מצרנות א

Therefore let every faithful man pray to You upon discovering [his sin], that the rushing mighty waters not overtake him.

Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan I:51 ("Amar Rabbi Akiva"). Translated from the Hebrew.

7 אַתָּה סֵתֶר לִי מִצַּר תִּצְּרֵנִי רָנֵּי פַלֵּט תְּסוֹבְבֵנִי סֶלָה In the entire Torah, a person's agent is like himself. And there is no sh'lichus for an akum. And there is no sh'lichus for a katan. Also, there is no agent for a matter of transgression.

Attu saisehr lee meetzar teetzirainee runnay falait tisoavivainee sellu. According to the Torah "Amar Rabbi Akiva: When you reach the stones of pure marble, do not say 'Water! Water!' — for it is said: 'Dovair sh'karim lo yikon lineged ainai' ['He who speaks lies shall not be established before My eyes']," etc. — Siman 51, Likutay Aleph.

You are my shelter; You preserve me from distress; You surround me with the joyous shouts of deliverance. Selah.

And the general principle is that sheker [falsehood] harms the eyes, both physically and spiritually. For through sheker one's blood becomes murky, and crying and tears are drawn forth — which are the damage of sight, etc. For the main source of the coming-into-being of sheker is because of the distance from "Echad" [the One]. For emes [truth] is "one" and sheker is "many," etc.

8 אַשְׂכִּילְךָ וְאוֹרְךָ בְּדֶרֶךְ-זוּ תֵלֵךְ אִיעֲצָה עָלֶיךָ עֵינִי And before the Creation, everything was one. And it was not even possible to say the name "pure" [tahor] — for "pure" is applicable only in a place where there is a hold of tumah [impurity]. But before the Creation it was "kulo echad, kulo tov, kulo kodesh" ["entirely one, entirely good, entirely holy"]. But as soon as the Creation went from potential to actual, there immediately came into being the aspect of purity — which is the aspect of free will — from which is the hold of sheker. For immediately after the Creation there were, kivyachol, two things — the aspect of the One and the Creation. And then free will is applicable. For in "one" free will is not applicable — only in a place where there are two things is free will applicable, to choose this or that. And from there is the main hold of sheker, whose root is from the distance from "one," as above, etc.; see there all of this well.

Askeelichu vi-ohrichu bidderrech zoo sailaich ee-atzu ullechu ainiy. And through the hashgachah [providence] of Hashem Yisbarach — even after the actualization, when HaKadosh Baruch Hu brought everything from potential to actual — all things are in unity with Him, etc. And through emes, the hashgachah of Hashem Yisbarach is upon him. And then everything is one after the Creation just as before the Creation. But through sheker, one removes from oneself the hashgachah of Hashem Yisbarach. And then one separates "after the Creation" from "before the Creation" — from which is the main hold of sheker, etc.

Let me enlighten you and show you which way to go; let me offer counsel; my eye is on you.

And this is: "When you reach the stones of pure marble," etc. — "do not say 'Water! Water!'" — which are the aspect of tears that come into being through sheker, etc.; see there all of this well.

And this is the aspect of "sh'lucho shel adam kamoaso" in the entire Torah. For the totality of the entire Torah is in order to include in "one" — to include "after the Creation" in "before the Creation," which is "kulo echad, kulo tov." For this is the main tachlis for which man was created — in order to include all the worlds in "one," through the fulfillment of the Torah and the mitzvos in this world — which are His unity, as is known.

Al tee-hi-yoo kissoos kifferred ain huvveen bimmesseg vurressen edyoa leevloam bal kirroav ailechu.

And for this reason, the entire Torah is the aspect of "eyes." As it is written: "Mitzvas Hashem barah mi'iras ainayim" ["The commandment of Hashem is clear, enlightening the eyes"] (T'hilim 19:9). For through the Torah one draws the eyes of His hashgachah upon us. Through which "after the Creation" is included in "before the Creation," in the aspect of "kulo echad, kulo tov," as above.

Be not like a senseless horse or mule whose movement must be curbed by bit and bridle; far be it from you!

And this is what is written: "Vilo sasuru acharai l'vavchem vi'acharai ainaichem asher atem zonim acharaihem" ["And you shall not go astray after your hearts and after your eyes, after which you go astray"] (Bamidbar 15:39). For the main blemish of all the transgressions is that one blemishes the "eyes of Hashem," kivyachol. As it is written: "Vihara bi'ainecha asisi" ["And the evil in Your eyes I have done"] (T'hilim 51:6). And it is written (B'raishis, Parshas Vayaishev): "Ra bi'ainai Hashem" ["Evil in the eyes of Hashem"]. Meaning, through the avairah — which is "evil in the eyes of Hashem" — through this, kivyachol, one removes the eyes of His hashgachah from him. And through this, "after the Creation" is separated from "before the Creation," and one is distanced from the aspect of "kulo echad." And this is the main blemish and separation that one causes through the avairah. In the aspect of "vinirgan mafrid aluf" ["and a whisperer separates a prince"] (Mishlai 16:28). For one separates "after the Creation" from "before the Creation" through the blemish of the avairah — which is the blemish of the eyes. For the main inclusion in "one" — "after the Creation" in "before the Creation" — is through the aspect of the eyes, meaning, the eyes of the hashgachah, as above.

