כח והרשאה ד

For the essential aspect of mishpat, at its root, is drawn only for the sake of man — the possessor of free will, for whose sake everything was created — for the sake of mishpat specifically. That is, so that he should not eat for free, which is the "bread of shame" (nahama d'chisufa) — rather he should descend to this world and have free will and great trials, so that he should merit to eat by his wages, through mishpat, as mentioned. But the angels, who have no free will — all their food and sustenance, their life-force, they receive through free chesed alone. 83

Based on Likutay Moharan I:8, "I Saw a Golden Menorah."

And therefore on Pesach, when the redemption was in the aspect of an awakening from Above, as is known — for they had not yet merited the aspect of tikkun hamishpat, as mentioned — therefore Hashem, blessed be He, had compassion and forbade us chamaitz, so that our hearts not be "leavened" through it, chas v'shalom. For chamaitz cannot be eaten except through tikkun hamishpat, as mentioned. Rather He commanded us to eat matzah, which is the aspect of the supernal food of the angels — to indicate that we are sustained now through chesed alone, like the angels who have no free will and are sustained not through mishpat but through chesed alone, as mentioned. And this is truly the wonder of His kindnesses that He does with us — beyond the strict line of the law. For at a time when we have no merit to receive sustenance through mishpat, He sustains us through His chesed and mercy, blessed be He, alone — like the angels, as mentioned. 84

Based on the Torah [lesson] "Ra'isi m'noras zahav etc." in Siman 8, see there. The general principle is that the main completion of all deficiencies through a sigh is through the true Tzadik who is attached to the Torah, which is where the ruach chayim [spirit of life] for each and every person is found, to complete all of his deficiencies through a sigh etc. However, the wicked who dispute the Tzadik — they receive their ruach chayim through the rav of k'lipah [the master of the husk], which is the aspect of Eisav etc. See there.

And this is the aspect of: "At first it arose in [the Divine] thought to create the world with the attribute of din (strict justice)" — since everything was created for the sake of free will, whose essential purpose is so that one should receive one's reward through din and mishpat, as mentioned. "But He saw that the world could not endure, so He arose and preceded with the attribute of mercy," etc. That is, when we do not merit according to mishpat, He sustains and provides for us with mercy — like the angels, who have no free will and are sustained through mercy alone. And therefore matzah is called "lechem oni" (bread of poverty) — the aspect of poverty, the aspect of nahama d'chisufa, for we receive the sustenance now not through mishpat but like a pauper who has nothing of his own, who is sustained only through the chesed of what is bestowed upon him gratis — like the angels, the aspect of "the bread of the mighty ones, man ate," as mentioned. 85

And behold, the Malveh [lender] who does chesed [kindness] with the Loveh [borrower] and lends him his money — he is in the aspect of the Tzadik who completes the deficiency, because the loan that the Loveh was compelled to borrow from his fellow is due to the deficiencies, that he lacks his money and livelihood. And the Malveh who has mercy upon him and lends to him and does chesed with him and completes the Loveh's deficiency — he is in the aspect of the Tzadik, who is the aspect of rav chesed [abundant kindness], which is the aspect of "Tzadik chonaim v'nosain" [the righteous one is gracious and gives], who completes all the deficiencies, as above. However, the Loveh must be careful to pay on time to the Malveh, and he must see that he pays him himself, from his own hand directly, and not send through a shaliach [agent], because then there is achrayus haderech [liability of the road] and the achrayus [liability] is upon the Loveh, as the laws are explained in the Shulchan Aruch there.

And this is what is written in the holy Zohar: that matzah is a remedy (asvasa), and when one eats it during the seven days of Pesach, one can eat afterward whatever one wishes. That is, through eating matzah on Pesach we receive the healing of our souls. For through eating matzah we rectify our awareness (da'as), so that we should always know — even when we eat chamaitz after Pesach — that Hashem, blessed be He, is abundant in kindness and does much good, and there is no iniquity in His justice, chas v'shalom. Even though our livelihood is sometimes constricted — for, on the contrary, the little sustenance He gives us is all through chesed and mercy alone. For we have corrupted our deeds and forfeited our livelihood, and all our sustenance is only through free chesed alone. And this is the essential aspect of tikkun hamishpat — not to have misgivings about His judgments, blessed be He, as mentioned. And this we receive through eating matzah during the seven days of Pesach — which is the aspect of the food of the angels, the aspect of mahn. Through this we rectify our awareness so that even when we eat chamaitz afterward, our hearts will never be "leavened" — rather we will always know that His judgments are upright. For all our sustenance is always only in the aspect of mahn alone. 86

That is, certainly the Tzadik who is attached to the Torah and who draws forth the ruach chayim to all flesh to complete all of their deficiencies — his primary intention is for the sake of the honor of Hashem Yisbarach, meaning that he draws forth ruach chayim to them and completes their deficiencies so that they will serve Hashem Yisbarach with the chiyus [vitality] that he draws to them and with everything that he bestows upon them and completes for them, for this alone is the primary tachlis [purpose] for which Hashem Yisbarach created the world, and for this He Yisbarach sustains and enlivens the world through the Tzadikim, through whom He draws the ruach chayim to all. And everything is for this — so that they will return and serve Hashem with this chiyus

And this is the aspect of: "The Torah was given only to the eaters of the mahn." For one must know that our eating and our sustenance are always only in the aspect of mahn, which is the food of the angels who are sustained through chesed, as mentioned. It comes out that on Pesach, when mishpat had not yet been rectified and therefore chamaitz is forbidden and one must eat matzah, as mentioned — but through this very thing, through being careful with chamaitz on Pesach and eating matzah, through this our awareness is rectified during these seven days of Pesach. And we merit the aspect of tikkun hamishpat, which is the aspect of the splitting of the Sea of Reeds. For we merit knowing that sustenance is always through chesed — and this is the essential aspect of tikkun hamishpat, as mentioned. For the essential tikkun hamishpat is through not having misgivings about His judgment, blessed be He, at all, and knowing that Hashem is righteous and that everything is through chesed and mercy, as mentioned. 87

that the Tzadik draws to them at every moment. As it is written, "Kol pa'al Hashem l'ma'anaihu" ["Hashem made everything for His sake"] (Mishlei 16:4). Therefore, the main thing is to be close to the Tzadik and attached to him in truth at every moment, and with each and every breath that one breathes and draws the ruach chayim, he should immediately remember that this breath — which is his chiyus — is drawn from the true Tzadik who is attached to the Torah and to Hashem Yisbarach. And he should be careful to draw close to Hashem Yisbarach and to the Torah and to the Tzadik with every breath, and to serve Hashem Yisbarach with every breath, as Chazal [our Sages of blessed memory] said, "'Kol han'shamah t'halleil Yah' — for every breath, praise Yah" (B'reishis Rabbah 14:9). And this is the aspect of "hevel nachis, hevel salik" [the breath descends, the breath ascends] (Tikunay Zohar, Tikun 69, 96), for a person through his breathing, which is his chiyus, takes in ruach and expels ruach, as is known. That is, one must know and remember at all times that with every breath he draws and takes in ruach chayim from the true Tzadik. And immediately he must return and elevate and expel the ruach chayim in some matter of k'dushah [holiness] — in Torah, or t'filah [prayer], or yearnings and longings and good desires for Hashem Yisbarach and the like — in the aspect of "kol han'shamah t'halleil Yah — for every breath" etc. as above.

And this is the aspect of what we say on the Pesach Seder: Chad Gadya (One Kid). For it is a most exalted wonder. But the entire matter of the story of Chad Gadya is all the aspect of the distortion of justice — for each one distorted his justice. For the cat ate the kid not according to mishpat. And the dog came and bit the cat — though the cat certainly deserved it, nevertheless the dog bit in injustice, for who appointed him as judge? And so with the stick and the fire, etc. — they all took revenge upon one another. And everything was orchestrated by Hashem, blessed be He, for each one indeed deserved what came to him according to mishpat. Yet they themselves distorted justice. And therefore they were punished in turn. For in truth, regarding the matter of mishpat, it is impossible to understand at all, for His thoughts, blessed be He, are exceedingly deep, and it is forbidden to contemplate this at all. 88

It comes out that the Tzadik is in the aspect of a Malveh, for the ruach chayim that he draws is in the aspect of a halvaah [loan] that he lends to the person — the ruach chayim — so that afterwards he will discharge and pay his obligation to give thanks and praise to Hashem Yisbarach for every breath, for indeed it is the "chovas" [obligation] of all creatures to give thanks and praise etc. as above. And one who is attached to the Tzadik in truth in the aforementioned manner, he discharges his obligation immediately, directly to the Tzadik himself, because he is attached to the Tzadik in truth and draws the ruach chayim from the Tzadik himself, and likewise returns the chiyus and elevates it to the Tzadik himself, because he is attached to the Tzadik and the entire intent of his service and his t'filah is that the avodah [service] and the t'filah should reach the true Tzadik, and he [the Tzadik] will elevate it to the place it needs to go. As has been explained many times, that the primary t'filah and avodah must be with hiskashrus [attachment] to true Tzadikim.

And as is brought regarding this perplexity, on the mishnah: "He too saw a skull floating on the face of the water. He said to it: 'Because you drowned [others], they drowned you, and in the end those who drowned you will be drowned.'" For certainly the one [who drowned] deserved it according to mishpat — and yet the one who did it acted unjustly. And therefore "those who drowned you will be drowned." 89

But one who is not attached and close to the true Tzadik — then even though he does not dispute him, he does not return the ruach chayim immediately to the Tzadik himself, but rather through the aspect of a shaliach [agent], and there are in this matter several levels. For one who completely disputes the Tzadik and speaks arrogantly and contemptuously against him — he is a rasha who does not receive chiyus at all from the Tzadik, but rather from the rav of k'lipah, from the aspect of Eisav, ish sa'ir [the hairy man]. And likewise, through his evil deeds he returns and gives power and chiyus to his rav of k'lipah, for it is known that through all evil deeds, chas v'shalom, one gives power and chiyus to the Sitra Achara [the Other Side], chas v'shalom, Rachmana litzlan [may the Merciful One save us].

But there are somewhat kosher people who do not entirely dispute the Tzadik, only they are not close to him, and they do mitzvos and engage in Torah and t'filah, but they are not connected to true Tzadikim. Then their avodah and all of their dealings travel through many levels of agents until they return and arrive at the true Tzadik. And then the achrayus is upon the Loveh, who is the one who receives the chiyus to complete his deficiency. For then there are many, many types of achrayus on the road, lest the ambushers along the way rob it, and it is possible that the discharge of the aforementioned debt might arrive into the hand of whomever it arrives, chas v'shalom — meaning to the Sitra Achara and the k'lipos [husks], which are the aspect of the rav of k'lipah. For in truth, even the rav of k'lipah himself — all his chiyus he suckles in great concealment from the Tzadik and the rav of k'dushah, through the avonos [sins] of Yisroel, chas v'shalom. For when Yisroel receive the chiyus from the Tzadik and do not serve Hashem Yisbarach with it, and all the more so when they commit, chas v'shalom, aveiros [transgressions] with this chiyus — from this, chas v'shalom, the rav of k'lipah, which is Eisav, suckles chiyus, for all of his chiyus comes from the avonos of Yisroel, chas v'shalom, as is known.

And therefore we say this matter of Chad Gadya on Pesach — to teach that it is forbidden to contemplate the matter of His judgments, blessed be He, and it is forbidden for us to commit injustice against our fellows, even though the other deserves it according to his deeds. But we must not distort justice, for "the judgment belongs to G-d." And the essential tikkun hamishpat in its completeness is only through the judgment of Hashem, blessed be He. And this is what is concluded at the end: "And HaKadosh Baruch Hu came and slaughtered the Angel of Death," etc. — to teach that the essential completion of tikkun hamishpat will be revealed in the end, when HaKadosh Baruch Hu will come and slaughter the Angel of Death and remove the spirit of tumah from the earth. But now it is impossible to understand the ways of His judgments, blessed be He. And it is forbidden to enter into contemplation of these perplexities at all — only to believe that His judgments, blessed be He, are exceedingly deep and impossible to comprehend at all, and that in truth everything is through chesed and mercy. 90

Therefore, one who is not close to the Tzadik, even though he is a somewhat kosher person, since he is not close to the Tzadik, he returns the chiyus to the Tzadik through the aspect of a shaliach, and as is understood from the words of Adoneinu Moreinu v'Rabbeinu z"l [our Master, our Teacher and our Rebbe, of blessed memory] in another place, that many agents travel (called "shtafettin") from one to another and from one to another until it reaches the Tzadik etc. And then there are many dangers on the road as above, and the achrayus is upon the Loveh who is the one receiving the chiyus from the Tzadik to complete his deficiency, who is in the aspect of a loveh as above.

And therefore we say this on Pesach — because then is still before tikkun hamishpat, to teach that as long as mishpat has not been rectified in its proper place, it is impossible to understand His mishpat, blessed be He, at all, as mentioned — until HaKadosh Baruch Hu will come, etc. That is, until the final end (kaitz), when the essential tikkun hamishpat will take place, the aspect of: "Tziyyon will be redeemed through justice," etc. And then the da'as (awareness) will be revealed and they will understand the ways of His judgments, blessed be He. But now one must only believe with complete emunah that His judgments, blessed be He, are upright and everything is through great chesed. For even after Pesach, when tikkun hamishpat begins, one still does not merit tikkun hamishpat in its completeness, as is understood from the above. For the essential tikkun hamishpat will be through our righteous Mashiach at the time of the final end, as it is written: "And he shall judge the lowly with righteousness," etc. And it is written: "He shall judge the poor of the people." And it is written: "I will encounter her with justice." And so in many verses, as mentioned. 91

And this is the aspect of Purim, which is the erasure of Amalaik, which is greater than all the Yomim Tovim, as Chazal said, "All the mo'adim [festivals] will be nullified, but the days of Purim will never be nullified" (Midrash Mishlei 9). For in the aforementioned Torah [lesson], the entire matter of Y'tzias Mitzrayim [the Exodus from Egypt] and Matan Torah [the Giving of the Torah] is explained. As is explained at the end there on the pasuk, "Anochi Hashem Elokecha hama'alcha mai'eretz Mitzrayim, harchev picha va'amal'aihu" ["I am Hashem your G-d Who brought you up from the land of Egypt; open your mouth wide and I will fill it"] (T'hilim 81:11), see there. For in Mitzrayim, before Kabbalas HaTorah [the receiving of the Torah], there was the aspect of mikotzer ruach [shortness of spirit] — they were unable to draw the ruach chayim to complete the deficiency etc., as is written there. And from this was the main galus [exile], for the Egyptians and Pharaoh grew mighty, as their ruach was great in their time, and they prevailed over Yisroel. And through this they held them in galus so greatly. For all the exiles and troubles of the nations who rule over Yisroel are drawn from the aforementioned aspect — because their ruach is great in their time, and through this they rule over Yisroel all the days of the galus. As it is written there, that this is the aspect of "Al amcha ya'arimu sod v'yisya'atzu al tz'funecha" ["Against Your people they plot cunningly and take counsel against Your hidden ones"] (T'hilim 83:4). And for this reason Yisroel are called "aniyah so'arah" ["a storm-tossed, afflicted one"] (Y'shayah 54:11), because the ruach chayim of the nations, which is a ruach s'arah [storm wind], rules over them, as is explained there, see there.

