is the aspect of mishpat (justice), which operates according to number and reckoning. For everything is by number and reckoning, since then we engage in tikkun hamishpat, which is the aspect of number and reckoning, as mentioned. And therefore in truth the days of the S'firah are days of din (judgment), as is known, for then we engage in the tikkun of din and mishpat. And the essential tikkun and sweetening is through t'mimus and p'shitus and complete emunah, as mentioned. 63

And therefore it is called pri'ah — a term of payment and discharge [the same root as pri'as ba'al chov, the payment of a debtor]. For through all the mitzvos that are performed, one pays and discharges to Hashem Yisborach the loan-debt that is owed to Him from the beginning of creation, as above at the start of the discussion — see above. But it is impossible to pay and discharge the debt to Hashem Yisborach except through the Tzadik who performs the mitzvah with simchah from the mitzvah itself — through which specifically the entire world ascends and returns to its root etc., as above. It follows that specifically through the aspect of the mitzvah of pri'ah — which is the aspect of the aforementioned Tzadik who subdues the second k'lipah, as above, by not desiring to receive any Olam Haba — through this specifically one pays and discharges to Hashem Yisborach the entire debt of the creation, as above. And therefore it is called pri'ah — the aspect of pri'as ba'al chov [the payment of the debtor] etc., as above.

And therefore the students of Rabbi Akiva died then — because there was no love between them, as our Sages, of blessed memory, said. For Rabbi Akiva had a great yeshivah and drew down the entire Torah. For it is explained there in the Torah mentioned above that all the tikkunim mentioned above are accomplished through the yeshivah of the true tzaddikim — see there. And the essential completion of the tikkun in its fullness is tikkun hamishpat, and for this reason the essential study of the yeshivah is the clarification of all the laws (mishpitai) of the Torah. In particular Rabbi Akiva, who was the son of converts — and converts need tikkun hamishpat even more, as is explained there regarding the verse "And he looked upon the Kaini," etc. — see there. But they [his students] did not love one another — and this is the aspect of the blemish of justice, for justice exists for the sake of love and peace and to abolish strife, as it is written: "Judge judgments of peace in your gates." For the essential tikkun hamishpat is drawn from the aspect of the bond of the Chariot, the aspect of "thrones for justice" — for there is where the holy love resides. 64

And this is the aspect of the cup of wine that is brought for the blessing after the milah — this is the aspect of the wine that gladdens, which one merits through the mitzvah of milah, which is the aspect of simchah, as above. For the simchah of the future is designated by the name of wine that gladdens, the aspect of "the wine that is preserved for the future" — as it is written: "We will rejoice and be glad in You; we will recall Your love more than wine" (Shir HaShirim 1:4) — as above.

And therefore Rabbi Akiva said: "Love your fellow as yourself — this is a great principle of the Torah." For the entire Torah is called mishpat, as it is written: "The judgments of Hashem are truth" — and there the holy love resides. And this is why the Torah specifically warns about loving the convert, as it is written: "And you shall love the convert"; "and you shall love him as yourself." For the convert needs the aspect of tikkun hamishpat even more — which is the aspect of holy love, as mentioned. And therefore the students of Rabbi Akiva, who blemished the love — which is the blemish of justice — they died during the days of the S'firah, for then we engage in tikkun hamishpat, as mentioned. 65

And this is the aspect of the name [shaim] that is given to the infant after the milah, which is the aspect of simchah, as above. For the person was essentially created in order that he should merit, through his good deeds, to include "after the creation" in "before the creation" — to nullify the sadness and the din from the world, to nullify the aspect of: "And He was saddened to His heart" (Genesis 6:6) — which is said when the world does not conduct itself properly, chas v'shalom. Rather, that there should be fulfilled: "Hashem shall rejoice in His works; Israel shall rejoice in its Maker" (Psalms 104:31, 149:2).

And the tikkun was through Rabbi Shimon bar Yochai and his companions, who said: "Our matter depends on love (chavivu'sa)" — to rectify the love mentioned above. For Rabbi Shimon bar Yochai engaged most of all in the Work of the Chariot (Ma'aseh Merkavah), which are all the secrets of the Kabbalah that he revealed. For all of this is the aspect of the bond of the Chariot, where the holy love resides — which is the aspect of tikkun hamishpat, as mentioned. And therefore the hillula of Rabbi Shimon bar Yochai falls during the days of the S'firah, on Lag BaOmer, for the essential tikkun of the S'firah is through the bond of the Chariot, where the tikkun hamishpat resides — and Rabbi Shimon bar Yochai engaged in this, as mentioned. And this is the reason we read the Work of the Chariot (Ma'aseh Merkavah) on Shavuos — that is, the aspect of the bond of the Chariot, which is the essential completion of the tikkun, as mentioned. 66

For it is impossible that "after the creation" should be included in "before the creation" — that is, that the world should return to its root — except through the true simchah from the mitzvah itself, which is His unity. For "there is no sadness before the Place" [i.e. before Hashem]. And therefore as long as the world is the aspect of a m'kabeil and there is in it some hold of the aspect of sadness, it is unable to be included in Hashem Yisborach, kiv'yachol — for "one may not come to the gate of the king in sackcloth" (Esther 4:2), for there is no sadness at all there — only "strength and joy are in His place" (I Chronicles 16:27). And as long as the world has a hold of the aspect of sadness, it is impossible to be included there in its root — for there is only simchah and joy, and there is no sadness before the Place, as above.