10 רַבִּים מַכְאוֹבִים לָרָשָׁע וְהַבּוֹטֵחַ בַּיי חֶסֶד יְסוֹבְבֶנּוּ And this is what Chazal said: "'After your hearts' — this is heresy. 'And after your eyes' — this is adultery." For adultery — which is the blemish of the eyes — is literally heresy. For through the blemish of the eyes one separates the Creation from "one" — and this is the aspect of heresy and avodah zarah, Rachmana litzlan. And the main purpose of the Creation was only for the sake of free will. For only for this did Hashem Yisbarach create all the worlds in their entirety from beginning to end. And they were all created for the sake of man below, in this world, who is clothed in a coarse body — who has free will to choose good or the opposite, chas v'shalom. For the entire Creation was in order that they should know of Him, Yisbarach — in order that all should recognize His greatness and exaltedness and goodness, Yisbarach. And this is the main tachlis of all purposes. And as it is stated in the holy Zohar — that the entire Creation was "in order that they should know Him." And Hashem Yisbarach calculated in His knowledge and wisdom, Yisbarach, that it is impossible to reveal His G-dliness and greatness and exaltedness except through man, the possessor of free will, being in the world. For when He wanted to reveal His G-dliness, He needed to create worlds. For if there were no worlds, who would know of Him, Yisbarach? For everything is one alone — the aspect of before the Creation — and there is no one who would know of Him, Yisbarach. Therefore He needed to create the world and to bring the entire world from potential to actual — in order that they should know of Him, Yisbarach, as above. But as soon as the Creation went from potential to actual, free will immediately came into being. For immediately after the Creation went from potential to actual, there were two things — the aspect of the One, Yisbarach, and "after the Creation." And then free will is applicable, as above in the aforementioned Torah. And this was necessary for the creation of the world. For if the aspect of free will had not come into being immediately, there would be no endurance for the world at all, and the entire world would return to its root and its original state immediately. And they would not know of Him at all, as before the Creation. Meaning, if also after the Creation there were no free will at all — that is, if also after the Creation everyone knew with complete knowledge of His G-dliness, Yisbarach, as it truly is — there would be no endurance for the Creation. For the world would return to its root, as above. For the main thing is the knowledge. And through the knowledge one is included in His unity, Yisbarach. And as the philosopher said: "If I knew Him, I would be Him." It emerges that if also after the Creation everyone knew the emes without any doubt, and there were no room for error — the Creation would constantly return to its original place, and the world would be completely destroyed. For it would be nullified in existence through the true knowledge, which is His unity, as above. Therefore, the main endurance of the world is only through the free will that came into being immediately after the Creation — after the Creation went from potential to actual, as above. For as soon as the Creation went from potential to actual, there were two things — the One, Yisbarach, and "after the Creation," as above. And if everyone knew the emes — that "after the Creation" is drawn from His unity, Yisbarach — everything would return to the unity and the world would be nullified, as above. But Hashem Yisbarach created the Creation in such a way that immediately after the Creation, the power of free will would immediately come into being. Meaning, immediately after the Creation there would be room to err — if the person so desires. And if he wants to look at the emes, he will see the emes. And this is the aspect of free will that came into being after the Creation — through the fact that there were then two things, as above. For he has the power to choose this or that. Meaning, as above — if he wants to incline his mind to the emes and to choose life and good — which is the One, Yisbarach — to draw close to Him, then it is good for him. And then he will include even "after the Creation" in "before the Creation" — through knowing and believing in the emes, that the entire Creation is drawn from the One, Yisbarach. But he has the power to choose the opposite — meaning, he has the power to deny, chas v'shalom. And this is the aspect of sheker that holds on after the Creation — meaning, the heresies, which are sheker and the opposite of emes — which hold on immediately after the Creation, when free will immediately comes into being and there is the power to deny, chas v'shalom, for whoever wants to go out, chas v'shalom. And this is the main evil and tumah. For the main yetzer hara and Sitra Achara are the aspect of heresies. For the yetzer hara and the Sitra Achara are called "ail acher" ["an alien god"] — heresies, as is known. And because the power of free will came into being immediately after the Creation, as above — because of this the world endures and does not return immediately to its root. Because there is the aspect of a "masach mavdil" [a separating curtain] between the world and its root — which is the concealment of the knowledge, that not everyone knows the emes immediately. And this is the aspect of the power of free will. And this concealment of knowledge is the aspect of the beginning of the tzimtzum [contraction] of the Chalal HaPanuy [the Empty Space] — as is understood elsewhere in the words of Rabbainu, zaicher tzaddik livrachah (Siman 64). For through this is the main endurance of the world. For now, when there is tzimtzum and concealment of knowledge — so that it is possible to err for whoever desires — and this is the aspect of the masach hamavdil, which is the aspect of the power of free will, as above — then the world endures and does not return to its root, because of the aforementioned masach hamavdil. But if so, the world would be nullified because of the absence of vitality. For if so — since there is a masach hamavdil — from where would the world and all that fills it receive vitality from the Source of Life, which is the One, Yisbarach, Who gives life to all? Therefore the tzaddikim sustain the world. For the tzaddikim who choose life and believe that the entire Creation is drawn and created from His unity, Yisbarach — through this they include "after the Creation" in "before the Creation." For through the knowledge that everything is from Him, Yisbarach, everything is included in "one," as above. And then the world is included in "one." And even so, there is endurance for the world. For it is included in "one" in the aspect of "ratzo vashov" ["running and returning"] — the aspect of "matai vila matai" ["reaching and not reaching"]. Since they already shatter the heresies and believe that even the masach hamavdil itself and the free will itself — everything is from Him, Yisbarach. And then everything is included in His unity, Yisbarach, in the aspect of "ratzo vashov" — in the aspect of "ridifa um'akev" ["pursuit and restraint"] that is explained elsewhere (Siman 24). For through this, vessels and haichalos [chambers] are made to receive the light of His unity, and to delight in Hashem, to behold the pleasantness of Hashem and to visit in His Haichal. And even so, one is not completely nullified. For all these pure and spiritual haichalos are made through having merited to shatter the masach hamavdil — through having chosen life — until through this the masach hamavdil is transformed and upper haichalos are made from it, to receive the light through it, to be included in His unity, Yisbarach, in "ratzo vashov." In a manner that one is truly included in Him in the ultimate unity. And even so, one is not nullified in existence. Rather, one merits to know Him, Yisbarach. And this is the main true tachlis. Fortunate is one who merits this. It emerges that the main completeness of the Creation is specifically through the free will that came into being specifically after the Creation went from potential to actual. And the main thing is the emes — that one needs to believe in the emes that also after the Creation, Hashem Yisbarach watches with hashgachah pratis [individual providence] over all things in the world. For He created everything, and He sustains everything through His hashgachah. And also all of nature is hashgachah — only it was necessary that there be the way of nature in the world, in order that there be room for error, in order that there be free will — and this is the main endurance of the world, as above. And then, through emes, "after the Creation" is included in "before the Creation." And then it is "kulo echad, kulo tov," as above in the aforementioned Torah. And therefore man in this world is called an agent. As it is written (Shmuel II 24:13): "Mah ashiv sholchi davar" ["What shall I answer the One Who sent me?"]. And as it is written: "Tzir ne'eman lisholchav" ["A faithful emissary to those who sent him"] (Mishlai 25:13). For man was sent from above into this physical world in order that he should elevate all the worlds to their root — to include them in "one," as above — that "after the Creation" should be included in "one," as above. Like the father who sends his son on a distant journey — in order that he should conquer wars and return to him all the countries that became distanced from him — in order to magnify and exalt his son afterward in great might and splendor without end, if he merits to stand in the trials of battle. It emerges that the main completeness of man in this world is that he should see to it to be a faithful emissary to the One Who sent him — that he should perform his sh'lichus in truth. Meaning, that he should return the sh'lichus to the Sender — that he should return and raise up and elevate and exalt all the things in the world to their root, to include them in "one." And then the agent is included in the Sender. Meaning, the entire Creation in its totality — which is in the aspect of a sh'lichus that was sent from Him, Yisbarach, and was distanced from Him, Yisbarach, through the masach hamavdil, which is the endurance of the world, as above. And when man, the possessor of free will, chooses good — then he returns the sh'lichus to its original Master. For he returns and elevates the totality of the Creation that was sent and distanced from Him, Yisbarach, to its root and its place — through his strong emunah in the emes, in the One, Yisbarach, Who created everything. For through this, everything returns and is included in His unity, Yisbarach, as above. For the main power of free will is through the fact that there is the aspect of an agent — which is the aspect of a malach, who is called an agent — which is the aspect of Matatron, from which is the hold of the Aitz HaDa'as Tov VaRa — which is the aspect of free will, as is known. For the main power of free will is through nature. For if the world were conducted only through hashgachah alone, always, there would be no free will at all. Rather, the main free will is through the fact that one sees that there is a way of nature in the world — through which there is room to err, chas v'shalom, for whoever wants to go out and uproot himself from the Life of all life. For in truth, one needs to believe that also nature itself is hashgachah. And especially since we have already merited to see His hashgachah, Yisbarach, and the changing of nature through many signs and wonders that Hashem Yisbarach did with us at the Exodus from Mitzrayim and the splitting of the Yam Suf, etc. And likewise in every generation. And also now, one who wants to look at the emes sees great changes and many wonders at every moment that are impossible to understand according to nature at all — except that the hand of Hashem has done this. For in truth, there is no nature in the world at all. For nature itself is His hashgachah. For He created nature, and He, Yisbarach, conducts nature as He desires. And nature is only in the aspect of an agent — the aspect of a malach, where is the hold of nature, as is known. And therefore "hateva" [nature] has the same gematriya as "Elokim" — which is the aspect of a malach, as is known. And as it is written: "Malachai Elokim" ["Angels of G-d"]. And the main conduct of the world through an agent — through the aspect of nature — is for the sake of free will, as above. And when a person believes in the emes and knows that also nature itself, and all the world and all that fills it — everything is from Him, Yisbarach — it emerges that he returns and includes "after the Creation" in "before the Creation." The inclusion of the agent in the Sender, as above. For the main inclusion in "one" is through the emunah of the hashgachah, as is explained in the aforementioned Torah. And therefore in the entire Torah, "sh'lucho shel adam kamoaso." For this is the aspect of the totality of the Torah and the mitzvos — in order that the agent should be included in the Sender, that the agent and the Sender should all be one. Which is the aspect of the inclusion of the Creation in "before the Creation" — that it should be "kulo echad, kulo tov," as above. הלכות שלוחין ג (המשך) Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan I:51 ("Amar Rabbi Akiva"). Translated from the Hebrew. And therefore if the agent changed anything at all — the sh'lichus is void. For the main inclusion of the agent in the Sender — the aspect of "after the Creation" in "before the Creation" — is through emes, as above. And therefore if the agent changed — which is a blemish of the emes — the sh'lichus is void. For through sheker — the aspect of change — one separates, chas v'shalom, "after the Creation" from "the One." And then the agent is separated from the Sender and is not included in him. And then his sh'lichus is void. For the wicked destroy the world — through separating the world from its root — through their sheker, which is the totality of their wickedness. For sheker is the evil and the tumah — the totality of all the sins in the world. For the main endurance of the sh'lichus is through the emes — through which the agent is included in the Sender. And everything that the agent does is as if the Sender does it — the aspect of "sh'lucho shel adam kamoaso." And all of this is drawn from the root of the supernal sh'lichus — which is the totality of man and the Creation that is included in him — that were sent from the first Sender, the One, Yisbarach. And the main endurance of their sh'lichus is through the emes — through which they return and are included in Him, Yisbarach, as above. And therefore the tzaddik conducts the world as he desires. As it is written: "Visigzor omer vayakam lach" ["You shall decree a thing and it shall be established for you"] (Iyov 22:28). For he is included in Him, Yisbarach, through the emes. And this