Let us return to the matter of Rosh Chodesh. And this is the aspect of the custom to go to the graves of tzaddikim on Erev Rosh Chodesh. For it is explained there in the Torah mentioned above that the essential tikkun hamishpat is drawn by the tzaddik through the aspect of his holy sleep (shainah) — which is the ways of t'mimus and p'shitus that he practices, setting aside his wisdom and casting himself into all kinds of mud and mire for the sake of the will of Hashem, blessed be He, etc. — see there well, and see what is explained there at the end. And in truth it is a very great thing to cast away from oneself all wisdoms, etc. — through which the mishpat is raised from the depths to which it had fallen, etc. — see there well. 92

And because in Mitzrayim it was before Kabbalas HaTorah, which is where the primary ruach chayim is, as above — therefore it was very difficult to go out from there. But Hashem Yisbarach had mercy on His people in the z'chus [merit] of our forefathers, Avraham, Yitzchak, and Yaakov, who began to draw the illumination of the Torah into the world, for Hashem Yisbarach spoke with them and they were commanded several mitzvos. And likewise Moshe, through the great wondrousness of the power of his k'dushah [holiness], merited that Hashem Yisbarach revealed Himself to him in Mitzrayim, and he began to draw forth the aspect of Kabbalas HaTorah in Mitzrayim. And through this, Moshe merited even in Mitzrayim to receive the ruach chayim from the Torah. And therefore Hashem Yisbarach sent him to redeem His children.

And therefore, after the histalkus (passing) of the tzaddik, when the aspect of shainah is even greater — for the death of the tzaddikim is called shainah until the Resurrection, as it is written: "and He sustains His faithfulness to those who sleep in the dust," etc. And it is written: "And many of those who sleep in the ground of dust shall awaken," etc. — then they attain the aspect of tikkun hamishpat even more. For there is an aspect of the falling of mishpat that has fallen very low, into extremely deep depths — to the point that even the great tzaddik who merits, through the aspect of shainah mentioned above, the aspect of tikkun hamishpat, to raise the mishpat from the deep, as mentioned — but there is an aspect of the falling of mishpat whose fall is so very deep that it is impossible during his lifetime to raise it, even through the aspect of his holy shainah — but only through his actual histalkus, when he is in the ultimate state of bittul (self-nullification). And then specifically he draws even more the aspect of the tikkun of shainah mentioned above, because his death is the aspect of shainah, as mentioned. And then he is able to raise more and more the mishpat that had fallen very, very deeply, to the most profound depths — which could not possibly have been raised during his lifetime, but only through the shainah of his actual histalkus. 93

And for this reason Moshe refused greatly to go, and argued much with Hashem Yisbarach: "Mi anochi ki ailaich v'chi otzi" ["Who am I that I should go and that I should bring out"] (Sh'mos 3:11). And Rashi explained: "What z'chus [do they have]?" etc. That is, he thought: since they still had not received the Torah, how is it possible to draw upon them the ruach chayim to bring them out from Mitzrayim, which rules over them? And Hashem Yisbarach answered: "B'hotzi'acha es ha'am miMitzrayim ta'avdun" ["When you bring the people out of Mitzrayim, you will serve"] (Sh'mos 3:12). And Rashi explained: "And as for what you asked, 'What z'chus do they have?' — a great z'chus I have upon them: 'B'hotzi'acha' etc., that they are destined to receive the Torah." That is, Hashem Yisbarach had mercy on them and drew upon them the ruach chayim from the Torah that they were destined to receive, even though they had not yet received it.

And therefore we go to his grave in order to draw upon ourselves the aspect of tikkun hamishpat, which is the essential completion of the tikkun. And therefore we cry out there to Hashem, blessed be He, even more from the depth of the heart — for each time one must begin from the beginning of the tikkun, as mentioned, namely from the cry of the heart from the depths, as mentioned. And therefore we go there on Erev Rosh Chodesh especially, in order to draw upon ourselves through this the aspect of the holiness of Rosh Chodesh — for then all the tikkunim mentioned above are accomplished through the true tzaddikim who engage in all these tikkunim. For the essential completion of the tikkun is the aspect of tikkun hamishpat, which is the aspect of the bond of the Chariot — to raise all the fallen loves that came through the blemish of justice, as is explained there. 94

And this is the aspect of what was initially revealed to him from within the s'neh [burning bush], corresponding to "imo anochi v'tzarah" ["I am with him in distress"] (T'hilim 91:15). For the Tzadik and the Torah and Hashem Yisbarach are one, for the Tzadik receives the ruach chayim from the Torah, which is His achdus [unity] Yisbarach, and with this he enlivens Yisroel and completes all of their deficiencies. And when it is necessary to subdue the wicked who rule over them, the Tzadik must descend into the evil middah [trait] in which they are most deeply sunk — which is their tzinor [pipeline/channel] through which they receive chiyus. And the Tzadik enters specifically there and shatters that tzinor, which is their evil middah, as is explained well there on the pasuk "Mashpil r'sha'im adei aretz" ["He brings down the wicked to the ground"] (T'hilim 147:6) — rashei taivos [initial letters]: aish, ruach, mayim, afar [fire, wind, water, earth], see there.

For on Erev Rosh Chodesh the moon is at its ultimate state of diminishment — and then specifically it begins to be filled immediately on Rosh Chodesh. And this is a hint regarding each person of Yisrael, that they are destined to be renewed like it, etc. — as we say in the blessing of Kiddush Levanah. For all the days of the world we engage in rectifying the blemish of the moon, and each time we rectify it little by little, until in the future its blemish will be completely filled and there will be no diminishment in it at all, etc. And even though in the physical realm we do not now see any tikkun in the moon — for each month it returns and diminishes as before — nevertheless we believe that our exertion is not in vain, chas v'shalom. And certainly with each Rosh Chodesh and with each blessing of Kiddush Levanah, and through the other tikkunim that the tzaddikim and all Yisrael perform on its behalf — certainly it is being rectified spiritually each time, until in the future we will see this with our own eyes: that its blemish has been filled through the holiness of the tzaddikim and the generality of Yisrael. 95

And therefore He Yisbarach revealed Himself to him from within the s'neh, because of "imo anochi v'tzarah" — to show that when Yisroel are in distress in galus under the nations who rule over them through the tzinor of their middah, one must be with them in their distress, to enter into that very tzinor from which their main distress comes, and to shatter it, as above. For Yisroel in galus are called "k'shoshanah bain hachochim" ["like a rose among thorns"] — that the thorns prick it etc., as Rashi explained there. That is, the nations who oppress Yisroel are the thorns and thistles, the aspect of a s'neh. And there the Tzadik who is included in Hashem Yisbarach must descend, to shatter that tzinor that distresses Yisroel, which is the aspect of a s'neh, the aspect of thorns and thistles as above. For the main galus is the evil middah itself, which is their tzinor — meaning, their prevailing over Yisroel with their evil middah — that is the main galus, the aspect of "vayis'arvu vagoyim" ["and they mingled among the nations"] (T'hilim 106:35) etc.

And so it is with each person of Yisrael, who has ascents and descents all his days without measure — to the point that it seems to him that he has accomplished nothing, since each time he returns and diminishes or is blemished, chas v'shalom. Nevertheless, no exertion is in vain, chas v'shalom — as has already been explained among us many times. 96

And this is the aspect of all the ten makos [plagues] that Moshe brought upon them, showing them that all the ruach chayim of all the things in the world are with him. And therefore he was able to do as he wished in the world and change from water to blood and afterwards change back from blood to water etc., because from him comes all the chiyus of all the things in the world. And therefore he could certainly rule in the world and change nature as he desired.

And the essential thing is t'mimus and p'shitus — to strengthen oneself in the ways of t'mimus and p'shitus of the true tzaddikim. Through this one can prevail in mishpat even if one has fallen to the very deep, chas v'shalom. For the essential fall of every person is through the blemish of the bris, which comes from the fallen loves, which come through the aspect of the blemish of justice. And there are those whose fall is exceedingly deep, Rachmana litzlan. And the essential tikkun is through the aspect of the bond of the Chariot, as is explained there. 97

And therefore at first he showed them the sign of the mateh [staff] that turned into a nachash [snake] and afterwards from a nachash back to a mateh. For the mateh of Moshe alludes to the fact that he had already broken the b'chirah [free will, i.e., overcome the evil inclination] and sanctified himself completely from the hold of the Aitz HaDa'as Tov vaRa [the Tree of Knowledge of Good and Evil], and no evil from any middah had a hold on him — this is the aspect of "u'matei haElokim b'yadi" ["and the staff of G-d in my hand"] (Sh'mos 17:9), as is explained in the Tikunim and in the words of Rabbeinu z"l, see there in Siman 79. And therefore he showed them specifically through the mateh that he could descend into their evil tzinor, which is the aspect of the Nachash HaKadmoni [the Primordial Serpent], from which come all the evil middos and all the channels of all the wicked. And afterwards he would emerge from there in peace, for afterwards it would return from a nachash to a mateh — only that he descended there to subdue and shatter their evil, in the aspect of "vayivla matei Aharon es matosam" ["and the staff of Aharon swallowed their staffs"] (Sh'mos 7:12).

And the tikkun of the bond of the Chariot — each person can draw upon himself by carefully guarding to bind and connect his thought together to one place, so that it does not scatter outward, but rather is held and bound together to Hashem, blessed be He, and His Torah with a firm and strong bond. For the essential tikkun of the Chariot is through the tikkun of the thought in the mind — as is understood in the Tikunim: that evil thoughts are the aspect of impure creatures (chayos t'maios), and holy thoughts are the aspect of the creatures of the Chariot — lion, ox, eagle, etc. — and "Man rides upon them all" — see there. For each person of Yisrael must be a Chariot for the Sh'chinah, as our Sages, of blessed memory, said: "The tzaddikim are the Chariot of Hashem, blessed be He." And the essential thing is through the holiness of thought, which is the essence of man — through which one is included in the aspect of the Man who sits upon the Throne, which is the essence of the Chariot. Therefore when one binds his thought together to Him, blessed be He, so that it does not go outside of holiness, chas v'shalom — through this is the aspect of the bond of the Chariot, as mentioned. 98

And this is what Yochanai and Mamrai asked him: "Are you bringing straw to Afarayim [a city of straw]?" And he answered them: "L'masa yarka yarka sh'kul" ["To a city of vegetables, bring vegetables"] (as Chazal said, M'nachos 85a). For this is precisely what one must do — specifically enter into the very tzinor and conduct of the wicked rulers, to subdue and shatter them. For "minei u'vai abba laizil bei narga" ["from the forest itself comes the handle for the axe"]. This is the aspect of "l'masa yarka yarka sh'kul," for one must descend into his evil middah specifically, which is their tzinor, in order to shatter them as above.

And the matter of this hiskashrus (bonding) is a wondrous counsel that we heard from his holy mouth, of blessed memory: that when desires and hirhurim (impure thoughts) overpower a person, as they do, chas v'shalom — one must bind oneself together, as mentioned. But the essential aspect of the tikkun of the Chariot — which is the essential tikkun hamishpat, the tikkun of thoughts of adultery, the tikkun of the fallen loves — one cannot merit except through the power and merit of the tzaddik who merited tikkun hamishpat in completeness through the great wonder of his t'mimus and p'shitus mentioned above. And even more so after his histalkus — which is the aspect of a long sleep, during which he engages in this tikkun more and more, as mentioned — raising the mishpat and the fallen loves from the most profound, bottommost depths. 99

And therefore he brought upon them several types of makos, to show that the chiyus of all the things in the world is entirely in his hand. For in the ten makos there were wondrous changes and signs in all four y'sodos [elements] — aish, ruach, mayim, afar [fire, wind, water, earth] — which are the aspect of domeim, tzomei'ach, chai, m'dabeir [inanimate, vegetable, animal, human]. For the water was struck — the aspect of y'sod hamayim [the element of water]. And the dust of the earth became lice — the aspect of y'sod he'afar [the element of earth]. And the east wind carried the locusts — the aspect of y'sod haruach [the element of wind]. And fire blazing within the hail — the aspect of y'sod ha'aish [the element of fire]. And likewise the domemim [inanimate things] were struck, which is the dust of the earth; and the tzomei'ach [vegetation], which is all the grass of the field that the hail struck etc.; and the chai [animal], which is the arov [wild beasts] that came upon them, and likewise the dever [pestilence] that killed all their livestock; and the m'dabeir [human] was struck in all the makos, especially in sh'chin [boils] and makas b'choros [the plague of the firstborn].

For it is known to many that there are now people whose fall is deep unto the abyss — as many know in their own souls what passes over them — to the point that many have despaired of Hashem, blessed be He, through this, Rachmana litzlan. But in truth, the great cry of [Rabainu], of blessed memory, has already been made known among us: that there is no despair in the world at all! For all the true tzaddikim who dwell in the dust draw the aspect of the tikkun of the bond of the Chariot down to the very abyss, and raise the mishpat and the fallen loves from there. And whoever truly holds onto them can find counsels and salvations even in the lowest depths and below — to bind himself even there, to gather the scattering of his thoughts, to return them to holiness from the very lowest depths. And through this specifically one raises the holiness of mishpat from the abyss. For this is exceedingly precious before Hashem, blessed be He — when a person draws himself from such a deep fall to Hashem, blessed be He. Through this specifically one rectifies and raises many holinesses, as is brought elsewhere. 100

It comes out that through the ten makos he showed them that He Yisbarach rules in the world over all four y'sodos — aish, ruach, mayim, afar — and over all the domeim, tzomei'ach, chai, m'dabeir, for from Him comes the chiyus to all of them, and therefore He can do as He wishes. And therefore each time he demonstrated His might, that He could nullify the plague, as it is written, "Hispa'air alai l'masai a'tir l'cha...l'ma'an taida ki laHashem ha'aretz" ["Set your glory over me: for when shall I entreat for you...that you may know that the earth is Hashem's"] (Sh'mos 8:5–6). That is, he showed them that He can complete all the deficiencies through His ruach chayim, for all the makos are deficiencies, and He can remove the makos and complete all the deficiencies, for from Him is the ruach chayim to all the things in the world.