And this is the aspect of the prohibition of chamaitz on Pesach. For it has already been explained that on Pesach we had not yet merited the aspect of tikkun hamishpat. And therefore they left in haste. And therefore chamaitz is forbidden. For the essential nature of chamaitz is when one places water in the dough. And water is the aspect of mishpat, the aspect of: "And justice shall roll like water" — as is explained in the Torah mentioned above. And then the aspect of tikkun hamishpat had not yet been rectified, and therefore if they would wait until it leavens, the blemish of justice that had fallen down to the deep would be aroused — the aspect of: "Your judgments are a great deep." And therefore chamaitz is forbidden on Pesach with an exceedingly severe prohibition. For through chamaitz there would be aroused, chas v'shalom, the aspect of: "when my heart was leavened (yis'chamaitz)" — which was said regarding the blemish of justice, for in that psalm [73] he speaks about the confusion of "a tzaddik who has it good, a tzaddik who has it bad, a rasha who has it good, a rasha who has it bad," as it is written there: "My feet had nearly slipped…for I was envious of the scorners; the peace of the wicked I would see," etc. 67

And the totality of the world is the aspect of the Shaim [Name] of Hashem — for all the worlds are the aspect of the revelation of His kingship and Godliness, Yisborach. For Hashem Yisborach is known only from the side of His actions — through which alone we know of Him, Yisborach. And this is the aspect of the Shaim of Hashem, which is the aspect of the revelation of His kingship and Godliness, Yisborach, as all this is known. And when the world and all that fills it is included in Hashem Yisborach through the simchah shel mitzvah, as above, then there is fulfilled: "Hashem is One and His Name is One" — as it will be in the future, as it is written: "On that day Hashem shall be One and His Name One" (Zechariah 14:9). That is, the Shaim is included in Him, Yisborach — "after the creation" is included in "before the creation" — and everything is through the aforementioned simchah, as above.

For the chamaitz — its entire tikkun is specifically when one merits tikkun hamishpat, the aspect of: "Seek justice, relieve the oppressed (ashru chamotz)" — which our Sages, of blessed memory, expounded: "Fortunate is the judge who lets the judgment leaven (m'chamaitz) and the law, in order to clarify it to its truth." And therefore chamaitz is forbidden until after the seventh day of Pesach, when the sea was split. For then the aspect of tikkun hamishpat began to be drawn — for this is the aspect of the splitting of the Sea of Reeds, when the depths were split open and the mishpat was raised from the deep, from the aspect of "Your judgments are a great deep," and the mishpat was rectified in the aspect of "and justice shall roll like water." 68

And this is what our Rebbe, zichrono livrachah, wrote in another place (Sichos HaRa"N): that through sadness, a person does not know his name, and through this a person forgets his name after his death — and it is all through the sadness. For a person must remember his name after his death. For the person was created for this: to include zachor [remember] and shamor [guard] together — the aspaklaria she'ainah m'irah in the aspaklaria ham'irah — which is the aspect of "Hashem is One and His Name One." That is, that the entire world — which is the aspect of Shaim, the aspect of aspaklaria she'ainah m'irah, the aspect of shamor, the aspect of m'kabeil in which the sadness takes hold — should be included, through one's good deeds with simchah from the mitzvah itself, until all the aspects of m'kabeil and sadness are nullified from the world. Until the light of the moon shall be as the light of the sun, that there shall be fulfilled the verse: "the two great luminaries" (Genesis 1:16) — that "after the creation" shall be included in "before the creation."

And therefore in truth at the time of the splitting of the Sea of Reeds, Yisrael were placed under judgment and law, as our Sages, of blessed memory, said — until Hashem, blessed be He, brought forth our judgment to light, in the merit of our forefathers and in the merit of the emunah that they believed in Him. And therefore they merited then the aspect of tikkun hamishpat. For at the time of the Exodus from Egypt, they left before the appointed end (kaitz) — not according to mishpat. And therefore in truth it was difficult for Moshe Rabainu: how is it possible to take them out? And for this reason Hashem, blessed be He, maneuvered with Pharaoh at such length that he should send them out willingly, specifically. For could He not have sent one bolt of lightning to Egypt to uproot them all at once, as our Sages, of blessed memory, asked in the Midrashim? But all of this was because their measure had not yet been filled to uproot them, and the kaitz had not yet arrived. Therefore Hashem, blessed be He, arranged that Pharaoh should send them out willingly — for the possessor of free will has great power, as mentioned. And therefore Hashem, blessed be He, maneuvered until Pharaoh was compelled to send them willingly, for "with the crooked You deal crookedly." And Rashi explained this regarding Pharaoh — see there. For he conducted himself with Yisrael not according to mishpat, therefore Hashem, blessed be He, conducted Himself with him likewise. 69

For the true Tzadik, through his good deeds, merits until all the worlds are not called m'kabeilim [receivers] at all — for everything was created for his sake, and everything is included in him, who is a mashpia, the aspect of "the Tzadik is gracious and gives," as above. And then the aspaklaria ham'irah is clarified and sweetened — for "after the creation" is included in "before the creation." And this is the aspect of remembering the name after death — for the name must be included in the aspect of zachor, which is the aspect of mashpia, sitra did'chura [the masculine side]. And this is through remembering one's name — that the Shaim, the aspect of the totality of the worlds, is included in the aspect of zikaron [remembrance], which is sitra did'chura, the aspect of mashpia. And this one merits through the aforementioned simchah, for which he was created, as above. For this is the aspect of the totality of all the worlds — which are the aspect of the Shaim of Hashem — being included in their root, the aspect of "Hashem is One and His Name One," as above.