is the main righteousness and uprightness of all the tzaddikim and the upright ones. And all the deeds of the true tzaddik are the deeds of Hashem Yisbarach Himself. For he is included in Him, Yisbarach, as above. And this is the aspect of "sh'lucho shel adam kamoaso" — which is drawn from this aspect, as above. And therefore there is no agent for a matter of transgression. For through the avairah one causes separation, chas v'shalom, and one separates, chas v'shalom, "after the Creation" from "before the Creation." And this is the aspect of the nullification of the sh'lichus, as above. And because of this itself, there is no sh'lichus for an akum. For the akum are in the aspect of separation — because they do not believe in His hashgachah, Yisbarach. And therefore they do not draw sustenance except from "behind the shoulder" [acharai kaspa], as is explained there in the aforementioned Torah. And therefore they are distant from "one," as above. And therefore they are called "many" [rabbim] — as Rashi explains regarding Eisav, that he had sixteen souls, and they are called "nefashos" [souls] in the plural. And Yaakov had seventy souls, and they are called "nefesh" in the singular. For the akum are sheker — which is the aspect of "bikshu chishbonos rabbim" ["they sought many schemes"] (Koheles 7:29). And they are distant from "one," as above. And therefore there is no sh'lichus for an akum. For the main sh'lichus — the aspect of "sh'lucho shel adam kamoaso" — is the aspect of inclusion. The aspect of "after the Creation" in "before the Creation," as above. And therefore sh'lichus is only for Yisroel, who are included in "one," as above. And therefore there is no sh'lichus for a katan. For the main inclusion in "one" is through the knowledge — that one knows that everything is through His hashgachah, as above. And this is the aspect of mochin digadlus [mature mentality]. As it is written: "Saprah li es hag'dolos asher asah Elisha" ["Tell me the great things that Elisha did"] (Melachim II 8:4). For all the miracles and wonders that Elisha did — which are the revelation of His hashgachah, Yisbarach — they are called "g'dolos" [great things] — the aspect of mochin digadlus. As it is written: "Ki mi goy gadol asher lo Elokim krovim ailav kaHashem Elokainu b'chol kor'ainu ailav" ["For who is a great nation that has G-d close to it, like Hashem our G-d, whenever we call to Him"] (D'varim 4:7). For Yisroel are called a "great nation" — through believing in His hashgachah, Yisbarach, and constantly calling out and praying to Hashem Yisbarach. And therefore through tefillah, mochin digadlus are drawn, as is known. For the tefillah is the aspect of emunah of the hashgachah — because of which one prays and calls out to Hashem Yisbarach. Because he knows and believes that everything is through His hashgachah, Yisbarach. And the knowledge of the hashgachah — this is the aspect of mochin digadlus, as above. And therefore Eisav, who does not believe in the hashgachah, is called "katan" [small]. As it is written: "Katon n'satichah bagoyim," etc. ["I have made you small among the nations"] (Ovadyah 1:2). For he is in the aspect of mochin dikатnus [immature mentality] — whose sustenance is from the aspect of Elokim, from which is the hold of nature — which has the same gematriya as Elokim, as is known. And therefore the katan — whose da'as is not yet complete — and mochin dikатnus still hold onto him — and therefore his da'as is not yet complete in the knowledge of the hashgachah. And therefore he is unable to include "after the Creation" in "one" — which one merits only through the hashgachah, as above. And therefore the katan is exempt from all the mitzvos. For all of the Torah and mitzvos are only to include "after the Creation" in "before the Creation" — that it should be "kulo echad" — which one merits only through the knowledge of the hashgachah, which is the aspect of mochin digadlus, as above. And therefore there is no sh'lichus for a katan. For the main aspect of sh'lichus is drawn from the aspect of the inclusion of the Creation in "one," etc., as above. And this is the aspect of Chanukah. For the wicked kingdom of Yavan [Greece] stood against Yisroel to nullify them from the Torah and the mitzvos. For the Yevanim are great apikorsim and do not believe in His hashgachah, Yisbarach. For all the external wisdoms are called "the wisdoms of Yavan" — from which are all the apikorsus and the heresies. And through this they separate the aspect of "after the Creation" from "one," as above. And therefore they wanted to nullify the Torah and the mitzvos — through which one is included in His unity, Yisbarach. And therefore when they merited to defeat them, the miracle was with the lights of the Menorah. And Chazal established the lighting of the Chanukah candle. Meaning, through meriting to defeat and shatter them — through this His hashgachah, Yisbarach, was revealed. And therefore they established the lighting of the Chanukah candle. For the lighting of the Chanukah candle is the aspect of the light of the eyes of His hashgachah, Yisbarach — that we draw the light of the hashgachah through the lighting — that we light the Chanukah candle. For the light of the Chanukah candle is the aspect of the light of the hashgachah that we draw now. Through which "after the Creation" is included in "before the Creation" in the aspect of "kulo echad," as above. And therefore the mitzvah of the Chanukah candle is below ten tefachim. For below ten tefachim the Sh'chinah does not rest, as Chazal said. And now, through the extreme greatness of the miracle of Chanukah, we merit to reveal the light of the hashgachah also below ten tefachim. To show that in all the places of His dominion — and even in all the low places that are distant from Him, Yisbarach — they are all conducted through His hashgachah, Yisbarach, alone. For He, Yisbarach, gives life to them all. And this is the main inclusion of "after the Creation" in "before the Creation" — when distant places are included in "one." Through knowing that also there, His hashgachah, Yisbarach, shines constantly. For the main reason that man was created is only for this — in order to include all the distant places in His unity, Yisbarach — through meriting to choose good, as above. For the main purpose of the Creation was in order that afterward, everything should return and be included in "one" — through man, the possessor of free will. Through which His G-dliness, Yisbarach, is revealed, as above. For if the Creation had not gone from potential to actual, they would not know of His G-dliness, Yisbarach, as above. And the main revelation of G-dliness is specifically through man, the possessor of free will, as above. And therefore the more a place is lower and farther from His k'dushah, Yisbarach — where the yetzer hara overpowers more and the free will is stronger — when one merits to shatter the k'lipah there and to incline the free will toward good — this is the main completeness of the Creation. The aspect of the inclusion of "after the Creation" in "before the Creation." For in a place where the Creation is still close to its root, one's level is not so great when one merits to include it in "one" — because it is still close to "the One." Rather, the main thing is in the most distant place — to overpower there to include it in "one." And the main thing is through believing that also there, His hashgachah shines — through which one is included in "one," as above. And this is the aspect of "mairochok Hashem nirah li" ["From afar Hashem appeared to me"] (Yirmiyahu 31:2) — "mairochok" ["from afar"] specifically. And this is "nirah li" ["appeared to me"] — "nirah li" specifically. For the main thing is through the seeing — which is the aspect of the light of the hashgachah. Through which even the distant one is included in His unity, Yisbarach. And this is the main tachlis of the Creation, as above. For this is the main delight of Him, Yisbarach — when the most distant places return to Him and are included in His unity, Yisbarach, as is known. And this is the aspect of the k'lipah that always precedes the fruit. For if there were no k'lipah first, the Creation would not be distant at all from "before the Creation" — and there would be no free will at all — and everything would be one as in the beginning — and the world would be completely nullified, as above. And therefore it is necessary that the k'lipah precede the fruit — through which "after the Creation" is distant from "before the Creation." And when one merits to shatter the k'lipah, then "after the Creation" returns and is included in "one." And this is the main tachlis of the Creation, as above. And this is the main level of the ba'al teshuvah — which is greater than the complete tzaddik, as Chazal said: "In the place where ba'alai teshuvah stand, complete tzaddikim are unable to stand." For the complete tzaddik, from his inception, has not yet fallen to the aspect of "after the Creation" completely. For in truth, everything is one through the knowledge of the hashgachah, as above. And the main level is when one knows of His hashgachah, Yisbarach, in a place where it is possible to err, chas v'shalom. And therefore the complete tzaddik — who has never sinned according to his level and k'dushah — there is no difference for him between "before the Creation" and "after the Creation." And therefore his level is not so great in including "after the Creation" in "before the Creation" — since for him, "after the Creation" is not applicable at all, for he is constantly attached to Hashem Yisbarach. But this one who has already come to sin, chas v'shalom, and was separated from Hashem Yisbarach — and this is the main aspect of "after the Creation," for through his sin the Creation was separated from its root, and this is the main aspect of "after the Creation" — and when he afterward merits to return in complete teshuvah to Hashem Yisbarach, and then he returns and brings back and elevates everything to Hashem Yisbarach — therefore his level is exceedingly great. For he merits more to include "after the Creation" itself in "before the Creation." Since for him, according to his level, the Creation was already distanced from its root through his sins. And now he merited to return — which means he is returning "after the Creation" itself to its root, to include it in "one." And this is the main completeness, as above. הלכות שלוחין ג (המשך) Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan I:51 ("Amar Rabbi Akiva"). Translated from the Hebrew. But the main teshuvah one merits only through emes. For since one has already become distant through his sins from Hashem Yisbarach, certainly it is hard for him to return. And especially if, chas v'shalom, he has sinned greatly. But his main tikkun — if he wants to have compassion on himself and save his soul from the pit — is only through emes. That he should look only at the emes, in its truth, and choose only the emes, and not deceive himself, chas v'shalom. And through the emes he will merit to know that also there, in his place, His hashgachah, Yisbarach, shines. As it is written: "B'chol makom ainai Hashem tzofos ra'im vitovim" ["In every place the eyes of Hashem watch the evil and the good"] (Mishlai 15:3). And through the emunah of the hashgachah, one can return to Hashem Yisbarach from every place that he is, and include everything in "one." Since one knows that Hashem Yisbarach is found also there, in his place — therefore certainly he can return to Him, Yisbarach, easily. And when one merits teshuvah through the emes, as above — through this, "after the Creation" itself is included in "one," as above. And this is the main tachlis, as above. And this is the aspect of: the Chanukah candle is adjacent to the entrance of the house. For the house is r'shus hayachid [the private domain] — which is the aspect of the domain of the Yachido Shel Olam [the One of the World], as it is written in the holy Zohar. For there, His unity, Yisbarach, is revealed more. For the Torah begins with the letter Bais — from "B'raishis" — which is "rosh bayis" [the head of the house]. And through the Torah one is included in His unity, Yisbarach, as above. But outside is r'shus harabbim [the public domain] — and there is the hold of the chitzonim [the external forces]. And therefore outside is in the aspect of "after the Creation" — as opposed to the house, which is, relative to it, in the aspect of "before the Creation." Since there it is the aspect of r'shus hayachid, as above. But the main completeness is to include "after the Creation" in "before the Creation" — that also all the places that are outside should be included inside the k'dushah. And therefore the Torah warned to remember Hashem Yisbarach and the Torah always — both in one's house and outside one's house, on the road. As it is written: "Vidibarta bam bishivtichah bivisechah uvilechtichah vaderech," etc. ["And you shall speak of them when you sit in your house and when you walk on the road"] (D'varim 6:7). For one needs to include together the road — which is in the places that are outside — to include it in the house. And this is the aspect of the inclusion of "after the Creation" in "one." And this is the main tachlis, as above. And this is the aspect of the inclusion of the agent in the Sender — the aspect of "sh'lucho shel adam kamoaso." For the agent is the aspect of the road — and this is the meaning of sh'lichus, that one is sent on a road. But since the totality of the Torah is to include the road within the aspect of the house, as above — which is the aspect of the inclusion of "after the Creation" in "one," as above — therefore "sh'lucho kamoaso," as above. And therefore the Torah warned "bishivtichah bivisechah uvilechtichah vaderech" in the parashah of Krias Sh'ma — which is "Sh'ma Yisroel Hashem Elokainu Hashem Echad," etc. — "vidibarta bam bishivtichah bivisechah," etc. Meaning, as above. For the main inclusion in "one" is through the road being included in the house. That one knows that all the roads that are outside the house and all the external places — they are all included inside. For they are all drawn from the One, Yisbarach, and He gives life to them all. Through which "after the Creation" is included in "one," just as it was "before the Creation," as above. And this is: "Bishivtichah bivisechah uvilechtichah vaderech uvishochbicha uvikumecha" ["When you sit in your house and when you walk on the road and when you lie down and when you rise up"]. For the light of day is the aspect of the light of the hashgachah — through which also "after the Creation" is "kulo echad," as above. But at night the light is darkened — and this is the aspect of the concealment of the knowledge of the hashgachah — and this is the aspect of "after the Creation," where there is free will. And one needs to strengthen oneself in complete emunah — in the aspect of "ve'emunasichah balalos" ["and Your faithfulness in the