And this is the aspect of: "the descent is the purpose of the ascent." For specifically through the great descent — when one has gone very far astray — when one overcomes even there and draws oneself to the ways of t'mimus and p'shitus of the true tzaddik, and does not despair of oneself in any way whatsoever, and gathers the scattering of his thoughts even there, and turns to Hashem, blessed be He — through this specifically a wondrous tikkun is made each time, until in the very end one will merit to ascend from there and everything will be rectified. And it is all through the power of the true tzaddik, who lowered himself so much and rolled himself in all manner of mud and mire for the sake of His will, blessed be He — that is, he engaged with people who were very soiled and sullied in their deeds, Rachmana litzlan. As our Master, Teacher, and Rebbe, of blessed memory, said of himself: "And my hands are soiled with blood and with the fetal sac and the placenta, in order to," etc. 101

And therefore they were not subdued until He brought upon them makas b'choros [the plague of the firstborn], which is the main tzinor of their chiyus, for they worshipped the lamb, which is the firstborn of the constellations, as is brought [in the sources]. And this is the aspect of "uvailohaihem asah Hashem sh'fatim" ["and upon their gods Hashem executed judgments"] (B'midbar 33:4). And therefore the water was struck first, because they worshipped it. As Rashi explained there, that when HaKadosh Baruch Hu exacts punishment from a nation, He punishes their gods first. For their evil tzinor — from which they receive their ruach chayim — this is the aspect of their avodah zarah [idolatry] and their elohim achairim [other gods]. And therefore He punished their gods first, which is their evil tzinor, which He shattered and subdued and nullified. And through this the Egyptians were nullified automatically, and Yisroel went out from there in peace.

And through this power, even one who is in the midst of mud and mire, even in the most filthy places, in the depths of the sea in the lowest abyss — even there he can draw upon himself the aspect of the hiskashrus mentioned above, which is drawn from the aspect of the tikkun of the bond of the Chariot of the true tzaddikim. Through this, the mishpat and the fallen loves are raised from the abyss. For this is the essential tikkun of this last, long, bitter exile, which is called "t'hom" (abyss) — as our Sages, of blessed memory, expounded on the verse: "And the earth was formless and void, and darkness upon the face of the deep" — these are the four kingdoms, and this last exile is called "t'hom." For through our many sins we have fallen to the abyss, the aspect of: "and she descended wondrously (va'taird p'la'im)" — which is the aspect of the descent of mishpat, the aspect of: "when a matter for judgment is too wondrous (yipalai) for you." And the essential tikkun is through true t'mimus and p'shitus, and casting away all wisdoms, etc. — which is drawn from the t'mimus of the true tzaddikim, which is the aspect of holy shainah. Through this they merited to raise the mishpat from the lowest depths and to rectify it in completeness, as mentioned. 102

And this is what Yisro said: "Atah yadati ki gadol Hashem mikol ha'Elokim, ki badavar asher zadu alaihem" ["Now I know that Hashem is greater than all gods, for in the very matter in which they plotted against them"] (Sh'mos 18:11). "Badavar asher zadu" specifically — that is, specifically through the matter in which they wickedly and intentionally sinned, which is their evil middah, which is their tzinor — specifically through it they were broken and fell, because Moshe was able to descend into their evil tzinor, which is their evil middah, to shatter and nullify it, through which came their downfall, as above.

And therefore the n'si'im (princes) brought wagons and cattle to carry the Mishkan when they dismantled it. For this is the essential tikkun. For the Mishkan is the aspect of the tikkun of the Chariot, the aspect of: "His chariot (merkavo) is purple (argaman)" — which was said regarding the Mishkan, as mentioned. And therefore the n'si'im, who engage in tikkun hamishpat — which is the tikkun of the Chariot — engaged in its dedication, as mentioned. But the essential tikkun was through the wagons and cattle that they brought in order to carry the Mishkan at the time of its dismantling. For this is the essential tikkun hamishpat: that even at the time of the great destruction, we should have the power to draw the aspect of tikkun hamishpat. This is what Moshe Rabainu, alav hashalom, drew down through the constructions of the Mishkan — that he erected it and dismantled it. 103

And behold, even though all Yisroel saw then the greatness of the power of Moshe, that all the ruach chayim of all the things in the world was with him, as above, and likewise they saw in all the wonders he did for them in the midbar [wilderness], providing all their needs — food, drink, and clothing, which are the well, the clouds, and the mahn etc. — from which they saw that the Tzadik, who is Moshe, completes for them all deficiencies, as it is written, "Lo chasarta davar" ["You lacked nothing"] (D'varim 2:7) — despite all this, they kept complaining each time, and they tested Him Yisbarach with ten trials etc., as Chazal said. And all of this was drawn from the k'lipah [husk] and contamination of Amalaik, who is from the seed of Eisav, who is the main rav of k'lipah, as is explained there in the aforementioned Torah [lesson].

For Amalaik is comprised of all the evil middos, which are the totality of all the evil channels of all the nations, as it is written, "Raishis goyim Amalaik" ["The first of the nations is Amalaik"] (B'midbar 24:20) — he is comprised of all the evil of all the nations and he is their head and root.

And therefore, even though Moshe shattered the evil tzinor of Pharaoh and Mitzrayim and through this took Yisroel out from there in both gashmiyus [physical] and ruchniyus [spiritual terms] — for just as he took them out in gashmiyus from the galus of Mitzrayim, so he brought their n'shamos [souls] out from the contamination of Mitzrayim, from their evil, for he took them out of the forty-nine sha'arai tumah [gates of impurity] and brought them into the forty-nine sha'arai k'dushah [gates of holiness] — despite all this, the Ba'al Davar [the Adversary] still incited them to complain about Moshe. And all of this was drawn from the fact that the root and totality of all the evil channels — which is the k'lipah of Amalaik — had not yet been shattered, as above.

And for this reason they would erect the Mishkan each time during their encampment and dismantle it at the time of their journeying. This is the aspect of: "These are the reckonings of the Mishkan — Mishkan." And our Sages, of blessed memory, expounded: "Mishkan in its construction, Mishkan in its destruction." For Moshe Rabainu drew a wondrous tikkun: that even when the Bais HaMikdash would be destroyed — which is the aspect of "Mishkan in its destruction" — even then we can draw upon ourselves the aspect of tikkun hamishpat mentioned above, through the power of the true tzaddikim, as mentioned. And this was drawn through their dismantling the Mishkan at each time of their journeying, and loading it on the wagons and cattle that the n'si'im donated, and journeying by the word of Hashem in the four camps of the banners. For all of this is the aspect of the bond of the Chariot — since the four banners are the aspect of the four creatures of the Chariot. And in this is the tikkun: that even at the time of the dismantling of the Mishkan, they would draw the aspect of the bond of the Chariot. Through this he drew a tikkun for all generations: that even in the aspect of "Mishkan in its destruction" — when the Bais HaMikdash will be destroyed and the tzaddikim will pass away, which is harder than the destruction of the Bais HaMikdash — even then we can draw the aspect of the bond of the Chariot through the power of the true tzaddikim, as mentioned. 104

And this is what is written: "Al riv b'nai Yisroel v'al nasosam es Hashem laimor hayaish Hashem b'kirbainu im ayin, vayavo Amalaik" etc. ["Because of the quarrel of the Children of Israel and their testing of Hashem, saying, 'Is Hashem among us or not?' And Amalaik came"] (Sh'mos 17:7–8). For because they tested Hashem and did not believe completely that Moshe could complete for them all their deficiencies — since all the ruach chayim is with him, as above — this p'gam [blemish] of emunah [faith] was drawn from the k'lipah of Amalaik as above. Therefore "vayavo Amalaik" — he came upon them also in gashmiyus to wage war with them.