But in any case, they had not yet merited the aspect of tikkun hamishpat until they came to the sea, and Pharaoh and his army stood in their rebellion and pursued them. And Yisrael stood firm in their emunah and cried out to Hashem. And afterward Nachshon leapt into the sea. And through this Yisrael prevailed in judgment and law, and the Egyptians were found guilty and drowned in the sea. And then Yisrael merited the aspect of tikkun hamishpat. For all the judgments that pass over a person are for the sake of a test, the aspect of: "There He set for him statute and law, and there He tested him." And one who does not have misgivings about His judgments, blessed be He, but rather knows and believes that Hashem is righteous and His judgments are upright, and he returns to Hashem, blessed be He, and begs and entreats and cries out before Him, blessed be He, that He should lighten His judgments from upon him — through this the din and the mishpat are sweetened from upon him, and everything is transformed to good. And the opposite to the opposite, chas v'shalom. 70

And therefore one who has sadness — that is, he does not merit simchah and does not merit to include the Shaim in its root, that is, to elevate the creation to its root, as above — therefore he forgets his name, chas v'shalom. For since he has sadness, which is the aspect of m'kabeil, therefore the zikaron is blemished — which is sitra did'chura, the aspect of zachor, as is known. And he does not merit to include the Shaim in the aspect of zikaron — for he does not merit to include "after the creation" in its root, the aspect of mashpia, since he does not have simchah, as above.

And this is the aspect of: "Who places in the sea a path and in mighty waters a pathway" — which was said about the splitting of the Sea of Reeds, the aspect of "the pathways of justice." For the ways of His justice, blessed be He, are impossible to grasp — just as it is impossible to enter the sea, for one would drown there. But through emunah and t'mimus, one merits that the sea should be split before him — the aspect of "Who places…and in mighty waters a pathway," the aspect of "the pathway of justice." That is, the aspect of tikkun hamishpat shines upon him — which is drawn from the great tzaddik who merits this in completeness through the greatness of his t'mimus, as is explained there. 71

And therefore after the milah, which is the aspect of simchah, the name is given to the infant — in order that the Shaim should be included in its root, that he should merit to remember the name — that the Shaim, the aspect of the totality of the worlds, should be included in its root, in the aspect of Tzadik, the aspect of mashpia, the aspect of simchah. And this is the aspect of "Hashem is One and His Name One," as above.

And this is the aspect of the Song of the Sea — the aspect of: "Of kindness and justice I will sing." The aspect of: "And they sang of the ways of Hashem," etc. For the essential song is through knowing and believing that the ways of Hashem are upright — His judgments and His ways of governance, blessed be He. And this is: "Of kindness and justice I will sing," etc.; "I will contemplate the way of the wholehearted; when will You come to me? I will walk in the wholesomeness of my heart," etc. For tikkun hamishpat is merited specifically through t'mimus, as mentioned. For through t'mimus one truly attains that "the Rock, His work is perfect, for all His ways are justice, a G-d of emunah and without iniquity, righteous and upright is He" — and this is the aspect of tikkun hamishpat. And therefore after the seventh day of Pesach — when the sea was split, which is the aspect of tikkun hamishpat, and also the days of the Omer had already begun, which are the aspect of tikkun hamishpat, as mentioned — therefore afterward chamaitz is permitted. For the tikkun of chamaitz is through tikkun hamishpat, the aspect of "seek justice, relieve the oppressed (chamotz)," as mentioned. 72

And this is the aspect of what our Sages, zichronam livrachah, said regarding Shabbos: "Borrow on My account, and I will repay". For Shabbos is the aspect of a mitzvah with simchah from the mitzvah itself — whose Olam Haba is in the mitzvah itself. For Shabbos itself is a taste of Olam Haba — for Shabbos is a day of simchah and joy in all the worlds, and as is explained in the aforementioned teaching regarding the statement of our Sages, zichronam livrachah: "Remember the day of Shabbos: remember it from the first day of the week" etc. — which is the aspect of a mitzvah with simchah from the mitzvah itself. It follows that Shabbos is the aspect of the aforementioned mitzvah b'simchah, the aspect of aspaklaria ham'irah. And therefore on Shabbos all the worlds ascend to their root, as is known — for the essential ascent of the worlds to their root is through the simchas hamitzvah from the mitzvah itself, as above. Through this one pays and discharges all the debts to Hashem Yisborach, as above, and then the world is taken out of the aspect of borrower and m'kabeil etc., as above.

And this is what our Sages, zichronam livrachah, said about Shabbos: "Borrow on My account, and I will repay." For through the holiness of Shabbos, kiv'yachol, Hashem Yisborach becomes the aspect of a borrower. For through this Tzadik who does not desire any Olam Haba — who rather has complete simchah from the mitzvah itself — not only is he not called a borrower and m'kabeil at all, but to the contrary: he merits to be called a lender — as though he lends and bestows upon Hashem Yisborach, in the aspect of: "One who is gracious to the poor lends to Hashem" (Proverbs 19:17). For this Tzadik is "one who is gracious to the poor" — he does kindness and graciousness with the entire world that was called poor and destitute until now, in the aspect of a m'kabeil. And through this Tzadik, the world is rectified, as above. And he is considered as though he lends and bestows upon Hashem Yisborach — for "the Tzadik rules" over Him, Yisborach, as our Sages, zichronam livrachah, said: the aspect of "a Tzadik who rules in the fear of God" (II Samuel 23:3). And our Sages, zichronam livrachah, said: "Who rules over Me? The Tzadik." For he is called ruler and lender and bestower upon Hashem Yisborach, kiv'yachol.