nights"] (T'hilim 92:3) — to believe in truth that also at night — in the aspect of "after the Creation" — also there His hashgachah, Yisbarach, shines constantly. For "gam choshech lo yachshich mimenu vilailah kayom ya'ir" ["even the darkness does not darken for You, and the night shines like the day"] (T'hilim 139:12). And this is the aspect of including the quality of day in night and the quality of night in day, in the blessings of Krias Sh'ma — to know and to make known that everything is one, "after the Creation" and "before the Creation." Which are the aspects of day and night, house and road — the aspect of "bishivtichah bivisechah uvilechtichah vaderech uvishochbicha uvikumecha." For everything is one. For Hashem Elokainu Hashem Echad, as above. And therefore the Chanukah candle — which is the aspect of the light of the hashgachah that we reveal also below ten tefachim, which is the aspect of the distant places, as above — and therefore we place the Chanukah candle at the entrance of the house, on the outside. To illuminate the hashgachah also outside — in the aspect of the road. And this is the aspect of the inclusion of "after the Creation" in "one." For "kulo echad," as above. And therefore we light the Chanukah candle at the beginning of the night — in order to include night in day, as above. And this is that the time of the lighting is from the time of the emergence of the stars until the foot ceases from the marketplace. The emergence of the stars is the aspect of the light of the hashgachah. For Yisroel are compared to stars, as it is written: "Vihinichem hayom kichochvai hashamayim larov" ["And behold, you are today as the stars of the heavens in multitude"] (D'varim 1:10). And Yisroel are the aspect of hashgachah, as above. For the hashgachah is the aspect of light — the aspect of the light of the eyes. And nature is the aspect of darkness — the aspect of the darkening of the eyes — that one does not know of His hashgachah, Yisbarach. And its hold is from the aspect of the blemish of the moon — which is the aspect of darkness. In the aspect of "vatichhaina ainav mair'os" ["and his eyes were dim from seeing"] (B'raishis 27:1). In the aspect of "vi'ainai Leah rakos" ["and the eyes of Leah were soft"] (B'raishis 29:17). And each person needs to see to it to fill the blemish of the moon — that the light of the moon should be like the light of the sun. Meaning, that night should be included in day, "after the Creation" in "before the Creation" — through believing that also nature is hashgachah. For everything is one, as above. And the stars are the aspect of the tikkun of the blemish of the moon. As Chazal said — that HaKadosh Baruch Hu told the moon to diminish itself, and He gave it the stars to appease it. Meaning, for the stars are the aspect of Yisroel — who are compared to stars — who draw the light of the hashgachah also at night, in the time of the blemish of the moon. And this is the aspect of the light of the stars. For through the emunah of the light of the hashgachah also at night — which is the aspect of darkness, the aspect of nature — that one knows that everything is only through His hashgachah, Yisbarach, alone — through this, night is included in day, moon in sun, nature in hashgachah, "after the Creation" in "before the Creation," as above. And therefore we light the Chanukah candle — which is the aspect of the light of the hashgachah — from the time of the emergence of the stars — which are the aspect of the light of the hashgachah, as above — until the foot ceases from the marketplace. "Foot" [regel] is the aspect of sheker, as it is written (T'hilim 15:3): "Vilo ragal al lishono" ["and has not slandered with his tongue"]. And the hold of sheker is in the marketplace — in the external places. And we need now to nullify the sheker from the marketplace and to draw the light of the emes also outside — to know the emes that everything is through His hashgachah alone. Through which also the marketplace is included inside, as above. And everything is through the emes, as is explained in the aforementioned Torah — that the main inclusion of "after the Creation" in "before the Creation" is through the emes, as above. And therefore all the kavanos [mystical intentions] of Chanukah are to draw the light of the emes. As is explained in the kavanos of the Ari z"l, regarding the matter of the eight times "emes" of "Emes ViYatziv" that illuminate during the eight days of Chanukah. For the main drawing of the light of the hashgachah — which is the aspect of the Chanukah candle — is through emes, as above. And this is the aspect of (Bamidbar 13:2): "Sh'lach lichah anashim viyasuru es Eretz Kina'an" ["Send for yourself men and they shall spy out the land of Canaan"]. The explanation: Yisroel came before Mosheh and said "nishlichah anashim lifanainu" ["let us send men before us"], as Rashi explains there. And through wanting to send agents to spy out the land — through this they blemished Eretz Yisroel. For the main blemish was through the agents — who are the spies. For the agent is the aspect of nature — which is the aspect of a malach, as above. For Eretz Yisroel is completely above nature. For there His hashgachah, Yisbarach, is always. As it is written: "Tamid ainai Hashem Elokechah bah," etc. ["The eyes of Hashem your G-d are always upon it"] (D'varim 11:12). And when they wanted to send spies, they blemished the hashgachah. And they wanted to conduct themselves according to nature — to send spies to see if they could conquer according to nature. And they did not believe that through His hashgachah, Yisbarach — which is drawn more in Eretz Yisroel — they could ascend even to the heavens. And because they blemished the hashgachah, therefore the main blemish was specifically through the agents — who are the spies. For the agent is in the aspect of Matatron — the aspect of nature, as above. And one needs to be a faithful emissary to the One Who sent him — to return the sh'lichus to its original Master. That the agent should be included in the Sender. And this is the aspect of the inclusion of nature in hashgachah — "after the Creation" in "before the Creation." And this is the main tachlis, as above. And the spies blemished the sh'lichus and were not faithful emissaries to the One Who sent them. And they brought out an evil report of the land and they spoke sheker about Eretz Yisroel. And sheker is the main blemish of the hashgachah. For "dovair sh'karim lo yikon lineged ainav" ["he who speaks lies shall not be established before His eyes"], as is explained there in the aforementioned Torah. And therefore they caused crying and tears. As it is written: "Vayivku ha'am balailah hahu" ["And the people wept on that night"] (Bamidbar 14:1). For sheker — which is the blemish of the eyes of the hashgachah — causes tears, which are the damage of the eyes, as is explained there in the aforementioned Torah; see there. And therefore they caused the destruction of the Bais HaMikdash. As Chazal said: "You wept a weeping for nothing; I will establish for you a weeping for generations," etc. For the Bais HaMikdash is the aspect of eyes. As it is written: "Vihayu ainai vilibi sham" ["And My eyes and My heart shall be there"] (Melachim I 9:3). For there is the main hashgachah — through which "after the Creation" is included in "one." And this is the aspect of the point of the Even Sh'siyah [Foundation Stone] — from which the world was founded. For through there one ascends and is included in "one." And therefore in the Bais HaMikdash all the sins were atoned for. For the main blemish of all the sins is that one is separated from His unity, Yisbarach, chas v'shalom. And then one needs a very great tzaddik who is able to draw also upon him the light of the emes — which is the aspect of hashgachah. And through this he will also merit to return to Him, Yisbarach. For the main teshuvah is through the emes, as above. And therefore one who sinned needed to come to the Bais HaMikdash, before the Kohen — who is the aspect of the true tzaddik — who would atone for him through the korbanos [sacrifices] in the Bais HaMikdash. For because of the greatness of the light of the hashgachah that was in the Bais HaMikdash, as above — and therefore there were there ten miracles, for the miracles are the revelation of His hashgachah, Yisbarach — and because of the greatness of the revelation of the hashgachah that was in the Bais HaMikdash, through this the Kohen would draw the light of the hashgachah also upon the distant one — who is the sinner. Until also the sinner — who is in the aspect of "after the Creation" itself, as above — was also included in "one" and returned to his root, and his sin was rectified through this. For the main tikkun is through the hashgachah — which is the aspect of emes. Through which the Creation returns and is included in "one," as above. הלכות שלוחין ג (המשך) Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan I:51 ("Amar Rabbi Akiva"). Translated from the Hebrew. And this is: "You wept a weeping for nothing; I will establish for you a weeping for generations." "Weeping" specifically — for it is drawn through sheker [falsehood], which damages the sight of the eyes, as above. And therefore one needs to weep over the destruction of the Bais HaMikdash [Holy Temple]. And likewise one who wants to return in truth needs to weep over his sins before Hashem Yisbarach and to request from before Him that He should grant him to draw close to Him, Yisbarach, in truth. As it is written (Yirmiyahu 31:8): "Bivchi yavo'u uvisachnunim ovilaim," etc. ["With weeping they shall come and with supplications I shall lead them"]. For "the judgment is not sweetened except at its root." For the root of the weeping came into being immediately after the Creation — for then the hold of sheker [falsehood] immediately came into being, from which weeping is drawn, as above. And this is the aspect of "do not say 'Water! Water!'" — which are the aspect of tears, and which is a warning against sheker. As it concludes there: "dovair sh'karim lo yikon lineged ainai" ["he who speaks lies shall not be established before My eyes"], etc.; see there in the aforementioned Torah. And this is the secret of the weeping of the lower waters — that the lower waters were weeping: "anan ba'inan limihavai kadam Malka" ["we want to be before the King"] — as is explained in the Zohar and Midrashim. For in truth, weeping is the damage of the sight, as above — and this is the aspect of the blemish of the hashgachah [providence], as above. But in truth, this is the main thing — to include "after the Creation" itself in "before the Creation." And the main aspect of "after the Creation" is in a place where His hashgachah is concealed — where there is the main free will. And there specifically one needs to overpower and to know that also in the place of the concealment of His hashgachah — also there, everything is truly conducted through His hashgachah, Yisbarach, alone. And then one elevates "after the Creation" itself into "before the Creation" — that it should be kulo echad ["entirely one"]. For in a place where His hashgachah, Yisbarach, is revealed, there it is already the aspect of kulo echad ["entirely one"] as it was before the Creation. Therefore it is not considered a great achievement there, this inclusion in "one" — since there is no obstacle or concealment there. And the main service of man is to include "after the Creation" itself in "before the Creation." Meaning, to include nature — the concealment of the hashgachah, where is the hold of sheker, which is the aspect of tears — to include everything in "one," as above. For in truth, sheker [falsehood] itself receives its vitality from Hashem Yisbarach — for the sake of free will. For He, Yisbarach, gives life to all. And this is the aspect of tears — which are the damage of the sight, the blemish of the hashgachah. And in truth, these tears are themselves the power of the sight itself. For within the tears the power of sight is clothed. For from there the tears were drawn. And as is explained in the aforementioned discourse from the words of Chazal: "vishavu he'avim achar hageshem" ["and the clouds return after the rain"] (Koheles 12:2) — this is the sight that follows the weeping. It emerges that the sight is clothed within the weeping. And as Rabbainu, zichrono livrachah, wrote (Siman 250) the matter regarding the saying of Chazal: "and He drops two tears into the Great Sea" — see there. And therefore the tears came into being immediately after the Creation. And this is the secret of the weeping of the lower waters. For at first the world was "water within water." And afterward Hashem Yisbarach separated between them. And between the lower waters and the upper waters there is only the slightest distinction, as Chazal said. And the separation of the lower waters from the upper waters — this is the aspect of "after the Creation" that was separated from "before the Creation." For all things that are closer to their root are included more in "one," and they are in the aspect of kulo echad ["entirely one"] — the aspect of "before the Creation" — relative to the things that are below them. And therefore the upper waters and the lower waters are in the aspect of "before the Creation" and "after the Creation." And as soon as there was a separation between them, tears came into being — which is the weeping of the lower waters, as above. For as soon as "after the Creation" was separated from "before the Creation," the hold of sheker immediately came into being, etc., as above — from which come the tears, which are the damage of the sight, the blemish of the hashgachah, as above. But in truth, also there the hashgachah [providence] is clothed, as above. And this is the aspect of the tears themselves — which are portions of the sight and the hashgachah, except that they were separated from their root. Through which the hold of sheker came into being, as above. And this is the aspect of the secret of what is written in the holy Zohar — that the akum draw sustenance from the remainder of the hashgachah, from "behind the shoulder" [acharai kaspa] — as is brought in the aforementioned Torah. Meaning, that the main sustenance of the akum is from the aspect of tears — which are the aspect of portions of the sight and the hashgachah that were severed from their root. And this is the aspect of the "remainder of the hashgachah," as above. And as Rabbainu, zichrono livrachah, wrote in the Torah "to draw complete hashgachah," etc. (Siman 13) — that upon Yisroel His hashgachah, Yisbarach, is drawn in completeness. Meaning, the light of the hashgachah reaches Yisroel and reaches upon them literally — in the aspect of the striking of the light, that the light of the hashgachah touches us literally — until we return and are depicted in His eyes, etc. But upon the akum the light is scattered and separated before it reaches them. And therefore they do not return and become