As Rashi explained there, and this is his language: "'Vayavo Amalaik etc.' — this parashah is placed adjacent to this verse to say: I am constantly among you and ready for all your needs, and you say 'Is Hashem among us or not?' By your lives, the dog comes and bites you" etc. That is, as above. And therefore Amalaik came before Matan Torah, for the primary drawing of the ruach chayim is through the Torah, which is the Aseres HaDibros [Ten Commandments], the aspect of the ten types of pulses, as is written there. And Amalaik, who is the aspect of the rav of k'lipah, the aspect of the ruach of the Sitra Achara, wanted to prevent them and delay them from this. But Moshe Rabbeinu stood against him through abundant t'filah, praying greatly to Hashem Yisbarach then, as it is written, "Vay'hi yadav emunah" ["and his hands were faith/steady"] (Sh'mos 17:12). And the Targum [translates]: "his hands were spread in prayer." And this is "vay'hi yadav emunah" — "yadav" [his hands] is the aspect of the ruach chayim, which is the aspect of the ten types of pulses whose main [presence] is in the hands, where all the pulses, all the ten types of pulses [are found]. That is, he prayed so much until he drew the ruach chayim of k'dushah to subdue and shatter the k'lipah of Amalaik, who is the rav of k'lipah who opposes the rav of k'dushah, as above. And then "vayachalosh Y'hoshua es Amalaik" etc. — "he cut off the heads of his warriors" etc., and he did not kill them all. From here [we see] that they acted according to the Dibur [the Divine Word], for it is impossible to completely subdue Amalaik in one time, because he is the aspect of the Samech-Mem and the Ba'al Davar himself, whom it is impossible to completely nullify, for then b'chirah [free will] would be nullified. And therefore he strengthens himself each time against Yisroel. But Hashem Yisbarach has mercy on His people and fights with him Himself, as it is written, "Ki yad al kais Yah, milchamah laHashem ba'Amalaik midor dor" ["For a hand is upon the throne of Yah, a war for Hashem against Amalaik from generation to generation"] (Sh'mos 17:16). HaKadosh Baruch Hu swore that His Name is not complete and His throne is not complete until the memory of Amalaik is erased. This is the aspect of the idea that, kiv'yachol [as it were], Hashem Yisbarach Himself lowers the letters of His Name into the evil channels of the k'lipah of Amalaik, in order to subdue and shatter it etc. And this is the aspect of Purim, for Haman from the seed of Amalaik plotted against the Jews to destroy them. For he saw that Yisroel had been in galus for so many years, when the ruach of the Sitra Achara of the nations rules over them — about which it is said, "Tacharish k'vala rasha tzadik mimenu" ["Will You be silent when the wicked swallows one more righteous than he?"] (Chavakuk 1:13), for Chavakuk said this about galus Bavel [the Babylonian exile]. For in the time of galus, when the nations rule over Yisroel, Yisroel are considered as though the nations have swallowed them, chas v'shalom, with the ruach chayim of the Sitra Achara, which is great in their time. And Haman, yimach sh'mo [may his name be erased], thought that since he was in league with Achashvairosh, who is the wicked kingdom, and he was from the seed of Amalaik who is comprised of all the evil channels of all the nations — therefore they would be able to swallow Yisroel completely, chas v'shalom. And therefore he gathered all the forces of the Sitra Achara, which are all the ten kisrin dim'sa'avusa [crowns of impurity], which are his ten sons, as is brought in the Tikunim. And he wanted to overpower Yisroel to destroy them completely, chas v'shalom, and he decreed "l'hashmid laharog ul'abeid" ["to destroy, to kill, and to annihilate"] etc. (Esther 3:13). For he wanted to rob from them all the ruach chayim that they receive from the rav of k'dushah, and to prevail over them with the ruach of tumah [impurity], the ruach of the Sitra Achara, and to swallow them completely, chas v'shalom. For he thought there was no one to be found who could descend into his evil to shatter his tzinor, because he was comprised of all the evil channels, as above. And therefore there truly was then a great danger, a time of trouble the like of which had never been. But Hashem Yisbarach had mercy on His people and sent them Mordechai and Esther, who through the greatness of their power descended even into the evil channels of Haman and Achashvairosh and shattered and subdued them, and saved Yisroel from them, and "v'nahafoch hu asher yishl'tu" etc. ["it was reversed, that the Jews ruled"] (Esther 9:1). And therefore the miracle came about through the fact that Esther was taken to the king Achashvairosh — this is the aspect of the above-mentioned secret, that the great Tzadik must descend into the evil tzinor of the rasha etc., which is his evil middah, as above. And the main evil tzinor that encompasses all evils is the desire for mishgal [sexual immorality], and through there is the main sustenance of the world, for it is the aspect of ruach, as it is written, "v'lo kamah od ruach b'ish" ["and no spirit remained in any man"] (Y'hoshua 2:11). And from there is the main procreation, through which the ruach of life is drawn from generation to generation, from father to son etc., for it is the aspect of "Tzadik Chai almin" ["the Righteous One Who lives forever"]. But "es zeh l'umas zeh" ["this opposite this"], for there is the main hold of the ruach of the Sitra Achara. And from the sin of Adam HaRishon, all the n'shamos [souls] became intermingled between good and evil. And therefore it is impossible to draw forth and beget any n'shamah in this world unless one descends and passes through their ruach and shatters their tzinor and brings the n'shamah out from there. And all of this is through the power of the true Tzadikim who shattered this desire completely, for they descended and passed through all the evil channels of the Sitra Achara and shattered them completely to bring out all the n'shamos from there. And Amalaik, who is the ruach of tumah of the rav of k'lipah, is the aspect of the desire of adultery, as it is written, "asher karcha baderech" ["who happened upon you on the way"] (D'varim 25:18), as is brought [in the sources]. And his entire strengthening is in this desire. Therefore the miracle came about through the fact that Esther was taken to the house of the king — this is the aspect of descending into their evil tzinor to shatter and subdue it. For he did not touch her, as is stated in the Tikunim. And this is the aspect of the taking of Sarah to the house of Pharaoh, which is the aspect of "ais asher shalat ha'adam b'adam l'ra lo" ["a time when one man rules over another to his detriment"] (Koheles 8:9). And all of this was through the greatness of the power of Mordechai, who was "yoshaiv b'sha'ar hamelech" ["sitting at the king's gate"] (Esther 2:21) etc., and "b'chol yom vayom" ["each and every day"] etc. "lada'as es sh'lom Esther" ["to know the welfare of Esther"] (Esther 2:11). For through the greatness of the holy power of both of them — Mordechai and Esther — they shattered their evil tzinor, through the fact that Esther was taken to their house, which is the aspect of the descent of the Tzadik into the evil tzinor of the Sitra Achara to subdue and bring it down to the ground. For Mordechai was pure and clear, and no evil had any hold on him whatsoever, in the aspect of "mor d'ror" [myrrh of freedom] — "marai dach'ya" [master of purity] — for he was completely pure and clean, and he was able to guard Esther, who was bone of his bones, so that no stranger would touch her. Rather, on the contrary, through the fact that she was taken to him, she would subdue and bring him low, as above. And therefore Mordechai's prevailing against Haman was through t'filah, as it is written, "Vayiz'ak z'akah g'dolah u'marah" ["And he cried out a great and bitter cry"] (Esther 4:1). And as Chazal said, "Ben Kish — shehikish al dalsei rachamim" ["Son of Kish — for he knocked on the doors of mercy"] (Megillah 12b). For the primary ruach chayim is received from the Torah, and the Torah is drawn through t'filah, as is written there — for the wellspring of wisdom of the Torah comes forth from the t'filah, which is the aspect of Aiden, "ayin lo ra'asah" ["no eye has seen"] etc. (Y'shayah 64:3), see there. And therefore, against Amalaik it is impossible to stand except through t'filah, to greatly increase t'filah and tachanunim [supplications] very, very much, in order to arouse each time the root of the wellspring of the Torah, in order to draw the ruach chayim of the Torah from its root, in order to subdue Amalaik. For he strengthens himself each time because he is comprised of all the evil channels etc. as above, and it is impossible to shatter him completely in one time, as above. Therefore one must each time arouse against him the root of the wellspring, which is the t'filah, from which comes the wellspring that waters the garden, from which comes all the ruach chayim. And through this one subdues and brings him down each time. And therefore Moshe too stood against him with t'filah, as it is written, "Vay'hi yadav emunah," as above. And this is the aspect of "u'Mordechai yatza milifnai hamelech bilvush malchus t'chailes" etc. ["And Mordechai went forth from before the king in royal garments of t'chailes (blue)"] (Esther 8:15) — an allusion to the t'chailes [blue thread] of the tzitzis. For tzitzis is the aspect of the ruach chayim of the true Tzadik, the aspect of Mordechai, through which he prevails over the rav of k'lipah, which is the aspect of Haman-Amalaik, the aspect of Eisav — "admoni k'aderes" ["ruddy, like a garment"], like a tallis etc. — as is written there, see there. The general principle is that the war of Haman-Amalaik in every generation is the main matter of hiskarvus [drawing close] to true Tzadikim. For the primary chiyus of k'dushah in gashmiyus and ruchniyus is through the true Tzadik, who is the true Rav, with whom is all the ruach chayim of the Torah, who completes all the deficiencies in the world and who atones all the avonos, which are the primary deficiencies. As it is written, "V'hayisi ani uvni Shlomo chata'im" ["Then I and my son Shlomo will be sinners"] (M'lachim I 1:21). And Rashi explained: "chasairim" [deficient]. For a person does not commit a transgression unless a ruach sh'tus [spirit of folly] enters him (Sotah 3a), which is the ruach of tumah, the ruach of the rav of k'lipah. And ruach sh'tus is the opposite of da'as [knowledge/awareness]. And therefore he has all the deficiencies, for "da'as chasarta, meh kanisa" ["if you lack da'as, what have you acquired?"] (N'darim 41a). And the Tzadik, the true Rav, can rectify all of this, in the aspect of "v'ish chacham y'chapirenah" ["but a wise man will appease it"] (Mishlei 16:14). For he can descend into the evil of each and every person and bring him out from there and return him to good, and draw upon him at every moment ruach chayim of k'dushah with every breath — especially through a sigh — and complete for him all deficiencies, and enliven him at all times in gashmiyus and ruchniyus, until he merits the true tachlis where it is entirely good, lacking nothing, as it is written, "V'dorshei Hashem lo yachsiru chol tov" ["Those who seek Hashem shall lack no good"] (T'hilim 34:11). And therefore the primary sustenance of the world is through the Tzadik, as it is written, "Alma al mah ka'i? Al amud chad, v'Tzadik sh'mai" ["Upon what does the world stand? Upon one pillar, and Tzadik is its name"] (Chagigah 12b). But opposite this, in every generation there are opponents who dispute the true Tzadik, whose nourishment is from the aspect of the rav of k'lipah, which is the aspect of Eisav, the aspect of Haman-Amalaik, the aspect of "yaish li rav" ["I have much/a master"] (B'reishis 33:9). For every person who does not desire the truth in its truest sense says "yaish li rav" — he chooses for himself a rav, whomever is good in his eyes, who cannot bring him out from his place or raise him from his fall. On the contrary, he distances him from the Tzadik who is the point of truth, for he suckles from the aspect of the aforementioned rav of k'lipah, which is the aspect of the alufai Eisav [chieftains of Eisav], the rabr'vai Eisav [great ones of Eisav]. And these opponents draw their ruach chayim from them — meaning, from the rav of the Sitra Achara, as above — and he is great in his time and very successful, for it seems that they have all the greatness. But it is only temporary, for in the end he is consumed and lost, for "anshei hashaim k'lo hayu" ["the men of renown are as though they never were"]. And all the chiyus that they draw to complete their deficiencies — even though it seems that their deficiency is completed in great abundance, more than enough — it is only for a brief moment. For immediately they are lacking more and more, because "da'as chasarta, meh kanisa." As is visibly apparent, for everyone who is not truly kosher and upright in truth pursues his entire life after livelihood and wealth, and all his days are full of deficiencies, and the more he has, the more he lacks. As Chazal said, "One who has a maneh [100 coins] seeks masayim [200]" etc. (Koheles Rabbah 1:13). And for the most part, he simply lacks, for it seems to him that he profits and profits, yet in the end when he comes to the accounting, he has nothing in hand and remains a great ba'al chov [debtor]. As it is written, "Lo yacharoch r'miyah tzeido" ["A deceitful person will not roast his prey"] (Mishlei 12:27). And he is in the aspect of "v'hamishtakeir mishtakeir el tz'ror nakuv" ["and the earner earns into a bag with a hole"] (Chagai 1:6). Especially now, when this occurrence is very common among the wealthy, for most of them end up as ba'alei chovos [debtors]. And even one who is not a ba'al chov lacks greatly, according to the abundance of his expenditures, for he conducts his household each time with greater extravagance, until everything he earns is not enough. And his head weighs heavily upon him each time from the abundance of his deficiencies, for it seems to him that he lacks from his necessities according to how he conducts himself and his household. And all of this is visibly apparent to anyone somewhat familiar with the conduct of the world — those who do not look at the true tachlis and do not draw close to true Tzadikim. And all of this is because the drawing of their chiyus — which is the aspect of the completion of deficiencies — is drawn to them from the rav of k'lipah, who is himself entirely deficiency, whose heart lacks everything. For their nourishment is from the aspect of "m'oros chasair" [the "luminaries" spelled deficiently], the aspect of "m'airas Hashem b'vais rasha" ["the curse of Hashem is in the house of the wicked"] (Mishlei 3:33). The aspect of "v'haklabim azai nefesh lo yad'u sav'ah" ["and the dogs are brazen of spirit, they never know satisfaction"] (Y'shayah 56:11) — they are never satisfied from their wealth, and they are always greatly lacking. And all of this is because they suckle from the aforementioned rav of k'lipah. And this is "v'haklabim azai nefesh lo yad'u sav'ah, heimah ro'im" etc. — they are the shepherds and leaders of the Sitra Achara, and the chiyus that is drawn from them to complete deficiencies is entirely in the aspect of deficiency, "lo yad'u sav'ah," as above. And this is the aspect of Haman, who is Amalaik from the seed of Eisav, who is the main rav of k'lipah, whose ruach was exceedingly great in his time. As is explained in the Megillah regarding the magnitude of his greatness in his time, as it is written, "Gidel hamelech es Haman vay'nas'aihu vayasem es kis'o" etc., "v'chol avdai hamelech" etc. "kor'im u'mishtachavim l'Haman" etc. ["The king elevated Haman and raised him and set his seat above all" etc., "and all the king's servants" etc. "bowed and prostrated themselves to Haman"] (Esther 3:1–2) — because from him was drawn all their chiyus to complete all of their deficiencies. But "u'Mordechai lo yichra v'lo yishtachaveh" ["Mordechai would not bow and would not prostrate himself"] (Esther 3:2), for he knew it was avodah zarah, the aspect of the rav of k'lipah, whose chiyus is in truth no chiyus at all, and he cannot truly complete any deficiency — he only deceives and misleads people for a brief moment. And therefore Haman was very jealous of him. And this is "Vay'sapeir lahem Haman es k'vod ashro v'rov banav" ["Haman told them of the glory of his wealth and the multitude of his sons"] (Esther 5:11). "V'rov" specifically — meaning, his sons, which are the ten sons of Haman, the aspect of the ten kisrin dim'sa'avusa [crowns of impurity], which are opposite the Aseres HaDibros, which are the totality of the Torah, where the ruach chayim of k'dushah is found. And his ten sons were the opposite of this in k'lipah, from which is the ruach chayim of the Sitra Achara drawn from the rav of k'lipah. This is the aspect of "v'rov banav" — "rov" specifically, the aspect of the rav of k'lipah. And this is "k'vod ashro" [the glory of his wealth], for wealth comes from tzafon [the north], as