And therefore on Shavuos we bring the Two Loaves (Sh'tai HaLechem) from chamaitz specifically. For then is the fiftieth day, the day of receiving the Torah — when the essential tikkun hamishpat takes place, for this is the generality of the Torah, which is "good statutes and judgments." And then the illumination of the Fiftieth Gate shines — where the essential attainment of the ways of Hashem resides, which is "a tzaddik who has it good," etc. — which is the essential tikkun hamishpat. Therefore then we offer the Two Loaves from chamaitz specifically, for then is the essential tikkun of chamaitz, through the greatness of tikkun hamishpat that is drawn then, as mentioned. 73

And therefore regarding Shabbos — which is the aspect of the aforementioned Tzadik, the aspect of "an eternal covenant between Me and the children of Israel" (Exodus 31:17) etc. — it is said: "Borrow on My account, and I will repay." For through Shabbos, which is the aspect of the aforementioned mitzvah b'simchah, through this the Holy One, Blessed is He, becomes the aspect of a borrower, as above.

And this is why we read Rus (the Book of Ruth) on Shavuos — which begins: "And it was in the days when the judges judged" — which is the blemish of justice, as our Sages, of blessed memory, said: "they judged their judges." And it concludes with the birth of Dovid — who is Mashiach, who is the essential tikkun hamishpat, the aspect of: "Give Your judgments to the king," etc. — as was explained above. For Rus was a righteous convert, who needed tikkun hamishpat even more, as mentioned. And this is the aspect of how Orpah departed and returned to her home, while Rus clung to her — for this is the essential tikkun: that the one who needs to be distanced is distanced, she being the aspect of the "drop" of Aisav and Yishmael — so that she not corrupt justice, as is explained in the Torah mentioned above; see there well. And Rus clung to her [Naomi] and converted truly, and merited that Dovid-Mashiach should come from her — he who is the essential justice — for this is the essential ultimate completion of the tikkun of the converts, as is understood there in the Torah mentioned above; see there well. 74

Therefore, through the simchah of Shabbos, all the worlds ascend to their root. And zachor and shamor are included together — the aspect of "zachor and shamor were said in a single utterance" — which is the aspect of "Hashem is One and His Name One," as above. This one merits through the aforementioned simchah, which is the simchah of Shabbos, as above. And therefore we say in Kabbalas Shabbos: "V'ha ukimna d'Hashem echad ush'mo echad" ["And we have established that Hashem is One and His Name One"].

For the essential completeness is to include both aspects together: the aspaklaria ham'irah and the aspaklaria she'ainah m'irah — which is the aspect of the inclusion of "after the creation" in "before the creation," which is the aspect of "Hashem is One and His Name One." That is, one must toil and labor until he merits to reach the aforementioned level — to perform the mitzvos with simchah from the mitzvah itself etc., as above. And then the entire world is included in its root, as above. It follows that the totality of the worlds — which are the aspect of m'kabeil relative to Hashem Yisborach, for they were all created by Him and receive their vitality from Him, Yisborach, at every moment, and because they are receivers, some aspect of sadness takes hold of them, which is the aspect of din, as above — but the Tzadik, through his complete service with true simchah, as above, for which the entire world was created, as above — he elevates the world to its root. For now the world is not in the category of m'kabeil from Him, Yisborach, at all — for everything is included in the Tzadik moshel [ruling Tzadik], who is the aspect of mashpia. It follows that the aspect of m'kabeil, the aspect of aspaklaria she'ainah m'irah — which is the totality of the worlds — is included in the aspect of Tzadik, the aspect of mashpia, the aspect of aspaklaria ham'irah. And this is the aspect of: "the two great luminaries" (Genesis 1:16).

And therefore Yisro specifically instituted the parashah of the laws (Mishpatim), for the tikkun of the converts is through tikkun hamishpat, as mentioned. And as is explained on the verse: "And he looked upon the Kaini" — which is Yisro, etc. — see there. 75

And therefore all the prophets — even though their prophecy was through the aspaklaria she'ainah m'irah, and therefore no prophet is permitted to innovate a matter, and we are unable to perform any mitzvah or practice through them, as above — nevertheless we need their true prophecy. For the entire essence of their prophecy was only to uphold and strengthen and urge and admonish Israel that they should fulfill the Torah of Moshe Rabbeinu, alav hashalom. And as Malachi, who is the last of all the prophets, concluded: "Remember the Torah of Moshe" (Malachi 3:22) etc. For this is the essence of all the prophecy of the prophets — to admonish Israel that they should fulfill the Torah of Moshe. And through this, all their prophecy is considered the aspect of aspaklaria ham'irah — for they all connect themselves to Moshe, who is the master of all the prophets, and they are all included in him and receive from him. For all the prophets stood at Mount Sinai, as our Sages, zichronam livrachah, said. And the connection and inclusion of all the prophets in Moshe Rabbeinu — this is the aspect of the inclusion of the aspaklaria she'ainah m'irah in the aspaklaria ham'irah, which is the aspect of the inclusion of the worlds in their root. Through this everything is rectified, as above. And therefore all the prophets and Tzadikim rectified the world and completed the world from its deficiencies — and everything was through the power and merit and connection of the truly great Tzadikim who are the aspect of Moshe, the aspect of aspaklaria ham'irah, as above.