depicted in His eyes, etc.; see there. It emerges that the sustenance of the akum is from the severing of the hashgachah from its root. And this is the aspect of the tears — which are portions of the sight that were severed from the eyes. And from there is the hold of sheker. For the main hold of sheker is from this aspect — because of the severing of the hashgachah. Meaning, that Hashem Yisbarach sometimes conceals His hashgachah, until it is severed from the da'as [knowledge/awareness], to see with the eyes of the intellect His hashgachah in completeness. And there is the main free will. And one who is a bar da'as [a person of understanding] and looks at the emes [truth] knows that everything is from Hashem Yisbarach. And even the akum and the external places where the hashgachah is severed and concealed — also there, everything is conducted only through His concealed hashgachah that is hidden there. And they are the aspect of the tears — where the eyes of His hashgachah are hidden, and from there is their sustenance, as above. And this is the aspect of "bimistarim tivkeh nafshi mipinai gaivah" ["in hidden places my soul weeps because of pride"] — because of the pride of Yisroel that was given to the akum (as Chazal said, Chagigah 5b). For the pride and greatness of Yisroel that was given to the akum through our many sins — this is from the aspect of the concealment of the hashgachah, which is the aspect of tears, as above. For these tears are in truth portions of the hashgachah that are concealed among the nature and the akum. And this is "bimistarim tivkeh nafshi" ["in hidden places my soul weeps"] — "bimistarim" ["in hidden places"] specifically, as above. For from there is the sustenance of the akum, as above. And this is the aspect of the tears of Eisav the wicked — from which is the main lengthening of the galus [exile]. For their sustenance is only from the aspect of tears — which is the aspect of the concealment of the hashgachah, as above. But we, the children of Yisroel, believe that also in the intensity of the galus and the dominion of the akum — also there, His hashgachah, Yisbarach, is concealed. For the tears themselves — from which is their sustenance — these tears themselves are the aspect of the portions of the hashgachah that is concealed there, as above. And through the fact that we believe that also the concealment of the hashgachah is His hashgachah, Yisbarach — through this we include "after the Creation" in "before the Creation." And this is the main tachlis [purpose], as above. And therefore one needs to weep specifically over the destruction of the Bais HaMikdash and likewise over his sins. For "the judgment is not sweetened except at its root." For the weeping of Yisroel is the aspect of the weeping of the lower waters — that weep "anan ba'inan limihavai kadam Malka" ["we want to be before the King"]. And this is the main weeping of Yisroel — who weep over their sins and transgressions that caused the destruction of the Bais HaMikdash, or the delay of its rebuilding. And we are far from our Father in Heaven, and from His land we have gone out. And therefore we weep like a son before his father — for "anan ba'inan limihavai kadam Malka" — to draw close to Him in truth. And through this weeping one elevates all the tears — which are in the aspect of "after the Creation," the aspect of the concealment of the hashgachah — one elevates everything to its root, to the aspect of the hashgachah, which is the aspect of kulo echad ["entirely one"]. For from there is the root of the tears. Since one weeps to draw close to Him, Yisbarach, and to be included in Him. It emerges that the tears are included in "one." And this is the main aspect of the inclusion of "after the Creation" in "one," as above; understand this well. And therefore through these tears of Yisroel, the power of the tears of Eisav is nullified — which is the aspect of sheker, which is the aspect of tears, as above. And then their dominion will cease — for all their power is only from the concealment of the hashgachah, from the aspect of tears, as above. But when the tears — the aspect of the concealment of the hashgachah — are included in their root, in the hashgachah — the akum are completely nullified. And Yisroel ascend and are redeemed and take all the greatness. For Yisroel are in the aspect of the hashgachah, as above. For they are included in His unity, Yisbarach. For "Kudsha B'rich Hu vi'Oraisa viYisroel kulo chad" ["The Holy One Blessed Be He, the Torah, and Yisroel are entirely one"], as above. And therefore also Hashem Yisbarach weeps over the destruction of the Bais HaMikdash. As it is written: "Bimistarim tivkeh nafshi," etc. — as above. In order to sweeten the weeping and to elevate the tears to their root, as above. And this is the aspect of: "He drops two tears into the Great Sea" — which Rabbainu, zichrono livrachah, explained there (Siman 250) — that this is the aspect of drawing portions of His hashgachah to look upon the akum who oppress us, to shatter and nullify them; see there. For through the intensification of the galus [exile] that is drawn through the tears, as above — therefore one needs to subdue and shatter them through tears specifically. For this is the aspect of the sweetening of the judgment at its root. For through the aspect of the tears of Him, Yisbarach, all the tears are nullified and sweetened, and they ascend to their root and are included in the hashgachah. And a complete hashgachah is drawn and revealed through the tears of k'dushah [holiness] specifically. And therefore the level of weeping in k'dushah is exceedingly great. As it is written: "Bivchi yavo'u" ["with weeping they shall come"]. And as is brought in all the s'farim [holy books]. For when one weeps to draw close to Hashem Yisbarach — which is to be included in His unity, Yisbarach — then a great tikkun [rectification] is made through the tears specifically. For through this, "after the Creation" is included in "one," as above. And through this one rectifies his sins — through which he caused separation, chas v'shalom, between Hashem Yisbarach and the totality of the Creation. And this is the main blemish of all the sins, as above. And through the tears, "after the Creation" returns and is included in "one." And this is the main tikkun of all the sins, as above. And this is the aspect of "vi'ainai Leah rakos" ["and the eyes of Leah were soft"] (B'raishis 29:17) — for she was weeping that she should not fall into the portion of Eisav, as Chazal said. "Weeping" specifically. For because the main sustenance of Eisav is from the aspect of sheker [falsehood], which is the aspect of tears, as above — therefore she was weeping specifically, that she should not fall into his portion. Rather, she should merit to be included in Yaakov — whose quality is emes [truth], as it is written: "Titain emes liYaakov" ["You shall give truth to Yaakov"] (Michah 7:20). And through these tears the tears were included in the emes. And the power of the tears of Eisav was nullified — which are the aspect of sheker, whose hold is "after the Creation." For Eisav — all his weeping is over the desires of this world. For he wants to receive the blessing in this world, that he should have all the desires of his heart. And he does not desire to be included in Hashem Yisbarach at all. And these tears are the aspect of sheker, whose hold is in this world, in the aspect of "after the Creation," as above. But the tears of Yisroel — which are the aspect of the tears of Leah — are only to draw close to Hashem Yisbarach. Not to fall, chas v'shalom, into the portion of Eisav — who is the Sitra Achara itself. For every single person of Yisroel — whoever wants to have compassion on himself in truth and to look at his eternal purpose — needs to weep very greatly that he should not fall, chas v'shalom, into the portion of Eisav, who is the yetzer hara. For Leah hints at K'nesses Yisroel [the Congregation of Israel] — who need to weep very, very greatly, like an overflowing stream, not to fall into the portion of Eisav, who is the yetzer hara, chas v'shalom. And whoever sees that the ba'al davar [the Adversary] overpowers him more, and he has already been greatly ensnared, and he is in great danger at all times — he needs to weep more and more. Like Leah our mother, who wept so greatly before Hashem Yisbarach not to fall into the portion of Eisav, until her eyes were soft. And she merited to accomplish her request through her exceedingly great weeping. Likewise, every single person of Yisroel — if he weeps in truth before Hashem Yisbarach many, many times without measure — then he will certainly arouse His compassion, Yisbarach. And he will be saved from falling into the portion of Eisav. And he will merit to draw close to Him, Yisbarach, in truth, and to be included in Him, Yisbarach — through the tears of k'dushah specifically. For through this, "after the Creation" is included in "one," as above. And this is the aspect of kimas chatzos [the rising at midnight] — that one needs to rise at midnight and weep over the destruction of the Bais HaMikdash [Holy Temple]. Meaning, to weep over his sins and over his physicality that delays the building of the Bais HaMikdash — so that through this he is considered as if he destroyed it, as Chazal said. For the hashgachah is the aspect of the light of the eyes, as above — which is the aspect of the light of day, the aspect of chesed [lovingkindness]. And the concealment of the hashgachah — the aspect of nature, the aspect of "after the Creation," where is the hold of sheker and the tears — is the aspect of darkness, the aspect of night. And Yisroel connect and include the quality of night in day. For they include "after the Creation" in "before the Creation," as above. And therefore one needs to rise at midnight to weep over the destruction of the Bais HaMikdash. And through this one shatters the aspect of the night and the darkness — which is the aspect of "after the Creation," from which is the hold of the akum. And we shatter and nullify their hold through kimas chatzos lailah. And then we weep over the destruction of the Bais HaMikdash — and through this we engage in its rebuilding. For "whoever mourns over Yerushalayim merits to see its joy," as above. And through this, night will be included in day, "after the Creation" in "before the Creation," as above. For the main revelation of the hashgachah is in the Bais HaMikdash, as above. And this is the aspect of Chanukah — which is the inauguration of the Bais HaMikdash [Holy Temple]. For then we draw the light of the hashgachah [providence] through the Chanukah candles. And this is the main k'dushah of the Bais HaMikdash — for there His hashgachah shines, as above. And this is the aspect of the lights of the Menorah in the Bais HaMikdash — which are the aspect of the drawing of the light of the hashgachah, through which everything is included in "one," as above. And this is the aspect of "el mul p'nai haMinorah ya'iru shivas hanairos" ["toward the face of the Menorah the seven lights shall shine"] (Bamidbar 8:2). For all the seven lights need to be included in "one." For through the hashgachah — which is the aspect of the light of the candles in the Bais HaMikdash — everything is included in "one," as above. And likewise Rabbainu, zichrono livrachah, wrote in the discourse "Vay'hi Mikaitz" (in Likutay Tinyana, Siman 7) — that Chanukah is the aspect of the inauguration of the Bais HaMikdash, the aspect of the tikkun [rectification] of the sin of the spies that caused the destruction of the Bais HaMikdash; see there the matter. And according to what was explained above, this matter is also well clarified, as above. And this is what Chazal said in the Gemara: "Sh'lichus — from where do we derive it?" And they derived it from the Korban Pesach and from T'rumah. As it is said: "Vishachatu oso kol k'hal Yisroel," etc. ["And the entire congregation of Yisroel shall slaughter it"] (Sh'mos 12:6). And likewise they derived from T'rumah that the agent needs to be a "ben b'ris" [a member of the covenant], etc.; see there. For at the Exodus from Mitzrayim, His hashgachah, Yisbarach, was revealed to all who came into the world — through the awesome signs and wonders that Hashem did with us before our eyes. And through the revelation of the hashgachah, "after the Creation" was included in "before the Creation." And this is the aspect of the sh'lichus [agency] — the aspect of "sh'lucho shel adam kamoaso" ["a person's agent is like himself"]. And therefore they derived from Pesach — which is the aspect of the Exodus from Mitzrayim — from there they derived the din [law] of sh'lichus. For the din of sh'lichus is drawn from this aspect — from the aspect of the inclusion of the Creation in "one," which was revealed at Pesach, at the time of the Exodus from Mitzrayim, as above. And therefore the Exodus from Mitzrayim was at midnight. For then night was included in day — the aspect of "lailah kayom ya'ir" ["night shall shine like day"]. For it is stated that on that night it was shining greatly, like during the day. For night was included in day, etc., as above. And therefore the mitzvah of Kiddush HaChodesh [the sanctification of the new month] is the first mitzvah that Yisroel were commanded at the time of their going out from Mitzrayim. And there, in that parashah, the Exodus from Mitzrayim at midnight is mentioned. For it is all the same aspect. For Kiddush HaChodesh is to fill the blemish of the moon — the aspect of "vihayah or halivana ki'or hachama" ["and the light of the moon shall be like the light of the sun"] (Y'shayahu 30:26). And this is the aspect of the inclusion of night in day — the inclusion of "after the Creation" in "before the Creation," as above. And this is the aspect of kimas chatzos lailah [rising at midnight] — to shatter the night, to include it in day. And this is the aspect of the Exodus from Mitzrayim, as above. And this is the aspect of T'rumah — from which they also derived the din of sh'lichus [agency]. For T'rumah, which is the aspect of tzidakah [charity], is the aspect of eyes. As Chazal said regarding T'rumah: "A generous eye — one out of forty," etc. For the main tzidakah is the emunah [faith] — that one believes in Hashem Yisbarach, that everything is through His hashgachah, and one who gives to the destitute will not lack. For "because of this thing Hashem will bless you" (D'varim 15:10). And as it is written: "Vihe'emin baHashem vayachshiveha lo tzidakah" ["And he believed in Hashem and He counted it to him as righteousness"] (B'raishis 15:6). And therefore through T'rumah — tzidakah — one draws the eyes of His hashgachah upon us. Through which "after the Creation" is included in "before the Creation." And this is the aspect of sh'lichus — the aspect of "sh'lucho shel adam kamoaso" ["a person's agent is like himself"]. And specifically when he is a "ben b'ris" [member of the covenant] — who is able to include the entire