it is written, "Mitzafon zahav ye'eseh" ["From the north gold comes"] (Iyov 37:22). And tzafon is chasair [deficient]. And from there one must complete all the deficiencies. And he boasted of his wealth, that he had great wealth to complete all deficiencies — for "hakesef ya'aneh es hakol" ["money answers everything"] (Koheles 10:19), and whatever a person lacks he can buy with money. It comes out that wealth is in the aspect of the completion of deficiencies. But in truth, the wealth and money of the Sitra Achara is no wealth at all, for each time he is more lacking, in the aspect of "marbeh n'chasim, marbeh d'agah" ["the more possessions, the more worry"] (Avos 2:7). As we see from Haman himself, yimach sh'mo, that even at the time of the height of his greatness, when fortune was greatly smiling upon him, and he boasted and gloried greatly before his wife and friends in the glory of his wealth and the multitude of his sons — he himself told them of the magnitude of his wound and pain and deficiency, as it is written, "V'chol zeh ainenu shoveh li b'chol ais" etc. ["Yet all this is worthless to me at every moment"] (Esther 5:13). It comes out that even in the time of his lofty greatness he was full of anger and pains. And likewise it is a plague that walks among the majority of people who do not look at the tachlis. Each and every person, to the extent that he has not yet purified himself from the k'lipah and contamination of Haman-Amalaik — which is the contamination of the Nachash [Serpent] — to that extent he is full of sufferings and deficiencies always, even at the time of his greatness. And especially one who has jealousy in his heart over the greatness and wealth of his fellow — then all the wealth in the world is not enough for him. For there are those whose eye is so evil that even if he profits thousands, his soul is bitter over the fact that his fellow profits some profit — and all the more so when he sees someone who profits more than him. This is drawn from the rav of k'lipah, who says, "V'chol zeh ainenu shoveh li b'chol ais" etc. Source: Likutay Halachos, Choshen Mishpat, Laws of One Who Appoints an Agent to Collect His Debt, Halachah 3, §§1–11. Based on Likutay Moharan I:8, "I Saw a Golden Menorah." Translated from the Hebrew. Part 1 of 3. הלכות העושה שליח לגבות חובו, הלכה ג Based on Likutay Moharan I:8, "I Saw a Golden Menorah." For Haman was very jealous when he saw that Mordechai would not bow and prostrate himself to him and did not wish to receive the ruach chayim [spirit of life] from him. For he thought that all the ruach chayim was already with him, chas v'shalom [G-d forbid], and that it was impossible for any Tzadik of the aspect of Mordechai to receive chiyus [vitality] except from him. And therefore he was filled with rage against Mordechai and wanted to kill him, for he thought he had the power to put him to death and to rob his ruach chayim, because he thought that all the ruach chayim was on the side of his sitra [aspect], chas v'shalom. And therefore they advised him to make a tree fifty amos [cubits] high — this is the aspect of the Aitz HaDa'as Tov vaRa [the Tree of Knowledge of Good and Evil], from which the wicked Haman, yimach sh'mo [may his name be erased], drew his sustenance. As Chazal said, "Where is Haman [alluded to] in the Torah? As it says, 'Hamin ha'aitz' ['Did you eat from the tree?']" (Chulin 139b). For there are two trees — ilana d'chayei [the Tree of Life] and ilana d'mosa [the Tree of Death], as is explained at the end of the aforementioned Torah [lesson] on the pasuk "ush'nayim zaisim aleha" etc. ["and two olive trees upon it"] (Zechariah 4:3), see there. And the ilana d'chayei is the aspect of the fifty sha'arai k'dushah [gates of holiness], and the ilana d'mosa is the opposite — the aspect of the fifty sha'arai tumah [gates of impurity]. And it is known that the fiftieth gate — no one can attain it except Mashiach Tzidkainu [our Righteous Messiah], and even Moshe Rabbeinu, alav hashalom [peace be upon him], attained only forty-nine facets, as it is written, "Vat'chas'raihu m'at mai'Elokim" ["You made him slightly less than G-d"] (T'hilim 8:6), as Chazal said (Rosh HaShanah 21b). For Moshe, through his great power, was able to descend into all the forty-nine sha'arai tumah from which Pharaoh and Mitzrayim [Egypt] drew their sustenance, and he shattered all their evil channels. And through this he brought Yisroel out of their galus [exile] in gashmiyus [the physical] and ruchniyus [the spiritual], for he took them out of the aspect of the forty-nine sha'arai tumah and brought them into the forty-nine sha'arai k'dushah, as is known. And all of this was through the power of the fiftieth gate, as it is written, "Vachamushim alu b'nai Yisroel mai'eretz Mitzrayim" ["And the Children of Israel went up chamushim (armed/in fifties) from the land of Mitzrayim"] (Sh'mos 13:18). And fifty times Y'tzias Mitzrayim [the Exodus] is mentioned in the Torah, for "misitra d'yovla nafku" ["from the side of Yovel (the Jubilee) they went out"], which is the aspect of the fiftieth gate, the aspect of "sh'nas hachamishim" ["the fiftieth year"]. For even though Moshe Rabbeinu, alav hashalom, did not attain the fiftieth gate, nevertheless through the greatness of his power and holiness he drew the freedom and holiness from there to all the forty-nine gates, which all receive from there. And through this a great light was added to them, and they prevailed against the forty-nine sha'arai tumah and shattered and subdued them. And through this he brought Yisroel out from there, and they received the Torah on Shavuos on the fiftieth day, after they counted the forty-nine days of the S'firah, as above. For Pharaoh and Mitzrayim — the main source of their power and sustenance was from the forty-nine sha'arai tumah. And therefore, as soon as Moshe drew the illumination from the fiftieth gate, the forty-nine sha'arai k'dushah prevailed and he brought Yisroel out of the galus. But Haman, yimach sh'mo, who is Amalaik, is in the aspect of the fiftieth gate of tumah, about which it is said, "Vataired p'la'im" ["she descended wondrously"] (Eichah 1:9). This is the aspect of this last galus, in which the kaitz [end] is sealed and very hidden. And Haman thought he would prevail against Mordechai with all the fifty sha'arai tumah. And therefore he plotted to make a tree fifty amos high and to hang Mordechai upon it — for he wanted to cast him down and make him fall, chas v'shalom, through the overpowering of the Sitra Achara [Other Side] of the fiftieth gate, from which Haman drew his sustenance, for there is no one who can descend there to shatter this evil channel that encompasses all the evil channels of all the Sitrin Achranin [Other Sides], all of which draw sustenance from there. And this is the aspect of specifically hanging — that he wanted specifically to hang him. For these sha'arai tumah that are opposite the sha'arai k'dushah — there is the main b'chirah [free choice]. For this is the essential aspect of the Aitz HaDa'as Tov vaRa — that every person according to his level must guard himself very, very carefully not to touch the evil and the tumah, but only to choose the good. However, there are Tzadikim of the aspect of Moshe who have already sanctified themselves completely from all hold of evil, and they are entirely holy, to the point that they have no b'chirah whatsoever in any matter of desire. Rather, their entire b'chirah is only in the aspect of "Moshe added one day from his own understanding" (Shabbos 87a) — meaning, when they cannot find counsel within themselves how to conduct themselves, because they do not know how He Yisbarach truly wants [them to act]. This was the essential b'chirah of Moshe and of the Tzadikim who are of his aspect, as is explained in the Torah "Vaya'anu kol ha'am" (in Siman 190 and in the Sichah [conversation] pertaining to it that is written in another place). And this b'chirah is drawn from the fiftieth gate of the fifty sha'arai binah [gates of understanding] that Moshe did not attain. And because he did not yet attain this level of understanding, therefore he cannot give himself counsel when he reaches there, and from there is all of his b'chirah. And therefore Haman, yimach sh'mo, who drew sustenance from the fiftieth gate of tumah, wanted to prevail and to raise Mordechai upon the tree that was fifty amos high and to hang him upon it. That is, the k'lipah [husk] and the Sitra Achara that is opposite the k'dushah wanted to raise the Tzadik up to the fiftieth gate of binah and to plunge him into a very subtle and hidden investigation until he would fall into doubts and would not know himself how to conduct himself. And this is the aspect of hanging — like one who hangs in doubt, for doubt is called "hanging," as in an asham taluy [a suspended guilt-offering] that comes because of doubt. For these doubts are the main b'chirah of the great Tzadikim, of the aspect of Moshe, who is the aspect of Mordechai. And Haman, through the intensity of his overpowering in the k'lipah, wanted to cast him down from there, for he wanted to twist his heart and mislead him until he would fall completely through this, chas v'shalom. That is, the main overpowering of the Sitra Achara, which is the aspect of the k'lipah of Haman-Amalaik in every generation, is what increases machlokes [dispute] in Yisroel against the true Tzadikim — opponents who stand against them, whose sustenance is from the rav of k'lipah [the master of the husk], the aspect of "yaish li rav" ["I have a master"], as above. And in this matter there are thousands and myriads of aspects without end. For certainly, Yisroel are holy, and most of them are not attached to or drawn close to the rav of k'lipah himself. Rather, there are leaders who are not completely pure and clean from the hold of the contamination of the rav of k'lipah, for "Who can say, 'I have purified my heart; I am clean from my sin'?" (Mishlei 20:9). And they dispute and oppose the Tzadik and all those who accompany him — this Tzadik who is entirely holy, the aspect of Mordechai, "mor d'ror" — "marai dach'ya" [master of purity], pure and clean completely without any hold of the contamination whatsoever, through whom specifically is the main chiyus and k'dushah, as above. And from the intensity of the confusion of the machlokes, the world becomes completely confounded through the overpowering of the rav of k'lipah, who introduced this machlokes into Yisroel. Not only that, but the Sitra Achara, the aspect of the contamination of Haman-Amalaik, overpowers so much that it wants to introduce doubts even into the heart of the Tzadik himself — that the true Tzadik himself becomes uncertain whether he still has the power to lead Yisroel and bring them back to good, because he sees the great spreading of the Sitra Achara and the abundance of machlokes from every side. And through this it wants to make the Tzadik fall, chas v'shalom. For if he would not lead Yisroel, chas v'shalom, he would descend from his greatness, as Chazal said: "Did I give you greatness except for the sake of Yisroel?" (B'rachos 32a). And this is the aspect of the hanging that Haman wanted — to hang Mordechai, who is the true Tzadik in every generation, who is entirely pure and holy — he wanted to bring him into doubts so that he would not lead Yisroel, chas v'shalom, as above. And in truth, it was a time of great trouble the like of which had never been, and the entire world was tottering, nearly, nearly being consumed if, chas v'shalom, the scheme of the Satan had succeeded — that the Tzadik would hide his face and look away from Yisroel, chas v'shalom, as the Sitra Achara, the aspect of Haman, desired. For through this, Yisroel would have been consumed automatically, chas v'shalom, in the aspect of "l'hashmid laharog ul'abeid" ["to destroy, to kill, and to annihilate"] etc. For all of their chiyus and continued existence in gashmiyus and ruchniyus is only through the true Tzadik, from whom all the ruach chayim is drawn to all, as above. But Hashem Yisbarach had mercy on His people in the z'chus [merit] of our forefathers, "v'lo dibeir Hashem limchos shaim Yisroel" ["and Hashem did not speak to erase the name of Israel"] (M'lachim II 14:27). And He placed in the heart of Mordechai — the aspect of the true Tzadik — to prevail against him. For "Mordechai yada es kol asher na'asah" ["Mordechai knew all that had occurred"] (Esther 4:1) — how far the matter reached. And he saw that there was no strategy or scheme to stand against a k'lipah so hard and strong from all sides, except through abundant t'filah [prayer] and tachanunim [supplications] and cries and outcries and pleas. And immediately "vayaitzai b'soch ha'ir vayiz'ak z'akah g'dolah u'marah" ["he went out into the midst of the city and cried out a great and bitter cry"] etc. And likewise in every city etc. For against the k'lipah of Haman-Amalaik — which is the aspect of the prolonged galus of the present time, called galus Edom [the exile of Edom] — there is no wisdom and no understanding and no counsel, but only to greatly increase t'filah and tachanunim and cries and pleas and outcries without measure, "ad yashkif" etc. ["until He looks down"] (Y'shayah 32:15). For t'filah is above everything and encompasses all the fifty gates, as is explained in the aforementioned Torah — that t'filah is the aspect of Aiden, "ayin lo ra'asah" ["no eye has seen"] (Y'shayah 64:3), which is the root of the Torah, from which is the root of all the wellsprings of wisdom of the holy Torah. For t'filah is in the aspect of "nasiv lo y'da'o ayit" ["a path that no bird of prey knows"] (Iyov 28:7), the aspect of the fiftieth gate that no one has attained. That is, one who engages in t'filah and strengthens himself with all his might to greatly increase t'filah and conversations between himself and his Creator — he arouses the supernal Aiden, which is the aspect of the fiftieth gate, the aspect of "nasiv lo y'da'o ayit." For there is no intellect that can attain and understand how far the power of the t'filos of Yisroel reaches — even of the most lowly of the lowly. Especially what each one prays about the distress of his own soul, that he is far from Hashem Yisbarach. For even the holy angel who receives the t'filos from Yisroel and binds from them crowns for his Master does not know where to elevate this awesome crown — he only adjures it that it should ascend on its own and rest upon the head of its Master, as Chazal said. And therefore Mordechai — the aspect of the true Tzadik in every generation — seized upon the craft of our forefathers, to cry out to Hashem greatly, a great and bitter cry, and to greatly increase t'filos and tachanunim. And through this he prevailed even against the k'lipah of Haman-Amalaik and returned his recompense upon his own head and hung him and his sons upon the tree. For he merited to subdue and bring down to the ground all the rav of k'lipah and all the chieftains of Eisav, the great ones of Eisav. For he prevailed against them through t'filah and tachanunim, which are in the aspect of the fiftieth gate of k'dushah, as above. And therefore regarding the final g'ulah [redemption] it is written, "Biv'chi yavo'u uv'sachanunim ovilaim" ["With weeping they will come and with supplications I will lead them"] (Yirmiyah 31:9). For the main complete future g'ulah will come about through t'filah, as above. And as it is written, "K'chu imachem d'varim v'shuvu el Hashem" ["Take words with you and return to Hashem"] (Hoshea 14:3). "I ask nothing of you but words," as Chazal said. And as is brought in all the s'farim [holy books], the greatness of t'filah is without end. For through t'filah he drew the wellspring of wisdom to the Torah, and he merited to engage in Torah day and night until he clarified all the halachos to their truth, in the aspect of "doraish tov l'amo" ["seeking good for his people"] (Esther 10:3). For as long as he has not clarified the p'sak halachah [legal ruling], it is called "v'doraish ra'ah" ["seeking evil"], as is explained in the aforementioned Torah. But through the abundance of t'filah — through which he merited the Torah to clarify the p'sak halachah — through this he is in the aspect of "doraish tov l'amo." For through the clarification of halachah — meaning, through the study of poskim [halachic decisors] — he merited to separate the kosher from the posul [invalid] etc. Through this he sorted the good from the evil, which is the sorting of the Aitz HaDa'as Tov vaRa. Through this one subdues and nullifies the sitra d'mosa [side of death] and draws the ruach chayim of the Tzadik. Through this one subdues and brings down the wicked to the ground — those who oppose the truth — as is explained well in the aforementioned Torah, see there. And this is the aspect of "balaylah hahu nad'dah sh'nas hamelech" ["on that night the king's sleep was disturbed"] (Esther 6:1) — that the miracle came about through the disturbance of sleep. For the north wind that blows upon the harp of David is what arouses from sleep, as Chazal said there. And David would rise and engage in Torah. And the north wind as above is the aspect of the ruach chayim to