And therefore we say Pirkai Avos during the S'firah. And it begins: "Moshe received Torah from Sinai and transmitted it to Yehoshua, and Yehoshua to the Elders," etc. — which speaks of all the holy yeshivos that existed in every generation, for they are the essential tikkun hamishpat, as mentioned — which we need during these days, as mentioned. And this is the juxtaposition of: "Be deliberate in judgment and raise up many students." For raising up many students — which is a great yeshivah — the essential purpose is for the sake of tikkun hamishpat, which is the aspect of "be deliberate in judgment," as mentioned. 76

And therefore "one who circumcised but did not perform pri'ah, it is as though he did not circumcise." For as long as this thin k'lipah of the pri'ah remains — whose hold is from the second aspect, as above, that one desires to receive Olam Haba as his reward — even though he has already cut the orlah, it can still take hold, chas v'shalom. For the essential hold of the orlah and the k'lipos is from this aspect — from the aspect of m'kabeil, as above. And it is impossible to rectify the world and to subdue the k'lipos completely except through this Tzadik who is the aspect of Moshe, the aspect of aspaklaria ham'irah, who does not desire any Olam Haba. Through him specifically all the k'lipos are subdued and nullified — which is the aspect of pri'ah etc., as above. Through this specifically the Bris is revealed — the aspect of Tzadik Y'sod Olam, the aspect of mashpia, as above.

And therefore everyone must connect themselves to the truly great Tzadikim of the highest level, who are the aspect of Moshe, aspaklaria ham'irah. And as our Sages, zichronam livrachah, said: that in every generation there are Tzadikim who gaze through the aspaklaria ham'irah. For only through such Tzadikim is it possible to nullify all the k'lipos and to sweeten all the judgments and to complete all the deficiencies and to serve Hashem in truth with true simchah. Amein v'amein.

And this is: "And make a fence for the Torah" — the aspect of a barrier and a partition, so that no stranger should mingle, so as not to draw close one who should not be drawn close — which is the aspect of the "drop" of Aisav and Yishmael, through whom is the essential corruption of justice, chas v'shalom, as mentioned. Also, "make a fence for the Torah" is the aspect of "a fence for wisdom is silence." That is, to be silent and not to have misgivings about His judgments, blessed be He — even though one cannot comprehend them. The aspect of: "Be silent! Thus it arose in [the Divine] thought" — which was said regarding the question that Moshe wished to ask about the judgment of Rabbi Akiva, whose flesh they combed with iron combs, etc. For regarding all such matters one must be silent and believe that Hashem is upright — and this is the essential tikkun hamishpat, as mentioned. 77

And this is what our Rebbe, zichrono livrachah, wrote in Sefer Ha'Alef-Beis HeChadash (entry: Mohel, Siman 6): that it is good to do chesed [kindness] before giving the name to the infant, in order that the name should endure etc. — see there. For one must then do chesed in order to be in the aspect of a Tzadik who performs tzedakah and chesed — through which a person is called a Tzadik, the aspect of "Tzadik who is gracious and gives," as above, which is the aspect of mashpia. In order that the Shaim, the aspect of the totality of the worlds, should be included in sitra did'chura, in the aspect of chesed, the aspect of mashpia — the opposite of the aspect of m'kabeil, where the din takes hold, chas v'shalom.

And this is: "A person's sustenance is as difficult as the splitting of the Sea of Reeds." For the essential crookedness in the hearts of most people is regarding livelihood and sustenance — for everyone finds the lack of his livelihood difficult, and they say that because of this they cannot engage in Torah and service, as mentioned. But in truth this is no answer at all, for the free will of each person operates specifically in the manner in which Hashem, blessed be He, conducts Himself with him, as mentioned. And the essential tikkun is specifically through removing the crookedness from one's heart, and believing that Hashem is upright, and returning to Him and entreating Him to grant goodness in livelihood and in all matters, as mentioned. 78

For the essential thing is to sweeten the Shaim — which is the aspect of malchus, the aspect of m'kabeil, as is known, for lais leih migarmeih klum ["it has nothing of its own"] — to sweeten it so that it should be in the aspect of chesed, the aspect of mashpia. That the light of the moon should be as the light of the sun — which is the aspect of remembering the Shaim, the aspect of "Hashem is One and His Name One." For in truth all is one, as above.

And this is what is written in Jeremiah (31:21–22), in the consolations that he prophesied about the days of Mashiach — may he come speedily in our days: "How long will you turn away, O wayward daughter? For Hashem has created a new thing in the earth — a woman shall encircle a man." And Rashi explained that the n'kaivah [female] shall encircle to become a gever [man] — that is, K'nesses Yisroel [the Congregation of Israel] shall be in the aspect of a gever who inherits everything etc. — see there.

Just as it was at the time of the splitting of the Sea of Reeds, when they were in great distress from every side — yet they seized the craft of their fathers and cried out to Hashem, and leapt into the sea. For what is written regarding their complaint — that they said: "Is it because there are no graves in Egypt?" etc. — this was only some of them who truly blemished greatly. But many believed in Hashem and cried out to Him, blessed be He, with mercy and supplications, as our Sages, of blessed memory, said: that among them were several factions. And the essential miracle was certainly through the upright faction who believed in Him, blessed be He, and in Moshe, and did not have misgivings about them — they only entreated Hashem. 79

That is, as above: the essential source of all the troubles and decrees that Israel has suffered throughout all the days of the exile — everything is drawn from the root of the din at the beginning of creation, from the aspect of sadness, the aspect of "and He was saddened to His heart" — which is drawn from the fact that the world is the aspect of a m'kabeil when it does not merit to fulfill the will of the Place in completeness, with simchah from the mitzvah itself, as above.

And therefore "a person's sustenance is as difficult as the splitting of the Sea of Reeds" literally — for the essential livelihood is drawn just like the miracle of the splitting of the Sea of Reeds. For the essential miracle one merits specifically through accepting everything with love and leaping to draw close to Him, blessed be He, amidst the raging, stormy sea of the turmoil of this world and its vanities — and crying out and entreating Hashem, blessed be He, just as at the splitting of the Sea of Reeds. Through this specifically one will merit a good livelihood through which one will merit the eternal purpose. 80

But in the future, in the days of Mashiach, the simchah will become exceedingly great, as is written in all the verses that speak of the final Redemption, which elaborate greatly on the immensity of the great simchah that will be then — as it is written: "And I will transform their mourning into joy" (Jeremiah 31:12) etc.; "joy and simchah shall overtake, and sorrow and sighing shall flee" (Isaiah 35:10); "for with simchah you shall go forth" (Isaiah 55:12) etc. And many more like these. That is, we will then merit the aforementioned simchah — to rejoice in Him, Yisborach, as it is written: "We will rejoice and be glad in You" (Shir HaShirim 1:4) — the aspect of "Israel shall rejoice in its Maker". That is, that we will exult and rejoice from the mitzvah itself, which is His unity, Yisborach — which is the ultimate simchah, as above. And through this the entire world will be rectified — for it will leave the aspect of m'kabeil and enter the aspect of mashpia, the aspect of Tzadik moshel, as above.

And this is: "A person's match (zivvug) is as difficult as the splitting of the Sea of Reeds." For through the splitting of the Sea of Reeds — which is the aspect of tikkun hamishpat, as mentioned — through this one merits one's match, which is the aspect of tikkun habris, as is explained in the Torah mentioned above. 81

And this is: "For Hashem has created a new thing in the earth — a woman shall encircle a man." That is, K'nesses Yisroel — which is the aspect of the Shaim of Hashem, in which all the worlds are contained from beginning to end — which was until now the aspect of n'kaivah [female], the aspect of m'kabeil, from which came the hold of all the judgments etc., as above — now "the n'kaivah shall encircle to become a gever" — the aspect of sitra did'chura, which is mashpia, the aspect of Tzadik moshel. Through the immensity of the simchah in His mitzvos, as above — through this everything is sweetened and rectified, as above.

And therefore on Pesach, when they had not yet merited tikkun hamishpat — and therefore chamaitz is forbidden, as mentioned — one must eat matzah. For matzah is the aspect of the eating of the mahn (manna), which is the food of the angels, as our Sages, of blessed memory, said: the cakes (ugah) — that is, matzah — that Yisrael brought out from Egypt, they tasted in them the taste of mahn. That is, we are sustained then by the sustenance from Above (m'zona dil'aila), which is the sustenance of the angels, the aspect of: "The bread of the mighty ones (abirim), man ate." For chamaitz is forbidden to us because we had not yet merited the aspect of tikkun hamishpat, as mentioned. Therefore all our eating is only matzah, which is the food of the angels — who are sustained not through mishpat but only through free chesed (kindness). 82