complete the deficiency, as above. For during sleep, the chiyus departs, for sleep is one-sixtieth of death. And then the ruach of tumah awakens, as is known — which is the ruach of the rav of k'lipah. But the holy people of Yisroel deposit their ruach before sleep in His hand, Yisbarach, in the aspect of "b'yad'cha afkid ruchi" ["In Your hand I deposit my spirit"] (T'hilim 31:6), which they say before sleep, so that the ruach of impurity shall not rule over them. Therefore one must specifically wash the hands upon rising from sleep, for the main hold [of the impure forces] is upon the hands, where the main ruach of the pulse of the heart is. And through Yisroel depositing their ruach in the hand of Hashem Yisbarach and strengthening themselves to arise at chatzos laylah [midnight], the aspect of the ruach tz'fonis [north wind] that blows upon the harp of David is drawn upon them — which is the aspect of the ruach chayim as above. Through this they prevail against the ruach of tumah, which is the ruach of Eisav, the aspect of Haman, as above. And therefore the downfall of Haman came through the disturbance of sleep — which is the aspect of the north wind as above, through which comes the awakening from sleep etc. as above. And this is the aspect of the mitzvah of the s'udas Purim [the Purim feast], for then the eating is in great k'dushah [holiness], through which the ruach chayim is drawn. For through eating, chiyus is drawn to a person, as is visibly apparent. But the main chiyus that a person receives through eating is through the ruach chayim that is drawn to the person during the eating, as it is written, "Ki lo al halechem l'vado yichyeh ha'adam, ki al kol motza fi Hashem" etc. ["For not on bread alone does a person live, but on all that comes forth from the mouth of Hashem"] (D'varim 8:3) — meaning, the ruach chayim, which is "motza fi Hashem" ["that which comes from the mouth of Hashem"]. For the ruach chayim at its root is drawn from the ruach of the mouth of HaKadosh Baruch Hu Himself, in the aspect of "vayipach b'apav nishmas chayim" ["and He blew into his nostrils the breath of life"] (B'reishis 2:7) etc. And "one who blows, blows from within himself," as is written in the holy Zohar. And therefore eating in k'dushah, through which the ruach chayim is drawn, is in the aspect of the completion of deficiencies. For eating is to complete the deficiency that is constantly lacking for a person, through the fire burning within him, from which comes the hunger. And therefore one must eat, to replenish the fats and moisture so that he will not be consumed by the fire burning within him, as is known. And this is the aspect of "Hashem ro'i lo echsar" ["Hashem is my shepherd, I shall not lack"] (T'hilim 23:1), for eating is in the aspect of completing the deficiency. And therefore in the praise of Birkas HaMazon [the Grace after Meals] we praise Him Yisbarach for saving us from deficiencies, as we bless, "uv'tuvo hagadol tamid lo chasar lanu v'al yechsar lanu" etc. ["and through His great goodness we have always not lacked, and may we never lack"] etc. And likewise, "v'chol tuv umikol tuv l'olam al y'chas'rainu" ["and of all good, may He never deprive us"]. But the main tikkun [rectification] of eating in k'dushah is through hiskashrus [attachment] to Tzadikim, from whom the ruach chayim is drawn, as above. And then one merits svi'ah [satisfaction], in the aspect of "Tzadik ochail l'sova nafsho" ["A Tzadik eats to satisfy his soul"] (Mishlei 13:25). For the shefa [abundance] of the Tzadik is in the aspect of a full light without any deficiency. But the wicked — the more they eat, the more they lack, in the aspect of "u'veten r'sha'im techsar" ["but the belly of the wicked shall lack"] (Mishlei 13:25). For they are in the aspect of "v'haklabim azai nefesh lo yad'u sav'ah" ["and the dogs, brazen of spirit, never know satisfaction"], for they are in the aspect of "m'oros chasair" [the "luminaries" spelled deficiently], as above. And therefore, when the nations prevail and decree g'zairos [decrees] upon Yisroel, chas v'shalom, we decree a ta'anis [fast]. For all the prevailing of the nations is through the lengthening of their ruach, which is great in its time — which is drawn from the p'gam [blemish] of eating, as above, from the aspect of the blemish of eating from the Aitz HaDa'as Tov vaRa, through which one blemished the Aitz HaChayim [the Tree of Life], from which comes the ruach chayim of k'dushah. And death was drawn into the world, which is the opposite of the ruach chayim. And then the ruach of the nations prevails — those whose sustenance is from the sitra d'mosa, from the aspect of the ruach of tumah. And therefore when they prevail, chas v'shalom, we decree a ta'anis to subdue and break the desire for eating, in order to break the ruach chayim of the nations so that they cannot prevail over Yisroel. And therefore on Purim, when Haman-Amalaik — who is the Sitra Achara — was subdued and fell a great downfall, and the ruach chayim of k'lipah was subdued and nullified, and the ruach chayim of k'dushah of the aspect of Mordechai prevailed — then it is a great mitzvah to eat and to increase in feasting. For then the chiyus of eating is in the aspect of the completion of deficiency through the Tzadik, in the aspect of "Hashem ro'i lo echsar," in the aspect of "Tzadik ochail l'sova nafsho," as above. And this is the aspect of mishlo'ach manos ish l'rai'aihu [sending portions, each person to his friend]. For the portions of Purim — which are the eating of Purim, which are the aspect of the ruach chayim of k'dushah that is received from the Tzadik as above — they are sent from one to his fellow in the aspect of sh'lichus [agency]. For there are many who are far from the Tzadik and cannot receive the ruach chayim from the Tzadik himself. Therefore they receive one from his fellow, and his fellow from his fellow, and they receive from one another and illuminate to one another the ruach chayim, until the ruach chayim is drawn to all from the Tzadik, who is the aspect of Mordechai, who then shines with a great and wondrous light to the entire world. Until the illumination reaches the end of asiyah [the lowest world of action] (as is brought in the Pri Aitz Chayim), so that each and every person, even those very far from the Tzadik, receives the ruach chayim from him — through receiving one from his fellow, in the aspect of sh'lichus. This is the aspect of mishlo'ach manos ish l'rai'aihu, as above. For then on Purim the sh'lichus is secure from harm, since the Sitra Achara was greatly subdued and fell, and they cannot rob or conceal the ruach chayim of the Tzadik, as above. And this is the aspect of matanos la'evyonim [gifts to the poor] — that one must greatly increase tz'dakah [charity] on Purim. For the primary hiskashrus to the Tzadik is through tz'dakah, for through it one takes hold of the middah [trait] of the Tzadik, who is called "Tzadik" on account of the tz'dakah that he bestows upon all, in the aspect of "Tzadik chonaim v'nosain" ["the righteous one is gracious and gives"] (T'hilim 37:21). And each person, according to how much he increases in tz'dakah, so he becomes connected to the aspect of the Tzadik from whom is the ruach chayim. And therefore through tz'dakah one merits life, in the aspect of "kain tz'dakah l'chayim" ["so is righteousness to life"] (Mishlei 11:19), and as it is written, "Tz'dakah tatzil mimaves" ["Righteousness saves from death"] (Mishlei 10:2). And therefore on Purim, when the ruach chayim of the Tzadik is drawn and shines — through which came the downfall of Haman, as above — therefore one must then greatly increase in tz'dakah, in order to draw to himself the ruach chayim of the Tzadik, whose main [flow] is drawn through tz'dakah, as above. And this is the aspect of the great simchah [joy] of Purim — the aspect of "simchah u'mishteh v'yom tov" ["joy and feasting and a festive day"] (Esther 8:17). For the ruach chayim is in the aspect of simchah, as is brought elsewhere that the main chiyus is simchah, in the aspect of "b'or p'nai melech chayim" ["in the light of the king's face is life"] (Mishlei 16:15), in the aspect of "sova s'machos es panecha" ["fullness of joys is before Your face"] (T'hilim 16:11). For the ruach chayim is the aspect of the ruach tz'fonis [north wind] that blows upon the harp of David, through which it would play by itself. And melody and song are the main simchah, as is visibly apparent. As it is written, "Alai asor va'alai navel, alai higayon b'chinor, ki simachtani Hashem b'fo'alecha" etc. ["Upon ten strings and upon the lyre, with meditation upon the harp, for You have made me rejoice, Hashem, in Your works"] (T'hilim 92:4–5). And because at that time the ruach chayim of the Tzadik, the aspect of Mordechai, is drawn in great abundance and in wondrous illumination — therefore the simchah is then very great and mighty. For the main increase and strengthening of the ruach chayim is simchah, as above. And this is what Chazal said: "Why did they deserve [destruction]? Because they benefited from the feast of that rasha [wicked one]" (Megillah 12a). For through eating of the Sitra Achara, their ruach chayim is strengthened — from which is their main power over Yisroel, chas v'shalom, as above. And therefore the main y'shuah [salvation] came through the ta'anis [fast] that they decreed then — three days etc. Through this they broke the desire for eating and subdued the ruach chayim of the Sitra Achara, as above — until they merited on Purim that the ruach chayim of k'dushah was drawn and shone in great abundance. And then the eating is in k'dushah — this is the aspect of the s'udas Purim, as above. And this is what is written in the Kisvai [writings of the Arizal] and brought in the words of Adoneinu Moreinu v'Rabbeinu z"l [our Master, our Teacher and our Rebbe, of blessed memory] — that Mordechai in gematria [numerical value] equals rav chesed [abundant kindness]. That is, as above: for Mordechai is the aspect of the Tzadik of the generation from whom the ruach chayim is drawn etc. This Tzadik is the aspect of rav chesed, the opposite of Eisav who is admoni [ruddy] etc., as is explained in the aforementioned Torah. This is the entire matter of Purim — that the ruach chayim is drawn from the rav of k'dushah, the aspect of Mordechai, the aspect of rav chesed, through which Haman-Amalaik — who is from the seed of Eisav admoni, who is the rav of k'lipah — is subdued and falls, as above. And therefore it is a mitzvah to become intoxicated with wine on Purim, to subdue the ruach of the rav of k'lipah, which is the aspect of "v'damei k'man d'imvas'mai" ["and they resemble those who are intoxicated"] — "their faces are yellowish like those inebriated with wine," which is the aspect of Eisav admoni, as is explained there at the end of the aforementioned Torah on the statement of Rabbah bar bar Chanah, see there. And therefore through the wine of k'dushah of the drinking of Purim, one subdues them at their root. For the wine of k'dushah is in the aspect of the ruach tz'fonis that blows upon the harp of David, through which it would play by itself. This is the aspect of wine, from which comes all song and melody — for "one only recites song over wine" (B'rachos 35a). For the ruach tz'fonis is drawn from the holy g'vuros [severities], which are the root of the n'shamos [souls] (as is brought elsewhere), which are the chiyus of all people. And this is the aspect of wine, which is also in the aspect of g'vuros. And therefore wine, when it is in k'dushah — such as on Shabbos and Yom Tov, especially on Purim — through it specifically one sweetens the dinim [judgments] at their root and nullifies the rav of k'lipah, which is the aspect of Eisav admoni, the aspect of "v'damei k'man d'imvas'mai." This is the entire matter of Purim — to subdue and nullify the rav of k'lipah against the rav of k'dushah, who is Mordechai, who is rav chesed, as above. And this is the aspect of k'rias HaMegillah [the reading of the Megillah]. For the Megillah is the aspect of Kabbalas HaTorah [the receiving of the Torah], for they merited then to receive it anew, as Chazal said, "Kiy'mu v'kib'lu" etc. ["They established and accepted"] (Esther 9:27, Shabbos 88a). For the Megillah must be written like the writing of a Sefer Torah, as Chazal said, "ka'amitah shel Torah" ["like the truth of Torah"] etc. (Megillah 19a). That is, for the main miracle came about through the abundant t'filos and outcries and pleas etc. as above, through which one merits to engage in Torah to clarify the p'sak halachah in truth. And therefore they then merited Kabbalas HaTorah anew, because they merited arousing the Aiden as above through the abundance of their t'filah, as above. And this is the aspect of k'rias HaMegillah, which is the aspect of the renewal of the Torah that one merits to draw on Purim — which is drawn through the wellspring that goes forth from the House of Hashem, from the supernal Aiden, in great and wondrous abundance through the abundant t'filos, as above. And therefore the Megillah concludes, "Doraish tov l'amo" ["Seeking good for his people"] (Esther 10:3). This is the aspect of the clarification of the p'sak halachah that one merits through the aspect of Mordechai. For before the clarification, he is in the aspect of "v'doraish ra'ah" ["seeking evil"]. But when one clarifies the permitted from the forbidden etc., the good from the evil — then he is in the aspect of "doraish tov" ["seeking good"], as is explained above. Source: Likutay Halachos, Choshen Mishpat, Laws of One Who Appoints an Agent to Collect His Debt, Halachah 3, §§12–22. Based on Likutay Moharan I:8, "I Saw a Golden Menorah." Translated from the Hebrew. Part 2 of 3. הלכות העושה שליח לגבות חובו, הלכה ג Based on Likutay Moharan I:8, "I Saw a Golden Menorah." And this is the aspect of "u'Mordechai yatza milifnai hamelech bilvush malchus t'chailes vacur va'ateres zahav g'dolah v'sachrich butz v'argaman" ["And Mordechai went forth from before the king in royal garments of blue and white, with a great golden crown, and a cloak of fine linen and purple"] (Esther 8:15). It enumerates six garments: royal garment — one; t'chailes — two; vacur [white] — three; a great golden crown — four; a cloak of butz [fine linen] — five; and argaman [purple]. Corresponding to the six sidrai Mishnah [orders of the Mishnah], which are in the aspect of the six days of B'reishis [Creation], in which the world was created through the Torah, which is comprised of six aspects: kasher [valid] and pasul [invalid], tamai [impure] and tahor [pure], asur [forbidden] and mutar [permitted]. As long as these are not sorted out, they are in the aspect of a mixture of good and evil, from which comes the hold of the Aitz HaDa'as Tov vaRa [the Tree of Knowledge of Good and Evil]. And this is the entire avodah [service] of a person — that he must sort the good from the evil by laboring in the Torah until he clarifies the p'sak halachah [legal ruling], sorting the forbidden from the permitted, the impure from the pure, the valid from the invalid. And then from this, holy garments are made for his n'shamah [soul], the aspect of "chaluka d'rabanan" [the garment of the scholars], as is known. And therefore there are six garments, corresponding to the six sidrai Mishnah, which are comprised of the six aforementioned aspects — asur and mutar etc. — as is brought. For after they are sorted, they are all included in k'dushah [holiness], and everything is transformed to good, and from them is made the aspect of the six aforementioned garments. For through knowing which is forbidden and which is permitted — through which one separates from the forbidden — therefore even from the knowledge of the forbidden a holy garment is made, since through this one knows to separate from it, for "one who sits and does not commit a transgression, it is as though he performed a mitzvah" (Kiddushin 39b). And therefore Mordechai, who is the aspect of the rav of k'dushah, rav chesed [abundant kindness], who merits to clarify the p'sak halachah through the abundance of t'filos [prayers] as above — and as Chazal said, that Mordechai was very great in Torah, for he would open with matters and expound upon them, and he was the head of the Sanhedrin, who rule for Yisroel all the halachos — therefore he merited all the aforementioned garments, the aspect of "u'Mordechai yatza" etc. — which are six, corresponding to the six aforementioned aspects. For the main miracle and salvation, to prevail over the rav of k'lipah [master of the husk], the aspect of Haman etc., is through meriting to clarify the p'sak halachah through t'filah etc., as is explained well in the aforementioned Torah, see there well. [This pertains to the above:] The ruach chayim [spirit of life] is the aspect of the ruach tz'fonis [north wind] that blows etc. And therefore in the Bais HaMikdash [the Holy Temple], where the ruach chayim was — for there stood the Aron [Ark] with the Aseres HaDibros [Ten Commandments] — therefore the primary holiness was in the north, as it says: "Kodshei kodashim, sh'chitasan batzafon v'kibul daman bichlai sharais batzafon" ["The holiest offerings — their