And this is what is written in the writings of the Arizal: that in the future the verse "a woman of valor is the crown of her husband" (Proverbs 12:4) will be fulfilled. That is, as above: malchus, the aspect of Shaim, the aspect of K'nesses Yisroel, the aspect of the totality of the worlds — will be, kiv'yachol, above, the aspect of mashpia, the aspect of Tzadik moshel, the aspect of islab'shas b'manay dich'ura ["she garbs herself in masculine garments"] etc., kiv'yachol. As though Hashem Yisborach receives from us — through our performing our mitzvos with simchah, not desiring any Olam Haba. And this is the aspect of: "Who is a chasid? One who does kindness with his Creator" — as above. [This pertains to the above.] And this is the aspect of the mitzvah of lending grace and performing kindness, as it is written: "If you lend money to My people" (Exodus 22:24) — and our Sages, zichronam livrachah, said that this is an obligation. For we must cleave to His attributes. And just as Hashem Yisborach sustained His world with kindness, as a loan, from the day of the creation until Matan Torah — that all the worlds were sustained only as a loan and kindness, as above — and also after Matan Torah, every time they transgress His will, chas v'shalom, it would be fitting for the world to revert to chaos and void, for the world has no existence without the Torah — and then the world, and especially the sinning person, is sustained only through His kindness, in the aspect of a loan: that Hashem Yisborach extends time for him until he returns and repays and discharges to Him what he has come to owe — many debts through his sins. And this is the aspect of erech apayim [slow to anger], the aspect of archa isyahiv leih ["he is given length"] — which is the aspect of the extension of time, that Hashem Yisborach bestows kindness upon the person and waits and extends time for him, time after time, many many times, until he returns. And then he discharges everything. For through this, t'shuvah is called "zarka" — on account of d'izd'rikas la'asar d'isn'tilat mitaman — "that it is cast back to the place from which it was taken." He returns and restores the thing to the place from which it was taken — as our Rebbe, zichrono livrachah, wrote in another place (Siman 35). It follows that Hashem Yisborach fulfills the mitzvah of performing kindness and lending grace very greatly, at every moment. So too, we are obligated to cleave to His attributes and to have mercy on the poor and to lend to them, and not to be as a creditor to him — as it is written in the aforementioned verse — just as Hashem Yisborach does not press us, and extends for us until we discharge little by little, until we merit to discharge everything. Amein. And this is the aspect of: "The mother of the children rejoices, Halleluyah!" (Psalms 113:9). "When Israel went out from Egypt… Judah became His sanctuary, Israel His dominion" (Psalms 114:1–2). For through the simchah of K'nesses Yisroel — which is called "the mother of the children" — that they had at the time of the Exodus from Egypt and the receiving of the Torah, when the simchah was exceedingly great — as our Sages, zichronam livrachah, said (Shabbos 88a): "And eternal simchah upon their heads" — which is said about the crowns of "na'aseh v'nishma" [we will do and we will hear] that they said at the time of receiving the Torah — through this simchah they merited the aspect of Tzadik moshel, the aspect of "Israel His dominion." For through the greatness of the simchah, one merits the aspect of Tzadik moshel — the aspect of "Israel His dominion" — that Israel rules over Him, Yisborach, kiv'yachol. For He decrees a decree, and they nullify it — as our Sages, zichronam livrachah, said. And everything is through the simchas hamitzvah, as above. And this is how it concludes: "The sea saw and fled" (Psalms 114:3) etc. That is, to merit the aforementioned simchas hamitzvah — which is the aspect of the simchah of receiving the Torah — this one merits through the aspect of the splitting of the Sea of Reeds, which is the aspect of prayer with power, which is the aspect of "thunder" — the aspect of: "Let the sea thunder and all that fills it" (Psalms 96:11). As our Rebbe, zichrono livrachah, wrote there in the aforementioned teaching, explaining it well — as it is written regarding the verse: "And the sea returned toward morning to its power" (Exodus 14:27) — which is the aspect of the aforementioned "thunder." Through this one merits the aforementioned simchah. Through this one merits the aspect of Tzadik moshel — "Israel His dominion" — as above. §13: Milah and pri'ah. Or ha'orlah = k'lipah g'murah (ra gamur) → entices away from Hashem. Or hapri'ah = k'lipas nogah (thin k'lipah) → from one who still wants s'char Olam Haba = slightly m'kabeil → slight atzvus → thin k'lipah. Must tear both to reveal Tzadik Y'sod Olam = mashpia. Pri'ah = lashon pri'ah v'shilum (pri'as ba'al chov) → only through Tzadik who does mitzvah b'simchah from mitzvah itself → world returns to shoresh → pays chov hab'riah. §14: Kos yayin after milah = yayin ham'samei'ach → simchah of milah. Simchah shel asid = yayin ham'shumar l'asid ("nagilah v'nism'chah bach nazkiiah dodecha miyayin," Shir HaShirim 1:4). §15: Shaim given after milah (= simchah). Man created to include "achar hab'riah" in "kodem hab'riah" → nullify atzvus/din ("vayis'atzeiv el libo") → "yismach Hashem b'ma'asav." Only through simchah from mitzvah itself (= achduso) → ain atzvus lifnay HaMakom → ain lavo el sha'ar HaMelech bilvush sak. K'laliyus ha'olam = Shaim Hashem (revelation of malchuso). When world niklal in Hashem through simchah → "Hashem echad ush'mo echad" (Zechariah 14:9) = achar hab'riah niklal b'kodem. Rabbeinu zl (Sichos HaRa"N): through atzvus → doesn't know sh'mo → forgets shaim after death. Created to include zachor v'shamor yachad (aspaklaria she'ainah m'irah b'aspaklaria ham'irah = Hashem echad ush'mo echad). Shamor = m'kabeil/atzvus → must merit through simchah → nullify m'kabeil → or hal'vanah k'or hachamah → "es sh'nay ham'oros hag'dolim." Tzadik through ma'asim → worlds not m'kabeilim → niklal b'Tzadik mashpia → zachor + shamor = Hashem echad ush'mo echad. Atzvus → shochai'ach sh'mo → blemishes zikaron (sitra did'chura). After milah (= simchah) → shaim given → Shaim niklal b'shorsho. §16: Shabbos: "l'vu alai va'ani porai'a." Shabbos = mitzvah b'simchah from mitzvah itself (Olam Haba in mitzvah itself = Shabbos = mai'ain Olam Haba = yom simchah v'chedvah). "Zachor es yom haShabbos: zachraihu mai'echad b'Shabbos." On Shabbos all worlds ascend to shoresh (through simchas hamitzvah) → siluk chovos → world exits m'kabeil. "L'vu alai va'ani porai'a": through Shabbos, HKB"H becomes "loveh" kiv'yachol → Tzadik not m'kabeil at all → l'heipech: called Malveh → "malveh Hashem chonaim dal" (Mishlei 19:17) = chonaim dal (world that was ani v'dal as m'kabeil). Tzadik moshel: "mi moshel bi? Tzadik." Shabbos = Bris olam → "l'vu alai va'ani porai'a." §17: Simchas Shabbos → worlds ascend → zachor v'shamor b'dibur echad = Hashem echad ush'mo echad (said in Kabbalas Shabbos). Sh'laimus: include aspaklaria ham'irah + she'ainah m'irah = achar hab'riah b'kodem = Hashem echad ush'mo echad. Worlds = m'kabeil (receive chiyus from Hashem) → atzvus/din. Tzadik → simchah → world ascends → not m'kabeil → niklal in Tzadik moshel (mashpia) → aspaklaria she'ainah m'irah niklal in ham'irah = "sh'nay ham'oros hag'dolim." All n'vi'im: aspaklaria she'ainah m'irah → ain rashai l'chadeish davar → but we need their n'vuah (to uphold/strengthen Torah of Moshe, as Malachi concluded "zichru Toras Moshe"). Their n'vuah thus = aspaklaria ham'irah (all connected to Moshe, raban shel kol han'vi'im; all stood at Sinai). Inclusion of n'vi'im in Moshe = aspaklaria she'ainah m'irah in ham'irah = worlds in root → tikkun. All n'vi'im/Tzadikim rectified world through ko'ach/z'chus/hiskashrus to Tzadikim ha'amitiyim hag'dolim = b'chinas Moshe. §18: Mal v'lo para k'ilu lo mal → thin k'lipah of pri'ah (m'kabeil/wants Olam Haba) can reattach even after milah. Only Tzadik (Moshe/aspaklaria ham'irah, doesn't want Olam Haba) → subdues all k'lipos = pri'ah → reveals Bris (Tzadik Y'sod Olam, mashpia). Must connect to Tzadikim ha'amitiyim hag'dolim (b'chinas Moshe aspaklaria ham'irah). In every dor: Tzadikim who gaze through aspaklaria ham'irah → through them alone → nullify k'lipos, sweeten dinim, complete chesronos, serve Hashem b'simchah amitis. Amein v'amein. §19: Rabbeinu zl (Sefer Ha'AB HeChadash, Mohel 6): do chesed before naming → shaim endures. Chesed → b'chinas Tzadik (tzedakah v'chesed = chonaim v'no'sain = mashpia) → Shaim (k'laliyus worlds) included in sitra did'chura/chesed/mashpia (heipech m'kabeil where din takes hold). Sweeten Shaim (= malchus/m'kabeil, lais leih migarmeih klum) → chesed/mashpia → or hal'vanah k'or hachamah → zichras haShaim → Hashem echad ush'mo echad. §20: Yirmiyah 31:21-22 (consolations for y'mos haMashiach): "Ad masai tischamkin habas hashovavah ki vara Hashem chadashah ba'aretz n'kaivah t'soveiv gaver." Rashi: n'kaivah becomes gever (K'nesses Yisroel = gever who inherits). All tzaros/g'zairos of galus = root din of creation (atzvus/m'kabeil). In future → simchah exceedingly great ("v'hafachti evlam l'sason"; "sason v'simchah yasigu v'nasu yagon va'anachah"; "ki b'simchah taitzai'u"). Merit simchah in Him ("nagilah v'nism'chah bach" = yismach Yisroel b'osav = simchah from mitzvah itself = achduso = tachlis hasimchah → tikkun kol ha'olam). "N'kaivah t'soveiv gever": K'nesses Yisroel (= Shaim, k'laliyus worlds) was n'kaivah/m'kabeil → now becomes gever (sitra did'chura = mashpia = Tzadik moshel) through otzem hasimchah. §21: Arizal: l'asid → "aishes chayil ateres ba'alah" (Mishlei 12:4). Malchus/Shaim/K'nesses Yisroel/k'laliyus worlds → l'maalah (mashpia/Tzadik moshel) → islab'shas b'manay dich'ura → as if Hashem m'kabeil from us (mitzvos b'simchah, no Olam Haba) = "aizehu chasid hamischaseid im kono." §22: Mitzvah of halvaas chain ug'milus chesed: "Im kesef talveh es ami" (Sh'mos 22:24, Chazal: chovah). Must cleave to midos of Hashem. Hashem sustained world b'chesed as halvaah (from creation to Matan Torah). Also after Matan Torah, when transgress → world sustained b'chesed as halvaah → Hashem extends time = erech apayim = archa isyahiv leih → until returns and pays. T'shuvah = "zarka" (Rabbeinu zl Siman 35) = izd'rikas la'asar d'isn'tilat (returns thing to its place). Hashem fulfills g'milus chesed constantly → we must also → lend to poor, not be as nosheh → as Hashem is not nosheh → extends until we pay little by little. Amein. §23: "Aim habanim s'maichah Halleluyah" (T'hilim 113:9); "B'tzais Yisroel miMitzrayim...haysah Y'hudah l'kodsho Yisroel mamsh'losav" (T'hilim 114:1-2). Through simchah of K'nesses Yisroel (= aim habanim) at Y'tzias Mitzrayim and Kabbalas HaTorah (great simchah: "v'simchas olam al rosham," Shabbos 88a = kisray na'aseh v'nishma) → merited Tzadik moshel = "Yisroel mamsh'losav" (Israel rules over Him kiv'yachol: He decrees, they nullify). All through simchas hamitzvah. "Hayam ra'ah vayanos" (T'hilim 114:3) → simchas hamitzvah (= simchas Kabbalas HaTorah) merited through b'chinas kri'as Yam Suf = t'filah b'ko'ach = r'amim ("yir'am hayam um'lo'o") → Rabbeinu zl on "vayashav hayam lifnos boker l'aisano" = r'amim → simchah → Tzadik moshel = Yisroel mamsh'losav. This completes Laws of One Who Appoints an Agent to Collect His Debt, Halachah 2. Based on Likutay Moharan I:5 "With Trumpets and the Sound of the Shofar."