slaughter is in the north and the receiving of their blood in service vessels is in the north"] (Mishnah Z'vachim 5:1). Eretz Yisroel — there is the ruach chayim, for "avira d'Eretz Yisroel machkim" ["the air of Eretz Yisroel makes one wise"] (Bava Basra 158b). And therefore "lo techsar kol bah" ["you shall lack nothing in it"] (D'varim 8:9) — the aspect of the completion of deficiencies. And therefore it is called Eretz HaChayim [the Land of Life], for there is the holy air that makes wise, which is the main breathing, which is the ruach chayim — the air that makes wise, for "hachochmah t'chayeh" ["wisdom gives life"] (Koheles 7:12). "Kol hakasuv lachayim biYrushalayim" ["All who are inscribed for life in Yerushalayim"] (Y'shayah 4:3). And therefore the primary erasure of Amalaik is in Eretz Yisroel, as it is written, "Ba'aretz asher Hashem...timcheh es zaicher Amalaik" etc. ["In the land that Hashem...you shall erase the memory of Amalaik"] (D'varim 25:19). For all the korbanos [offerings] are the aspect of the sorting of the ruach chayim — to sort the ruach chayim from animal to man. For an animal has in it ruach chayim, but it is the ruach of animality, which is the aspect of ruach sh'tus [the spirit of folly], which is the aspect of all the desires from which come all the transgressions as above — the animalistic desires, which are the aspect of the ruach and chiyus [vitality] of the rav of k'lipah, the aspect of Amalaik, who made himself comparable to an animal, as Chazal said. And therefore, when a person sins — which is drawn from the ruach sh'tus, as Chazal said (Sotah 3a) — which is the aspect of the ruach of animality — he brings a korban [offering] from an animal, in order to sort the ruach chayim of the person from the animal. And therefore they would offer all four y'sodos [elements] from all the domeim, tzomei'ach, chai, m'dabeir [inanimate, vegetable, animal, human], as is brought in the Kisvai [writings of the Arizal], in order to sort the good from the evil from all the four y'sodos, through which one subdues the wicked and the Sitra Achara [the Other Side]. And therefore the Bais HaMikdash is called "Bais Chayainu" ["the House of our Life"], for there is the main ruach chayim of the entire world, as above. And therefore the primary k'dushah in the Bais HaMikdash was in the north, as it says: "Kodshei kodashim, sh'chitasan batzafon" etc., for there is the main completion of all deficiencies, for tzafon [north] is chasair [deficient], and there one must draw the ruach chayim that is hidden (tzafun) in the heart to complete all the deficiencies that depend on this ruach chayim — which is the aspect of the ruach tz'fonis that blows upon the harp of David, as is explained well at the beginning of the aforementioned Torah. And therefore the L'viyim [Levites] would conduct the music in the Bais HaMikdash, for the main drawing of the ruach chayim is through the aspect of melody and song to Hashem Yisbarach — which is the aspect of the ruach tz'fonis that blows upon the harp of David, through which it would play by itself. And therefore all the nations who wanted to prevail over Yisroel strove most of all to destroy the Mishkan [Tabernacle] and the Bais HaMikdash, as it is written, "Shilchu va'aish mikdashecha...amru b'libam ninam yachad, sarfu kol mo'adai Eil ba'aretz" etc. ["They set fire to Your Sanctuary...they said in their hearts, 'Let us destroy them all together'; they burned all the meeting-places of G-d in the land"] (T'hilim 74:7–8). And as Rashi explained there: "All their rulers had one thought, the first ones like the last ones" etc. — the P'lishtim destroyed Shiloh, N'vuchadnetzar destroyed the first Bais, Titus destroyed the second Bais — because they wanted to nullify, chas v'shalom, the ruach chayim of Yisroel that is in the Bais HaMikdash as above. For through this they could prevail and rule over them, chas v'shalom, for the main dominion and galus [exile] of the nations is according to the weakening of the ruach chayim of Yisroel, chas v'shalom, and according to the strengthening of their ruach, as above. And therefore Haman prevailed at the end of the first galus, and all his overpowering and that of his ten impure sons was first to halt the building of the Bais HaMikdash, as Chazal said — in order to nullify, chas v'shalom, the ruach chayim of Yisroel, as above. And therefore he wanted to prevail in Adar, the month in which Moshe died — who is the rav of k'dushah — and he thought that now there was no one left who could draw the ruach chayim of k'dushah to stand against him. But there is no orphaned generation, for Mordechai was very great, and he was pure and clean to the ultimate degree of purity, so that he was able to descend even into the evil channels of Haman-Amalaik, yimach sh'mam [may their names be erased], to shatter and nullify them. For he was the aspect of "b'samim rosh" ["chief spices"] (Sh'mos 30:23), "mor d'ror" — "marai dach'ya" [master of purity], pure and clean. And this is the aspect of "b'samim rosh," for the main breathing, which is the ruach chayim, is in the nose, as it is written, "Kol asher nishmas ruach chayim b'apav" etc. ["All in whose nostrils was the breath of the spirit of life"] (B'reishis 7:22). And the main chiyus of k'dushah, which is the chiyus of the n'shamah, is fragrance, as Chazal said (B'rachos 43b) on the pasuk "Kol han'shamah t'halleil Yah" — "What is it that the n'shamah benefits from" etc. And Mordechai was the aspect of the rosh [chief/head] of all fragrances, which is the main chiyus of the n'shamah. That is, he was the main ruach chayim of k'dushah, which is the chiyus of the n'shamah, which is the aspect of fragrance, and he was pure and clean without any hold of evil whatsoever. Through this he was able to descend even into the evil channels of Haman-Amalaik, yimach sh'mam, to subdue them and cast them down to the ground, as above. And this is the aspect of Parashas Parah, which is read after Purim. For at first it is Pur [lot], and afterwards it becomes Parah [the Red Heifer] etc., as Adoneinu Moreinu v'Rabbeinu z"l [our Master, our Teacher and our Rebbe, of blessed memory] wrote in Likutay Tinyana (in Siman 74). For the Parah purifies from tumas mais [the impurity of death], which is the departure of the ruach chayim that is drawn from the Tzadik. And then the ruach of tumah rules, which is the ruach of the rav of k'lipah, which is the sitra d'mosa [the side of death], for "the wicked in their lifetimes are called dead" (B'rachos 18b). And the Parah purifies from this. And therefore it is adumah t'mimah [completely red], to subdue and nullify the aspect of Eisav admoni [the ruddy one], which is the sitra d'mosa, which is the ruach of k'lipah as above. For "ain hadin nimtak ela b'shorsho" ["judgment is only sweetened at its root"]. For the great Tzadik must descend into the evil middah [trait] of the rasha, which is his tzinor [channel], to subdue and nullify it, as above. This is the aspect of the entire matter of the Parah, and the sa'ir hamishtale'ach [the scapegoat sent to Azazel], and the eglah arufah [the heifer whose neck is broken] — whose procedures are performed outside, meaning they go out to the outside where [the impure forces] have their hold, and they descend into their tzinor. Through this they subdue and nullify the strength of their hold. This is the aspect of the Parah Adumah [Red Heifer] that purifies from tumas mais, which is the primary tumah drawn from the sin of Adam HaRishon. And likewise the eglah arufah, which atones for the dead — the corpse found [in the field]. And likewise the sa'ir hamishtale'ach, which atones on Yom HaKippurim [the Day of Atonement] for the general avonos [sins] of Yisroel. That is, as above. For Haman wanted to blemish, through his pur [lot] and his goral [casting of lots], the goral of Yom HaKippurim, when the Kohein Gadol [High Priest] would place upon the two goats two lots — one lot for Hashem and one lot for Azazel — in order to atone for the avonos of Yisroel through this specifically. For all avonos are drawn from the Aitz HaDa'as Tov vaRa, which is the contamination of the Nachash [Serpent], through which death was drawn into the world. For the main b'chirah [free choice] that a person has is because there is good and evil. But the root of the good and the evil — from where it is drawn — this is impossible to know through human intellect in any manner. Rather, we believe that Hashem Yisbarach, Who is entirely good, contracted Himself, kiv'yachol [as it were], with wondrous wisdom through wondrous and varied contractions, until the root of din [judgment] came into being, which is the root of evil — so that there should be b'chirah for man. For it is impossible to know and recognize Him Yisbarach except through this specifically, as is known. But to understand through intellect how this came about is impossible to understand in any manner. And Adam HaRishon, who wanted to enter into knowing this and ate from the Aitz HaDa'as Tov vaRa — through this he greatly blemished and caused death for [all] generations. And death is the opposite of the ruach chayim that is drawn through the true Tzadik, who is the aspect of the Aitz HaChayim [the Tree of Life], who draws the ruach chayim from its root, from the aspect of t'filah, which is the aspect of Aiden, "ayin lo ra'asah" ["no eye has seen"], which is the root of the wellspring that goes forth from the House of Hashem, from the Holy of Holies — which is "nasiv lo y'da'o ayit" ["a path no bird of prey knows"], which is impossible to attain through any intellect. And one can only receive from there through t'filah and tachanunim [supplications], which is the aspect of emunah [faith]. And then one merits to draw the wellspring of wisdom from there to clarify the p'sak halachah. Through this specifically, one sorts the Aitz HaDa'as Tov vaRa — meaning, one sorts the good from the evil, the permitted from the forbidden etc. For the main sorting is through emunah specifically, which is t'filah, as above. And this is the aspect of the goral of the Kohein Gadol on Yom HaKippurim, which he placed on the two goats that were both equal in their stature and appearance etc., as Chazal said. And it was impossible to sort them out, to know which is for Hashem and which for Azazel, except through the goral, which is above intellect. For through the intellect it is impossible to understand at all from where the good and evil are divided — which are the aspect of the two goats, which at first are both completely equal, and afterwards they are divided, this one to Hashem, to the innermost [sanctum], and this one to the outside entirely, to Azazel. But we believe — even though it is impossible to understand this through intellect — we believe that everything came forth from Hashem Tz'vaos. For "in the bosom the goral is cast, and from Hashem is all its judgment" (Mishlei 16:33) — the goral comes forth from Hashem, who [is designated] for Hashem and who for Azazel, according to His wondrous ways. And through this specifically, the aspect of the Aitz HaDa'as Tov vaRa is sorted — for it is impossible to attain from where the good and evil are drawn, as above. But Haman wanted to blemish this, for he denied and said that the goral is by chance, chas v'shalom, and he was a great sorcerer. And he said he could, through sorcery and names of tumah, direct the goral however he wished, for he said that the ruach chayim could be drawn by anyone according to his will, to whatever he wants. This was the aspect of the sin of the Aigel [the Golden Calf], when the scheme of the Satan succeeded and there was ruach chayim in it, as Rashi explained there. That is, this was the main blemish — that through the great sorcery of the Airev Rav [the Mixed Multitude], they were able to draw the ruach chayim to whatever they wanted, even to inanimate objects and plants. For the ruach chayim of the Sitra Achara was very great in their time, in the aspect of a ruach s'arah [storm wind], a ruach of tumah, to the point that they had the power to draw the ruach chayim to whatever they wanted, temporarily. For Hashem Yisbarach gave them such power for the sake of b'chirah, as it is written, "Ki m'naseh Hashem Elokaichem es'chem" etc. ["For Hashem your G-d is testing you"] (D'varim 13:4). And from the greatness of their evil power to draw the ruach chayim to anything, they deny completely, as if they were in their own domain and could do whatever they wish and fulfill every desire of their evil hearts. This is the entire intent of their evil in all their avodah zarah [idolatry] and in all their types of heresy. And the Parah Adumah atones for all this, for through it we demonstrate that Yisroel have the power to sort the ruach chayim from the strength of the Sitra Achara, which draws sustenance from the strength of din — which is the aspect of adumah t'mimah [completely red], the aspect of Eisav admoni. For the Tzadik of the aspect of Moshe can descend even there and shatter their evil tzinor, which is the aspect of tumas mais, and shatter and subdue it and purify Yisroel through this specifically. For specifically the Parah Adumah purifies from tumas mais. That is, as above — that specifically through their tzinor one subdues them, as above. And therefore they made the Aigel of gold, for "mitzafon zahav ye'eseh" ["from the north gold comes"] (Iyov 37:22), and they wanted to blemish the aspect of the ruach tz'fonis as above. Therefore they made for themselves specifically elohei zahav [gods of gold]. But Moshe shattered and nullified it, mainly through t'filah, as it is written, "Vay'chal Moshe" ["And Moshe entreated"] (Sh'mos 32:11), as above. And through this he returned and drew Kabbalas HaTorah [the receiving of the Torah] anew — meaning, the Luchos Sh'niyos [the Second Tablets]. That is, as above — that the main tikkun [rectification] is through t'filah, through which one clarifies the laws of the Torah in truth. This is the aspect of Kabbalas HaTorah anew, from which is the ruach chayim of k'dushah, as above. And this is the aspect of Parashas HaChodesh, which is read before Pesach. For all the deficiencies in the world are drawn from the deficiency of the l'vanah [moon], from the aspect of "m'oros chasair" [the "luminaries" spelled deficiently]. And Yisroel, through the mitzvah of Kidush HaChodesh [the sanctification of the New Moon], fill and complete the deficiency and blemish of the l'vanah. And through this all deficiencies are completed and filled, for the ruach chayim is drawn from the aspect of the ruach tz'fonis that blows upon the harp of David as above, to fill and complete all deficiencies. For the entire matter of David HaMelech, alav hashalom [peace be upon him], was to complete the blemish of the l'vanah, for his kingship is compared to the l'vanah, as is brought. And in his days "kai'ma siharah b'ashlimusah" ["the moon stood in its fullness"]. And therefore at the time of Kidush HaL'vanah [the sanctification of the moon] — which is the aspect of the tikkun of the blemish and deficiency of the l'vanah — they say then, "David Melech Yisroel chai v'kayam" ["David, King of Israel, lives and endures"], for certainly he lives and endures always, for he constantly draws the ruach chayim to fill all the deficiencies in the world, as above. And therefore they were commanded the mitzvah of Kidush HaChodesh at the time of Y'tzias Mitzrayim, for the entire Y'tzias Mitzrayim was through Moshe's meriting to prevail with the ruach chayim of k'dushah drawn from the Torah he was destined to receive, and through this he prevailed over the ruach chayim of the Sitra Achara of the Egyptians, and through this he subdued and brought them low in the aspect of "Mashpil r'sha'im adei aretz" as above. And therefore they were then commanded the mitzvah of Kidush HaChodesh, which is the tikkun of the blemish and deficiency of the l'vanah, which is the aspect of the completion of deficiencies through the ruach chayim of k'dushah, as above. And therefore the g'ulah [redemption] was specifically at chatzos [midnight], for then the ruach tz'fonis blows upon the harp of David, which is the ruach chayim of k'dushah through which the g'ulah came, as above. And therefore Parashas HaChodesh Hazeh Lachem is placed adjacent to Parashas Kachatzos halaylah ani yotzai b'soch Mitzrayim ["At about midnight I go forth in the midst of Mitzrayim"] (Sh'mos 11:4), for they are one aspect, as above. And this is the aspect of Pesach — the aspect of eating matzah and the four cups — the aspect of Y'tzias Mitzrayim in every generation. For it has already been explained above that the main galus of Mitzrayim, and likewise all the exiles that are called by the name Mitzrayim, is through the prevailing of the ruach chayim of the Sitra Achara, which is the aspect of Eisav and his men, which is the aspect of the rav of k'lipah who prevails against the rav of k'dushah — the ruach chayim of k'dushah of Yisroel that they receive from the Torah through the rav of k'dushah. For the ruach of the Sitra Achara is great in its time, in the aspect of a ruach s'arah [storm wind] etc., as above at length. And every person must see and strive to go out from the galus — meaning, to go out from all the desires and from all the evil middos of all the four y'sodos [elements], which are the main galus. For the main power and sustenance of the nations, who are the aspect of Eisav and his faction, is from the evil of the four y'sodos, which are all the evil middos, which are their evil channels, as above. And every person must pray greatly to Hashem Yisbarach that he should merit to draw close to true Tzadikim, who are the aspect of the rav of k'dushah, who have already merited to sort completely all the four y'sodos, to the point that they can wage war with the Sitra Achara — meaning, descend into all their evil channels and shatter them and bring Yisroel out of their galus, so that all those close to them will also merit to sort the four y'sodos, to go out from all the desires and all the evil middos. And the primary sorting is through Torah — meaning, through the study of poskim [halachic decisors], as is explained there. And it is impossible to merit to clarify the p'sak halachah completely except through t'filah etc., as above. For through t'filah the wellspring is drawn from the House of Hashem to the garden, which is the Torah. Through this "israbiyau ishbin ud'sha'in" ["the grasses and herbs grow"] in the garden — which are the aspect of the n'shamos [souls], the aspect of "r'vavah k'tzemach hasadeh n'satich" ["myriad, like the plant of the field I gave you"] (Y'chezkel 16:7) etc. And through this one merits to sort the good from the evil — meaning, to sort all the four y'sodos, to subdue and nullify the evil in them and to elevate all the good in them — until all the four y'sodos are included in their root, which is the aspect of "v'hayah l'arba'ah rashim" ["and it became four heads"] (B'reishis 2:10), which are the four letters of the Shem Havayah, Baruch Hu [the Name of Hashem, blessed be He], as is explained there, see there. And this is the entire avodah of a person in this world, for man was formed from the four y'sodos, and all middos and desires are all comprised in the four y'sodos, as is explained elsewhere and as is brought in the s'farim. And the entire avodah of a person is to sort the four y'sodos as above until they are in the aspect of the four rashim, as above. And all of this is explained well for one who has eyes, in the parashah of the creation of man. As it is written there: "Vayitzer Hashem Elokim es ha'adam afar min ha'adamah vayipach b'apav nishmas chayim...vayita Hashem Elokim gan b'Aiden mikedem vayasem sham es ha'adam...vayatzmach Hashem Elokim kol aitz nechmad...v'Aitz HaChayim b'soch hagan v'Aitz HaDa'as Tov vaRa. V'nahar yotzai mai'Aiden l'hashkos es hagan umisham yipareid v'hayah l'arba'ah rashim, shaim ha'echad Pishon...asher sham hazahav...vayikach Hashem Elokim es ha'adam vayanichaihu v'Gan Aiden l'avdah ul'shamrah. Vaytzav Hashem Elokim al ha'adam laimor, mikol aitz hagan...umai'Aitz HaDa'as..." ["And Hashem G-d formed man, dust from the earth, and blew into his nostrils the breath of life...and Hashem G-d planted a garden in Aiden, to the east, and placed there the man...and Hashem G-d caused to grow every pleasant tree...and the Tree of Life in the midst of the garden, and the Tree of Knowledge of Good and Evil. And a river goes forth from Aiden to water the garden, and from there it divides and becomes four heads; the name of the first is Pishon...where there is gold...and Hashem G-d took the man and set him in the Garden of Aiden to work it and guard it. And Hashem G-d commanded the man, saying: From every tree of the garden...and from the Tree of Knowledge..."] (B'reishis 2:7–17). For it has already been explained in the aforementioned Torah, the pasuk "V'nahar yotzai mai'Aiden" etc. as above, explained well according to this Torah — that it is the aspect of the wellspring of wisdom and intellect that goes forth from t'filah to the Torah. For t'filah is the aspect of Aiden, and the Torah is the aspect of the garden etc. And through this one separates the evil from the good from all the four y'sodos, the aspect of "umisham yipareid" ["and from there it divides"]. And through this all four y'sodos are included in their root, in the four letters of the Shem Havayah — this is the aspect of "v'hayah l'arba'ah rashim," see there. And then one merits to draw the ruach chayim of k'dushah from the Torah, to subdue the ruach of the Sitra Achara, which is the aspect of Eisav, as is explained there, see there. And all of this is explained well in the entire aforementioned parashah for one who examines there. For at first the parashah speaks of the matter of the ruach chayim of the person, which is his main chiyus and continued existence, as it is written there, "Vayipach b'apav nishmas chayim" etc. And afterwards it immediately begins to speak of the matter of Gan Aiden and of the aforementioned river, and that He placed man there "l'avdah ul'shamrah" ["to work it and guard it"], and He commanded him not to cling to the Aitz HaDa'as Tov vaRa etc. That is, as above — that the main avodah of a person is that he should strive to draw the wellspring that goes forth from the House of Hashem, which is the river that goes forth from Aiden, in order to water the garden, which is the Torah. Meaning, he should strive and increase every day in t'filos and tachanunim until he draws to himself intellect and wisdom to the Torah, so that he merits to clarify the p'sak halachah etc., as above. Through this he will merit to sort all the four y'sodos until they become the four rashim as above, which are the totality of all the middos — this is the main avodah of a person, as above. And then he will merit that the ruach chayim will be drawn to him at all times in great sh'laimus [completeness], to complete all of his deficiencies. This is the aspect of what is written at the beginning of the parashah: "V'chol si'ach hasadeh terem yihyeh va'aretz...ki lo himtir...v'adam ayin" etc. ["And every shrub of the field was not yet in the land...for He had not sent rain...and there was no man"] (B'reishis 2:5). And Rashi explained: "Because there was as yet no man to pray" etc. That is, as above — that without t'filah, everything is deficient, and no grasses or herbs of the garden grow, until man prays. Then he draws the river that goes forth from Aiden etc., through which the grasses and herbs that grow in the garden sprout, as above. And this is the aspect of the four tzitzis [fringes], the aspect of "mai'arba ruchos bo'i haruach" ["from the four winds, come O spirit"] (Y'chezkel 37:9), the aspect of the sorting of the four y'sodos, as is explained there. And this is the aspect of many mitzvos that are in the aspect of four, such as the four minim [species] of the lulav, and four parshiyos [sections] in the t'filin, and the four parshiyos that are read before Pesach. And this is the aspect of the four cups of wine on Pesach. And this is the aspect of the four rows of stones in the Choshen [Breastplate]. And this is the aspect of the four d'galim [banners/camps], which are the aspect of the four camps of the Sh'chinah [Divine Presence]. And this is the aspect of the four rashei shanim [beginnings of the year]. And all the aspects of four that are enumerated in the piyut [liturgical poem] of Parashas HaChodesh, and more like them — all are corresponding to the four letters of the Shem Havayah, which are the aspect of the four rashim, the aspect of the root of the four y'sodos that are sorted through the mitzvos of the Torah as above. Through this one merits to draw the ruach chayim, which is the aspect of the ruach tz'fonis that blows upon the harp of David. And this is the aspect of the wine of the four cups of Pesach, for the wine of k'dushah is the aspect of the holy g'vuros [severities], which are the aspect of the ruach tz'fonis, which is the ruach chayim, which is the aspect of the nefesh chayah [living soul], whose root is the holy g'vuros, as is explained elsewhere. And therefore "one only recites song over wine," for it is drawn from the aspect of the ruach tz'fonis as above that blows upon the harp of David, from which comes all song and melody and simchah [joy] as above — the aspect of "v'yayin y'samach l'vav enosh" ["and wine gladdens the heart of man"] (T'hilim 104:15). "L'vav" [heart] specifically — for there is the completion of all deficiencies whose main [location] is in the heart. For as long as there is a deficiency, it is atzvus [sadness], chas v'shalom; and when the deficiency is filled and completed, it is simchah. And therefore wine has two powers: "zachah — na'aseh rosh; lo zachah — na'aseh rash" ["if he merits — he becomes a head; if he does not merit — he becomes poor"] (Sanhedrin 70a). For wine is the aspect of the Aitz HaDa'as Tov vaRa, as Chazal said, "She squeezed grapes and gave to him" (B'reishis Rabbah 19:5). And therefore it has two powers. For one who merits — meaning, he has rectified his deeds and already sorted all the four y'sodos from the evil in them until it became four rashim as above — then "na'aseh rosh" — "rosh" specifically, the aspect of the four rashim as above. "Lo zachah" — he has not sorted the four y'sodos — then he cannot complete the deficiency, and "na'aseh rash" — meaning, poverty, which is deficiency, for the poor person is in the aspect of a deficiency, lacking everything, as it is written, "Dai machsoro asher yechsar lo" ["Sufficient for his need, whatever he lacks"] (D'varim 15:8). And therefore on Pesach, when it is Y'tzias Mitzrayim — when one merits to go out from the galus of the desires and the middos of the four y'sodos — therefore then the wine is in k'dushah, in the aspect of the ruach tz'fonis as above, from which comes all melody and simchah, in the aspect of "zachah — na'aseh rosh," the aspect of the four rashim as above, which are the aspect of the four cups of wine on Pesach, as above. And this is the aspect of matzah, the aspect of lechem oni [bread of poverty/affliction]. For on Pesach, since it is still before Kabbalas HaTorah, it is still impossible to draw the ruach chayim completely through the Torah. And therefore one must be careful with the eating, not to eat chamaitz [leavened bread] but only matzah, and chamaitz is forbidden even in the smallest amount. For chamaitz is the ruach of the Sitra Achara, which is great in its time. For the difference between chamaitz and matzah is only in the aspect of the ruach and the air — chamaitz rises with puffing and has much ruach and air in it, whereas matzah is baked immediately, before the ruach and air enter the dough. That is, because at that time the ruach chayim had not yet been sorted through one's deeds, and there was still the hold of the Egyptians upon them — for they left from there by stealth, as it is written, "Derech sh'loshes yamim nailaich" etc. ["A journey of three days we will go"] (Sh'mos 3:18). And they still provoked them to pursue them. Therefore the Torah warned us not to eat chamaitz, in which the ruach of k'lipah that is great in its time takes hold — this is the aspect of chamaitz that rises with puffing, the aspect of "kol tzor'rav yafiach bahem" ["He blows upon all his oppressors"] (T'hilim 10:5). For it is great in its time. And therefore one must then eat only matzah, in which there is no hold of their ruach that is great in its time. And this is the aspect of lechem oni — the aspect of poverty, which is deficiency, as above. That is, through the matzah one now draws the ruach chayim to complete the deficiency, to nullify the poverty. And this is "she'onim alav d'varim harbai" ["that one answers upon it many things"] — meaning that now on Pesach the main tikkun is through t'filah, for it is still before Kabbalas HaTorah, and one cannot yet sort the four y'sodos through our deeds, through the clarification of the p'sak halachah, for we have not yet received the Torah. And all the sorting now is only from Heaven, through the aspect of is'ar'usa dil'aila [arousal from above] that is drawn upon us through His mercy, only through t'filah and tachanunim and through z'chus avos [the merit of the forefathers]. And therefore one breaks the matzah — for "what is the way of a poor person? With a broken piece." The breaking of the matzah is the aspect of deficiency, that we break and diminish the matzah intentionally, like a poor person whose way is with a broken piece — which is the aspect of poverty and deficiency — to show that we do not have the power in ourselves to complete all the deficiencies through our deeds, but only through the mercy of Hashem Yisbarach, through t'filah and crying out to Hashem Yisbarach. This is the aspect of "she'onim alav d'varim harbai" as above. And through this itself the deficiency is completed. And this is the aspect of the Afikoman, which is called "tzafun" — tzafun specifically, the aspect of the ruach tz'fonis etc. as above, which is the completion of deficiencies. And therefore there are three matzos and four cups. For eating matzos alludes to the Torah, which is the aspect of eating. And the drinking of the wine of the four cups is the aspect of t'filah, which is songs and praises, the aspect of "one only recites song over wine." And likewise it is alluded to in the holy conversation of Adoneinu Moreinu v'Rabbeinu z"l, who said, "Fortunate is one who eats several chapters of Mishnayos and drinks several chapters of T'hilim" etc. For Torah is the aspect of eating, and drinking is the aspect of t'filah, the aspect of T'hilim, which is entirely t'filos and songs and praises. And therefore the matzos are three, corresponding to three directions of the world, for tzafon [the north] is chasair [deficient]. And the wine is four cups, corresponding to all four directions, from which comes the ruach chayim, which is the completion of deficiencies, the aspect of "mai'arba ruchos bo'i haruach." That is, for now the main tikkun of the completion of deficiencies is through the aspect of t'filah, which is the aspect of the wine as above. But the Torah, which is the aspect of eating, we have not yet received. And therefore now it is impossible to sort the chamaitz, where the ruach is, to sort it from the k'lipah. And therefore it is forbidden with a very severe prohibition. And the main tikkun is through the matzah, through which we now draw the k'dushah of eating. And therefore in the matzah, the deficiencies are alluded to — the aspect of lechem oni, the aspect of breaking the middle matzah, which is the aspect of deficiency. And therefore they are only corresponding to three directions, for tzafon is chasair — until one merits to recite the Haggadah and to fulfill the mitzvah of sippur Y'tzias Mitzrayim [telling the story of the Exodus] and the other mitzvos of this night. And then one merits to draw the completion of the deficiency, which is the aspect of the portion of the broken matzah that was hidden for the Afikoman, which is called tzafun. That is, one returns and completes the deficiency, which is the aspect of tzafun, through the ruach tz'fonis that is drawn upon us through "she'onim alav d'varim harbai," which is the aspect of t'filah, as above. And therefore chamaitz is forbidden even in the smallest amount. This is the aspect of "dilma shaklis midi minaihu" etc. ["lest you take anything from them"] — meaning, it is forbidden to have any hold whatsoever, even the smallest amount, from their evil middos, as is explained there on the statement of Rabbah bar bar Chanah, see there. And therefore it is forbidden even in the smallest amount. Understand this well. And see in Orach Chayim, Hilchos Pesach, Halachah 3, where the laws of Pesach are also explained according to this Torah. However, "it is impossible for a bais midrash [house of study] to be without a chidush [novel insight]," and "what this one omitted, this one revealed." And still, who knows if I have even touched a drop of the sea in the aforementioned Torah, for his exalted words, z"l [of blessed memory], are deep and wide, more than the sea, and "exceedingly deep are His thoughts" (T'hilim 92:6). And one who examines his words in truth, and our words that we innovated upon them with the help of Hashem Yisbarach, will understand a little of the immensity of the exalted depths of his holy words, without end and without limit. May Hashem illuminate our eyes in His Torah in truth. Source: Likutay Halachos, Choshen Mishpat, Laws of One Who Appoints an Agent to Collect His Debt, Halachah 3, §§23–32. Based on Likutay Moharan I:8, "I Saw a Golden Menorah." Translated from the Hebrew. Part 3 of 3. This completes Halachah 3.

And this is: "What do you see in the Shulamis, like the dance of the two camps?" — which was said regarding the camps of the banners. Adjacent to this: "How beautiful are your footsteps in sandals, O daughter of the noble; the curves of your thighs are like jewels," etc. — that they bore down to the very abyss. And our Master, Teacher, and Rebbe, of blessed memory, explained this regarding the raising of the mishpat from the abyss, from the aspect of "Your judgments are a great deep," etc. — see there. For the raising of mishpat from the abyss is through the aspect of the camps of the banners that traveled with the Mishkan when they dismantled it, as mentioned. 105