Creation in "one," as above. And this is that the custom is to give abundantly in tzidakah on Chanukah — in order to draw the light of the hashgachah through the tzidakah. And this is the main aspect of the Chanukah candle, as above. הלכות שלוחין ג (המשך) Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan I:51 ("Amar Rabbi Akiva"). Translated from the Hebrew. And this is what Chazal said: "Whoever averts his eye from tzidakah [charity] is as if he worships avodah zarah [idolatry]." "Averts his eye" specifically. For the main tzidakah is the aspect of eyes — to draw the eyes of His hashgachah [providence] upon us. As it is written regarding gifts to the poor (D'varim 26:15): "Hashkifah mim'on kodshichah min hashamayim uvaraich es amichah Yisroel," etc. ["Look down from Your holy dwelling, from the heavens, and bless Your people Yisroel"]. For the main poverty is drawn from the blemish of the moon — which is the aspect of darkness, the aspect of "vatichhaina ainav mair'os" ["and his eyes were dim from seeing"] (B'raishis 27:1) — which is the aspect of the diminishing and concealment of the hashgachah. For all livelihood and wealth is the aspect of eyes. As it is written (Koheles 5:10): "Umah kishron liv'alav ki im r'us ainav" ["And what advantage is there to the owner except the seeing of his eyes"]. And as it is written (T'hilim 145:15): "Ainai chol ailechah yisabairu vi'atah nosain lahem es ochlam bi'ito," etc. ["The eyes of all look to You with hope, and You give them their food in its time"]. For wealth is drawn from the aspect of "s'mol" [the left side]. As it is written (Mishlai 3:16): "Bismolah osher vichavod" ["In her left hand is wealth and honor"]. And "s'mol" [left] — this is the aspect of "after the Creation," as is explained in the aforementioned Torah. And as long as s'mol [left] is not included in yamin [right], chas v'shalom — meaning, as long as the totality of the Creation, which is the aspect of s'mol, is not included in "before the Creation," which is the aspect of "kula yimina" ["entirely right"] — then certainly it is impossible to receive shefa [abundance] and livelihood, since one is distant from the Root Who gives life to all. And even the small amount of shefa that descends in hiddenness and in great concealment — through the concealment of His hashgachah within nature — even this small amount is mostly received by the akum and the wicked, whose sustenance is from the aspect of "after the Creation," which is their portion that they chose. And the upright of Yisroel, who are in the aspect of hashgachah, their livelihood is very meager. And therefore the main drawing of shefa to Yisroel is when s'mol is included in yamin. Meaning, when we merit to overpower through the emunah [faith] of the hashgachah — that everything is from Him, Yisbarach, alone — and there is no way of nature in the world at all. And through this we merit to draw the eyes of His hashgachah upon us. And then "after the Creation" is included in "before the Creation" — which is the aspect of the inclusion of s'mol in yamin, as above. And then HaKadosh Baruch Hu bestows shefa and vitality upon the Creation — which is the aspect of livelihood and wealth. And therefore in truth, "a person's livelihood is as difficult as the splitting of the Sea of Reeds" (as Chazal said, Pesachim 118a). For in truth, "before the Creation" is the aspect of "kula yimina" ["entirely right"] — and "there is no s'mol and there is no wealth there," as is stated in the holy Zohar. "Before the Creation" is kulo echad ["entirely one"] — and shefa and vitality and wealth are not applicable there. For when there is no Creation, shefa and vitality are not applicable. And therefore the main wealth is in s'mol, as above. For s'mol is the aspect of "after the Creation" — where shefa and vitality are needed, which is the aspect of wealth and livelihood. But in the aspect of "after the Creation" alone, there is certainly no livelihood and vitality. For "the wealth and the honor are from before Him, Yisbarach," etc. — and He gives life to all. And if, chas v'shalom, He were to cease the flow of His vitality, even for a brief moment, the world would revert to tohu vavohu [void and emptiness]. And therefore the main shefa is when s'mol is included in yamin — "after the Creation" in "before the Creation." For then Hashem Yisbarach bestows the shefa from the supernal Root — which is the aspect of yamin. For the main supernal Root of the shefa is from yamin. As it is written: "Nosain lechem lichol basar ki li'olam chasdo" ["He gives bread to all flesh, for His kindness is eternal"] (T'hilim 136:25). And chesed [lovingkindness] is yamin [right]. Except that there, at its supernal Root, in the aspect of "before the Creation," the shefa is fine and pure and luminous — to the point that it is not applicable to call it "shefa" or "wealth" there. Only when "after the Creation" — the aspect of s'mol — receives this light through the hashgachah — through which "after the Creation" is included in "before the Creation" — then the shefa takes form and is called "wealth." And therefore the main wealth is from s'mol. And this is what is stated in the holy Zohar — that "shamayim" [heavens] are from yamin and s'mol, as is explained in Parashas T'rumah: "Maya inun liymina," etc. ["Water is to the right"] — meaning, as above. And this is what is stated in the holy Zohar — that once there was no rain, and they came to Rabbi Shimon bar Yochai, and he said that one needs to unify Kudsha B'rich Hu [the Holy One Blessed Be He] and His Sh'chinah in the aspect of "apin bi'apin" ["face to face"]. This is the aspect of the inclusion of "after the Creation" in "before the Creation." For know this principle: that Hashem Yisbarach Himself, kivyachol [as it were], is called "Kudsha B'rich Hu" — and the drawing of His vitality, through which He gives life to all the worlds — this is the aspect of "Sh'chinah." And in truth kulo chad ["it is entirely one"] — for "Hashem is One and His Name is One." For His vitality is attached to Him, Yisbarach, in complete unity. Except that Hashem Yisbarach gave free will to man and gave room to err — in order that there should be free will. To the extent that there are deniers and apikorsim who do not believe in His hashgachah. And therefore they cause separation between Kudsha B'rich Hu and His Sh'chinah — meaning, between "before the Creation" and "after the Creation," which is the totality of all the worlds that He, Yisbarach, gives life to through the Sh'chinas Uzo [the Sh'chinah of His might], as above. And in truth it is impossible to understand this matter — how Hashem Yisbarach, Who is exalted above everything, conducts and gives life to this physical world. Rather, the main thing is emunah [faith] alone — that we believe that He, Yisbarach, watches with hashgachah pratis [individual providence] over every single thing in the world — and sits and sustains and provides, from the horns of the wild oxen to the eggs of lice. For the secret of the inclusion of the Creation in "before the Creation" is impossible to grasp through da'as [understanding] — but rather through emunah [faith] alone. And this is the aspect of the three things that Mosheh found difficult — which are: the making of the Menorah, Kiddush HaChodesh [the sanctification of the new month], and Sh'kalim [the half-shekel coins]. And their mnemonic is "MoShE"H" — as it is written in the holy Zohar. For all of these are the aspect of the inclusion of the Creation in "before the Creation" — through the free will of man, who inclines his da'as to believe in His hashgachah. And therefore even Mosheh found them difficult. For it is impossible to understand them through human understanding at all — unless one is in the aspect of Mosheh, and even he found them difficult. For the Menorah is the aspect of the light of the hashgachah — and this is the aspect of the lights of the Menorah, the aspect of the Chanukah candle. Through which one is included in "one" — in the aspect of "el mul p'nai haMinorah ya'iru" ["toward the face of the Menorah they shall shine"], etc. — that all the lights face toward one light, to be included in "one" through the light of the hashgachah, which is the aspect of the light of the candles, as above. And this is the aspect of the Chanukah candles — "chanu" ["they rested"] on the twenty-fifth — which are the twenty-five letters of the yichuda [the declaration of unity] — as is brought in the holy Zohar. For through the Chanukah candle the hashgachah is drawn below. And through this one is included in "one" — which is the twenty-five letters of the yichuda, which is "Sh'ma Yisroel" ["Hear, O Israel"], etc. And this is the aspect of Kiddush HaChodesh — which is to fill the blemish of the moon, that the light of the moon should be like the light of the sun. And this is the aspect of the inclusion of the Creation in "before the Creation," as above. And this is the aspect of Sh'kalim — which are tzidakah [charity]. Through which the Creation is also included in "one," as above. And this is the aspect of "machatzis hashekel t'rumah laHashem" ["a half-shekel as a contribution to Hashem"] (Sh'mos 30:13). For after the Creation, free will immediately came into being. And the free will is the aspect of a "miskala" [a scale/balance] — for every person stands upon the scale, and it is in his hand to choose and to tip himself to this side or to that side. And he is in the aspect of "machatzis hashekel t'rumah laHashem" ["a half-shekel as a contribution to Hashem"] — for each person needs to have compassion on himself, to raise the scale toward Hashem Yisbarach — to tip himself toward the k'dushah [holiness] — in the aspect of "machatzis hashekel t'rumah laHashem." And therefore "a person's livelihood is as difficult as the splitting of the Sea of Reeds" — specifically. For Mosheh Rabbainu drew and publicized His hashgachah [providence] in the world — through the signs and wonders that he performed in Mitzrayim and at the Sea of Reeds. And then the renewal of the world was revealed, and His hashgachah, Yisbarach — until it was considered as if the world was created then. And this is the aspect of the splitting of the Sea of Reeds — that the waters were split. And this is the aspect of the beginning of the Creation that was revealed then. For at the beginning of the Creation, Hashem Yisbarach separated between water and water — between the upper waters and the lower waters — which are the aspects of "before the Creation" and "after the Creation," as above. And in truth everything is one — except that it is impossible to understand this at all, as above. And this is what Mosheh showed at the splitting of the Sea of Reeds — that the waters were split, and he separated between water and water, and he turned the sea into dry land. And afterward he stretched out his hand and turned the dry land back into sea, and the Egyptians drowned. And through this he showed that everything is one — water and dry land, yamin and s'mol [right and left], "before the Creation" and "after the Creation." "Vihachayos ratzo vashov" ["And the living creatures ran and returned"] (Yichezkel 1:14) — for the supernal vitality is drawn in the aspect of ratzo vashov [running and returning], which is the aspect of His hashgachah, Yisbarach. Through which everything is one. And therefore "a person's livelihood is as difficult as the splitting of the Sea of Reeds." For in order to draw livelihood, one needs to include "after the Creation" in "one" — that "after the Creation" should be as it was "before the Creation" — that father and son should be as one, and nevertheless the Creation should endure and not be nullified in its existence. And this aspect is very difficult to grasp. And even Mosheh Rabbainu found it difficult. And this is the secret of the splitting of the Sea of Reeds. For from there livelihood is drawn. For this is the aspect of the inclusion of s'mol in yamin — from which comes rain and livelihood, as above. And therefore the main galus Mitzrayim [Egyptian exile] was brought about through the sh'lichus [agency/mission] that Yaakov sent Yosef his son. As it is written: "Vayishla'chaihu mai'aimek Chevron" ["And he sent him from the valley of Chevron"] (B'raishis 37:14). For "all roads are presumed to be dangerous" — because the roads are the aspect of sh'lichus, as above — which is the aspect of "after the Creation," where is the hold of the chitzonim [the external forces], who are the damagers of the world, chas v'shalom. And therefore the roads are presumed to be dangerous. And therefore the sale of Yosef occurred while he was on the road, on the mission of his father. For Yosef is the aspect of the true tzaddik — who is a faithful emissary to the One Who sent him. Whose entire service and aim is to include "after the Creation" in "one." For the tzaddik connects and includes the lower ones in the upper ones, higher and higher, to their root — in the aspect of kulo echad ["entirely one"]. And they blemished him and sold him for silver. And this is the aspect of the blemish of people who blemish the tzaddik — who is the aspect of the eyes of the hashgachah [providence]. In the aspect of "ainai Hashem el tzaddikim" ["the eyes of Hashem are upon the righteous"] (T'hilim 34:16). And this is the aspect of Yosef — who is the aspect of eyes. As it is written: "Ben poras alai ayin" ["A fruitful son by a spring"] (B'raishis 49:22). For the tzaddik draws complete hashgachah — through which he includes and connects "after the Creation" in "one." And the multitude of people blemish him because of the silver — because of the desire for money, which takes hold through s'mol [the left]. For they are drawn after the money itself. And the money is their avodah zarah [idolatry]. And they do not believe that all the money and all the abundance — everything is only through the tzaddik, who is the aspect of the drawing of His hashgachah upon us. Through whom comes all the abundance in the world — in the aspect of "viYosef hu hashalit" ["and Yosef is the ruler"], etc. — "hu hamashbir lichol am ha'aretz" ["he is the one who provides for all the people of the land"] (B'raishis 42:6). And therefore through this, the matter was brought about and they went down to Mitzrayim — which is the opposite of Eretz Yisroel. Which is full of idols and avodah zarah — where they deny His hashgachah, Yisbarach. As it is written: "Asher amar Paroh, li yi'ori va'ani asisini," etc. ["Who Pharaoh said: 'My river is mine, and I made myself'"] (Yichezkel 29:3). But "they intended it for evil; G-d intended it for good" — "ki limichyah shilachani Elokim lifnaichem" ["for G-d sent me before you to preserve life"] (B'raishis 45:5,7). "Shilachani" ["He sent me"] specifically. For Yosef was a faithful emissary to the One Who sent him. And although the Sitra Achara overpowered against his sh'lichus and wanted to ruin it, chas v'shalom — that he should be sunk in Mitzrayim, which is the blemish of the hashgachah — until he would be unable, chas v'shalom, to return the sh'lichus to its original Master, to include "after the Creation" in "before the Creation." But Yosef was a very great tzaddik and stood firm in the test. And in every place that he was — even in the intensity of the overpowering of the k'lipos — he believed with complete emunah in His hashgachah, Yisbarach. And he conquered his yetzer [inclination] out of awe of the Creator Who watches, Yisbarach. As it is written: "Vi'aich e'eseh hara'ah hag'dolah hazos vichatasi laiElokim" ["And how shall I do this great evil and sin against G-d"] (B'raishis 39:9). And he chose the good — until he merited to include in "one." Until he elevated and included "after the Creation" itself in "one." For he subdued the tumah of Mitzrayim. And he merited to sustain Yisroel all the days of their being there, and to bring them out from there. For everything was in the merit of Yosef. As it is written: "Vayikach Mosheh es atzmos Yosef imo" ["And Mosheh took the bones of Yosef with him"] (Sh'mos 13:19). Until Yisroel merited to go out from there with great wealth and to receive the Torah. Through all of which His hashgachah, Yisbarach, was revealed, and the entire Creation was included in "one." And all of this was through the sh'lichus of Yosef — who did not stumble in his mission. And he merited to include the sh'lichus in the Sender — through his good choice, that he stood firm in the test and chose life. Through which the entire Creation was included in "one" at the time of the Exodus from Mitzrayim and the receiving of the Torah, etc., as above. And therefore when Yosef was sold and hidden from his father, weeping was aroused. As it is written: "Vayaivk oso aviv" ["And his father wept for him"] (B'raishis 37:35). For through his sale they caused separation, chas v'shalom, between father and son — between Yaakov and Yosef, who are both considered as one, as is brought. For Yosef is the aspect of the eyes of the hashgachah — through which everything is one. But they caused separation — through which weeping was aroused, as above. And therefore when they returned and came together — Yosef and his brothers — it is written: "Vayitain es kolo bivchi" ["And he gave forth his voice in weeping"] (B'raishis 45:2). For Yosef, through his weeping then, sweetened and rectified the aspect of the weeping at its root — in the aspect of the sweetening of the judgment at its root, as above. הלכות שלוחין ג (המשך) Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan I:51 ("Amar Rabbi Akiva"). Translated from the Hebrew. For this is known in the s'farim [holy books], and especially in the s'farim of Rabbainu, zichrono livrachah — that the main test and the scale of a person in this world is the desire of adultery. For man was sent into this world for the sake of the test and free will. And the main test is whether he will be able to stand firm in the test regarding this desire. And all the confusions and bewilderments and disputes and hatred and jealousy and accusations that exist in the world — everything is drawn and brought about through this desire. From which are drawn all the evil character traits, and all the opinions of the apikorsim and the deniers and the misguided ones who have been completely uprooted from Hashem Yisbarach — everything is drawn through this desire. And even the accusations among the talmidai chachamim [Torah scholars] and among the complete tzaddikim — and especially now in these generations, that the Samech Mem [the Satan] has confused the world exceedingly beyond measure, and has introduced great apikorsus [heresy] into the world — the likes of which has not existed since the beginning of time. And even among the simple, upright people of Yisroel who want to walk in the ways of the chassidim — he has introduced great confusion and bewilderment and tremendous machlokes [dispute]. Until no one knows where the emes [truth] is, as is well known. And all these troubles and disputes and confusion of da'as — that one does not know where the emes is — they are themselves the "birth pangs of Mashiach." Which all of our early Sages, Chazal, were afraid and terrified of exceedingly. As Chazal said: "Let him come, but let me not see him," etc. For there is no trouble greater than the troubles that exist now in our generations, through our many sins — that the emes is hidden and concealed exceedingly, through our many sins. And all of this is drawn only from the blemish of the desire of adultery that has now spread in the world more than ever. And even those who want to conduct themselves in the ways of the chassidim are not clean of this desire. And some of them are actual sinners, Rachamana litzlan [may the Merciful One save us]. And they do not look at themselves to fall on their faces to the ground and to prostrate themselves before Him, Yisbarach, and to request from before Him, Yisbarach, every single day, to be saved from what one needs to be saved from — according to what each person knows of the afflictions of his heart and his pains. And they do the deeds of Zimri and seek the reward of Pinchas. For they want to be chassidim and to investigate inquiries in the service of Hashem Yisbarach, and to think and speak about true tzaddikim and upright ones — to say "this one is fitting and this one is not fitting." And all of this is drawn from their distance from emes [truth]. And everything is through the blemish of the b'ris [covenant] — which is the blemish of da'as [awareness], the blemish of emes. For guarding the b'ris is called "kulo zera emes" ["entirely a seed of truth"]. And blemishing the b'ris — it is said regarding it: "Vi'atem yildai fesha zera sheker," etc. ["And you are children of transgression, a seed of falsehood"] (Y'shayahu 57:4). For adultery is the blemish of the eyes. As it is written: "Vilo sasuru acharai l'vavchem vi'acharai ainaichem asher atem zonim acharaihem" ["And you shall not stray after your hearts and after your eyes, after which you go astray"] (Bamidbar 15:39). For "the eye sees and the heart desires," etc. And as Rabbainu, zichrono livrachah, wrote in the Torah "Bikrov alai mirai'im" ["When evildoers drew near to me"] (Siman 36) — that the main adultery depends on the eyes, etc.; see there. For the eyes are drawn from the eyes of His hashgachah [providence], Yisbarach — where is the main free will. For the main free will — which is the intermediary between "before the Creation" and "after the Creation," as is explained in the Torah "Amar Rabbi Akiva" cited above — is the eyes. Which are the main secret of the free will. For there is power in a person's hand to look with his eyes to this side or to that side — both with his physical eyes and with the eyes of his intellect. For "eyes" is said in reference to wisdom. As it is written: "Vatipakachnah ainai shnaihem," etc. ["And the eyes of both of them were opened"] (B'raishis 3:7). And therefore Shlomoh HaMelech, alav hashalom, warned: "Ainechah linochach yabitu vi'afapechah yayshiru negdechah" ["Let your eyes look directly ahead, and your eyelids look straight before you"] (Mishlai 4:25). For the main connection and inclusion between His unity, Yisbarach, and the Creation is through the hashgachah — which is the aspect of eyes, as above. And there is the main free will. For it is the aspect of the intermediary between "the One" and the Creation — where is the free will, as above. Meaning, for there is power in a person to choose the good — to look with his eyes upward and not downward. In the aspect of "vihayah ka'asher yarim Mosheh yado vigavar Yisroel," etc. ["And it was, when Mosheh raised his hand, Yisroel prevailed"] (Sh'mos 17:11) — when Yisroel look upward, they prevail, as Chazal said. Meaning, that one should close his eyes and not look at the desires and vanities of this world. And the main thing — that he should not turn his eyes after the desire of adultery. Rather, he should look with his eyes toward Hashem Yisbarach always. As it is written: "Ainai tamid el Hashem ki hu yotzi mairshes raglai" ["My eyes are always toward Hashem, for He will draw my feet from the net"] (T'hilim 25:15). And as it is written: "Ailechah nasasi es ainai hayoshvi bashamayim" ["To You I lift up my eyes, You Who dwell in the heavens"] (T'hilim 123:1). And as it is written: "Hinai ki'ainai avadim... kain aineinu el Hashem Elokainu ad sheyichanainu" ["Behold, like the eyes of servants... so are our eyes toward Hashem our G-d, until He shows us grace"] (T'hilim 123:2). And through an awakening from below, an awakening from above is aroused. Just as a person looks with his eyes always toward Hashem Yisbarach, likewise Hashem Yisbarach watches with the eyes of His hashgachah, Yisbarach, upon us always. And through the hashgachah, "after the Creation" is included in "before the Creation," as above. And likewise in the opposite direction, chas v'shalom — when one looks with his eyes downward, at adultery and desires — through this one removes His hashgachah from upon himself. And through this one falls into heresies and the error of nature. And through this, "after the Creation" becomes distanced from "one," as above. It emerges that the main free will is in the eyes. And through this you will understand well how to connect the aforementioned discourse — its end with its beginning and its middle — for it is all bound and connected together well; understand this greatly. For what is explained there at its end — that through the eyes of the hashgachah [providence], "after the Creation" is included in "before the Creation," but "dovair sh'karim lo yikon neged ainai" ["he who speaks lies shall not be established before My eyes"] — and removes the hashgachah, etc.; see there. This is itself the secret of the free will — which is the intermediary between "the One" and the Creation. Meaning, for the eyes are the secret of the intermediary — the aspect of the free will. When one inclines them toward good, "after the Creation" is included in "one" through them, as above. And therefore the entire Torah is all included in the eyes, as above. And this is what is stated in the writings of the Ari z"l — that the main sh'virah [shattering] was in the light of the eyes. For the main power of free will is through the secret of the sh'virah [the shattering of the vessels], as is known. And the free will is in the eyes, as above. And this is what Dovid HaMelech, alav hashalom, requested: "Gal ainai vi'abitah nifla'os," etc. ["Uncover my eyes and I shall gaze upon wonders"] (T'hilim 119:18). For in truth, the secret of free will is the "nifla'os timim dai'im" ["wonders of the One Who is perfect in knowledge"]. And it is impossible to understand this through the intellect in any way — but only through emunah [faith] alone. For it is the aspect of the three things mentioned above that Mosheh found difficult — which are the secret of the inclusion of the Creation in "one" through the eyes of the hashgachah, where is the secret of the free will, as above. And everything depends on the eyes — in the physical sense, which is the actual seeing and looking of the eyes — and in the spiritual sense, which is the eyes of the intellect. For one needs to incline the eyes of his intellect toward the emes and the emunah, to believe in His hashgachah, Yisbarach. Through which "after the Creation" is included in "one," as above. And this is "gal ainai" ["uncover my eyes"] specifically — "vi'abitah nifla'os," etc. ["and I shall gaze upon wonders"]. That one should merit to understand the "wonders of the One Who is perfect in knowledge" that are hidden in the light of the eyes — where is the secret of the free will, which is the aspect of wonders, as above. And this is that the sale of Yosef is juxtaposed to the incident of Er and Onan. For Er and Onan wasted their seed and blemished the b'ris [covenant]. And through this they blemished the eyes, as above. As it is said: "Vay'hi Er bichor Yihudah ra bi'ainai Hashem" ["And Er, the firstborn of Yihudah, was evil in the eyes of Hashem"] (B'raishis 38:7). And this is literally the aspect of the blemish of the sale of Yosef, as above. For Yosef is the tzaddik — the aspect of the eyes of the hashgachah [providence] — whom they blemished. For they blemished the eyes of the hashgachah and caused the hashgachah to be hidden and concealed within the akum and the Egyptians — who are the aspect of the concealment of the hashgachah. And this is the sale and descent of Yosef the tzaddik to Mitzrayim, etc., as above. But through the intensity of the power of Yosef, the matter was turned from bad to good. For he shattered the tumah [impurity] of the Egyptians and stood firm in the test regarding the desire of adultery — which is the main test, the main tikkun [rectification] of the eyes. And he merited to be called "ben poras alai ayin" ["a fruitful son by a spring"] (B'raishis 49:22). And through this, the Creation returned and was included in "one" — at the time of the Exodus from Mitzrayim — which was in the merit and through the power of Yosef, as above. For the tikkun [rectification] of the b'ris [covenant] — meaning, the zivug dik'dushah [the marital union in holiness] — is the aspect of yichud [unification]. Through which one is included in "one" — that "after the Creation" is included in "one." And this is the aspect of the unification of Kudsha B'rich Hu [the Holy One Blessed Be He] and His Sh'chinah — who are the aspect of husband and wife, as is known. For "if they merit, the Sh'chinah rests between them." And they are included in "one" through their union in k'dushah, as above — in the aspect of "vihayau livasar echad" ["and they shall become one flesh"] (B'raishis 2:24). And therefore the main zivug dik'dushah is on Shabbos — when "after the Creation" is included in "one." And this is "the secret of Shabbos," etc. As it is written there: "She is Shabbos, who is united in the secret of 'one,'" etc. For on Shabbos all the worlds ascend to their root — meaning, as above: the inclusion of the Creation in "one." And this is the aspect of the Shabbos candle — that at the beginning of the entrance of Shabbos we light candles, and through this we receive Shabbos. For the candles are the aspect of the light of the hashgachah that we draw, as above regarding the Chanukah candle. And through the light of the hashgachah, "after the Creation" is included in "one." And this is the main aspect of Shabbos, as above. And this is the aspect of: the cup of Kiddush — one needs to place his eyes upon it. To draw the eyes of the hashgachah into the cup of Kiddush — which is the aspect of Malchus [Sovereignty], the aspect of the Sh'chinah, the aspect of the totality of the worlds that are conducted through her. To draw there the eyes of the hashgachah — in order to include everything in "one" through this, as above. And therefore the main zivug dik'dushah [marital union in holiness] is on Shabbos. For then "after the Creation" is included in "one" — which is the aspect of yichud [unification] and zivug dik'dushah, as above. For Shabbos is the aspect of emes [truth]. As Chazal said: "Even an am ha'aretz [an unlearned person] is afraid to lie on Shabbos." And through emes, the hashgachah is drawn. Through which the Creation is included in "one," as above. הלכות שלוחין ג (סיום) Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan I:51 ("Amar Rabbi Akiva"). Translated from the Hebrew. But one who blemishes the b'ris [covenant] — and especially the sin of Er and Onan, who would waste their seed — through this they blemished the eyes. The eyes specifically. For shichvas zera [seminal emission] is the light of the eyes and the strength of the body, as is brought in the Shulchan Aruch. And one who emits seed in vain, chas v'shalom, separates the light of the eyes from the totality of the Creation. And on the contrary — the k'lipos and the Sitra Achara receive the drops, which are the light of the eyes. And they are the damagers of the world, and they damage the world. For these k'lipos come afterward and introduce heresies and confusions and crookedness into the heart. And they want to conceal and hide and distance the hashgachah [providence] from the world — just as he distanced the drop from a woman who fears Hashem, which is the aspect of the distancing of the light of the hashgachah from the totality of the Creation. And therefore it is considered as if he returned the world to tohu vavohu [void and emptiness] and as if he brought a mabul [flood] upon the world, as Chazal said. And therefore it is very hard for him to return to Hashem Yisbarach — because he has become very distant from the emes [truth]. For regarding this sin it is said (Y'shayahu 57:4): "Vi'atem yildai fesha zera shaker hanechamim ba'ailim," etc. ["And you are children of transgression, a seed of falsehood, who inflame yourselves among the idols"]. And his main teshuvah [repentance] is: that which he damaged, he shall repair. For his main teshuvah is the emes — that he needs to strive to draw himself close to true tzaddikim, in order to receive from them true counsel — which is the aspect of "zera emes" ["a seed of truth"]. And he shall incline his da'as [mind] always to look only at the emes. And through the emes he will merit to know that also there — in the intensity of the concealment and hiddenness and distance from which His hashgachah, Yisbarach, has been distanced from him — also there His hashgachah, Yisbarach, is hidden. For He, Yisbarach, gives life to all. Only he does not merit to see, because of the greatness of the concealment caused by his sins. And the principle is that the main thing is the emes. For certainly, if he looks at the emes in its truth, he will certainly strive toward Hashem Yisbarach until he returns in truth. For after all, what will be at his end? For ultimately he will be forced to be rectified through harsh and bitter punishments for thousands of years, Rachamana litzlan [may the Merciful One save us]. Is it not better for him to return immediately? For in truth there is no despair in the world at all, as is explained among us many times. For all the fallings and despairs in the world are only because of the distance from emes — that one deceives himself to say that he is no longer able to return. As it is written: "Lo ya'amin shuv mini choshech" ["He does not believe he will return from the darkness"] (Iyov 15:22) — that he does not believe it is still possible for him to return from the darkness. And all of this is because of sheker [falsehood]. For he seeks for himself an excuse to exempt himself from the service of Hashem Yisbarach. As Rashi explains on the verse "vay'hi ha'am kismis'onnim" ["and the people were as if murmuring"] (Bamidbar 11:1) — they were seeking an excuse how to depart from the Omnipresent. For every person, by his nature, has evil that prevents him from the service of Hashem Yisbarach. And he needs to endure pain and exertions to shatter this evil. And therefore he seeks at every opportunity to separate himself from the service of Hashem Yisbarach — because of the evil in his nature. But nevertheless — woe to him from his yetzer [inclination], woe to him from his Creator. For the dread of judgment is upon him — "what will he do on the day of reckoning," etc. And therefore he has no justification to separate from Hashem Yisbarach. Only through seeing that he begins many times to draw close to Hashem Yisbarach, and he is unable to stand in any easy test — then he finds for himself an excuse to say: "What shall I do? In truth I wanted to return to Hashem Yisbarach, but what shall I do, for my yetzer overpowers me every time? And what benefit and what hope do I have, since I have already been captured in a great exile, until it is impossible to return anymore?" — chas v'shalom. But in truth, all of this is the enticement of the yetzer hara and the incitement of the ba'al davar [the Adversary] — from the intensity of the evil in his nature that wants to exempt himself and separate from Hashem Yisbarach — through this rejection and error. And in truth he is deceiving himself. For ultimately, what will be at his end? For "there is no darkness and no shadow of death where the workers of iniquity can hide" (Iyov 34:22). And he will certainly be forced to give an accounting before the King of kings of kings, HaKadosh Baruch Hu. And not a single thing will be overlooked for him. And if a person has even a little wisdom, it is fitting for him not to allow himself to be deceived. For in truth there is no despair in the world at all. And however it may be, he needs to strive and search and seek rescue and refuge from the depths of the lowest depths of Sheol and from beneath them. And if he sees that even though he has been striving for days and years toward Hashem Yisbarach and he has still not returned from his error — nevertheless, he should be a very great akshan [stubborn person], and hold onto His service, Yisbarach, with stubbornness. As Rabbainu, zichrono livrachah, wrote — that one needs to be a very great akshan in the service of Hashem Yisbarach. And he should lift his eyes heavenward always — that he should merit to return to Him, Yisbarach, or to be saved from now on from what he needs to be saved from — each person according to his level. And it is fitting for the person of understanding to be satisfied — that even if he accomplishes nothing through all his service and toil and exertion, except that through this he will be saved even one time from some complete transgression, or improper thought, or desire, in all the days of his life — meaning, that through his service and tefillah and hisbodidus [personal prayer], etc., he will merit that at the end of his days he will have one less transgression deducted from the accounting of his sins than he would have had if he had not striven and prayed to be saved from them — even this alone would be worthwhile for him. For ultimately, nothing remains for a person from all his toil and exertion that he labored and toiled in this world, except what he merited at times to be saved from evil and transgressions, and to snatch at times some mitzvos. And it is impossible to elaborate on this matter, for thousands and tens of thousands of pages would not suffice to explain the extent to which a person needs to constantly strengthen himself in longing for Hashem Yisbarach, and never let go of the ratzon [desire/will]. For every single person has other obstacles and confusions every single day, without measure. And the principle is that the main thing is the emes. For emes is "one." And whoever does not want to deceive himself and looks at the emes — that he should not lose his eternal world — will certainly return to Hashem from every place that he is. For "emes Hashem li'olam" ["the truth of Hashem is eternal"] (T'hilim 117:2). Understand our words well, and they will be sweet to you forever and for all eternity. And this is: "Vayishlach es hayonah li'ais erev vihinai alai zayis taraf bifihah" ["And he sent the dove toward evening, and behold, an olive leaf was plucked in its mouth"] (B'raishis 8:11). And it is stated that this is the aspect of Chanukah — when we light candles of olive oil. Then "vayaida Noach ki kalu hamayim," etc. ["and Noach knew that the waters had subsided"]. For the Chanukah candle — which is the aspect of the light of the hashgachah [providence], the aspect of emes [truth], as above — is the tikkun [rectification] for the waters of the Mabul [Flood]. Which is the aspect of the sin mentioned above. For the main sin is that one separates the light of the hashgachah through this sin — which is the blemish of the eyes, etc., as above. And therefore through the Chanukah candle — the aspect of drawing the light of the hashgachah also below ten tefachim, to know that Hashem Yisbarach is in every place, etc., as above — through this, this sin is rectified. And "after the Creation" returns and is included in "before the Creation." And the waters of the Mabul recede, and the world returns and is sustained through His hashgachah, Yisbarach. And this is "vihinai alai zayis" ["and behold, an olive leaf"] — "this is Chanukah." Then "vayaida Noach ki kalu hamayim," etc. — for the sin mentioned above was rectified, which is the aspect of the waters of the Mabul, through the Chanukah candle, as above. And this is "vihinai alai zayis taraf bifihah" ["and behold, an olive leaf plucked in its mouth"]. And Chazal expounded that it was requesting livelihood. As Chazal said: "Let my food be bitter as the olive," etc. Meaning, as above — for the main livelihood is drawn from this aspect: from the aspect of the inclusion of "after the Creation" in "one" through the hashgachah — which is the aspect of the olive leaf, the aspect of the Chanukah candle, as above. And this is the aspect of: the Chanukah candle is mosif viholaich ["increasing and continuing," i.e., we add a candle each night]. For before the Creation everything was one. And after the Creation there were two things — "the One" and the Creation. And this is the main power of free will — from which is the hold of sheker [falsehood], whose hold is from the distance from "one," from the aspect of "rabbim" ["many"]. In the aspect of "bikshu chishbonos rabbim" ["they sought many schemes"] (Koheles 7:29), as above. And our main service is to include "after the Creation" in "one." Meaning, to include the aspect of "the many" in "one" — to know that also the aspect of "the many" are drawn from "the One." Through which the sheker is nullified, as above. And this is the aspect of the eight days of Chanukah. For the miracle was with the oil of the Kohen Gadol — which contained enough only to light for one day, and a miracle occurred and it burned for eight days. Meaning, for the main revelation of the hashgachah is only in the aspect of unity — the aspect of "yom echad" ["one day"]. Which hints at Olam HaBa [the World to Come], which is called "one day." As it is written (Z'charyah 14:7,9): "Vihayah yom echad hu yivadai laHashem lo yom vilo lailah," etc. ["And it shall be one unique day known to Hashem, neither day nor night"]. For then everything will be included in "one." As it is written: "Bayom hahu yihyeh Hashem echad ush'mo echad" ["On that day Hashem shall be one and His Name one"]. For then it shall be kulo echad kulo tov ["entirely one, entirely good"]. And a miracle occurred and it burned for eight days. For this is the main aspect of the miracle — which is the revelation of the hashgachah. That one reveals that also in this world — which is the aspect of "rabbim" ["many"], the aspect of "after the Creation," which was created in the seven days of B'raishis — also there His hashgachah, Yisbarach, shines. And through this, "after the Creation" is included in "before the Creation." And this is the aspect of the eight days of Chanukah — that "yom echad" ["one day"], the aspect of Olam HaBa, shines into all the seven days of B'raishis, which are the totality of the Creation. Through which "after the Creation" is included in "one," as above. And the more one enters into the aspect of "rabbim" ["many"] — where the hold of sheker is greater, where the free will is greater — there one needs to overpower more, to shatter the free will, to believe that also there His hashgachah, Yisbarach, shines. And then one merits an even greater light. For the main thing is the free will. And the greater the free will and the test, the greater and more additional light one merits afterward. And this is the aspect of: the Chanukah candle is mosif viholaich ["increasing and continuing"] each day. For each day that comes afterward is the aspect of greater multiplicity — where is the hold of sheker. And we draw the light of the hashgachah through the Chanukah candle, until one knows that also the aspect of "the many" are drawn from Him, Yisbarach. And therefore through this, the light is increased each day more and more. For the more one merits to shatter the free will and to draw the hashgachah into the aspect of "many" more — the greater the light. And this is the aspect of the level of teshuvah [repentance] — and "the distance is the beginning of the drawing close" — in the aspect of "mairochok Hashem nirah li" ["from afar Hashem appeared to me"] (Yirmiyahu 31:2). For the more one is in the aspect of "the many" more, and has become more distant from "one" — where the hold of sheker is greater — when one merits to stand there in the test, in the greatness of the distance — then one merits an even greater light. For "lifum tza'ara agra" ["according to the suffering is the reward"] (as Chazal said, Avos Chapter 5). And therefore on each day of the days of Chanukah, which becomes more distant from "yom echad" ["one day"] — which is the aspect of "many" — then we add a candle each day. For each day one merits that the light of the hashgachah shines more — through drawing the light into the aspect of greater "many." For this is the main thing — that the aspect of "many" should be included in "one." And this is the aspect of the inclusion of the Creation in "one," as above. And this is the aspect of the level of tefillah bitzibur [prayer with a congregation], and likewise in Torah and mitzvos — "Talmud Torah dirabim adif" ["Torah study in a group is preferable"], and "it is not comparable when few perform the mitzvah to when many do," etc. For when there are "many" — where is the hold of sheker, as above — when they are included in "one" through tefillah and Torah and mitzvos, through which they are included in His unity, Yisbarach — the more "many" there are and they are included in "one," the greater the light. And "after the Creation" is more included in "before the Creation" — that it should be kulo echad kulo tov ["entirely one, entirely good"]. As it will be in the future. As it is written: "Bayom hahu yihyeh Hashem echad ush'mo echad" ["On that day Hashem shall be one and His Name one"]. Amain vi'amain. And this is the aspect of the Hallel that we say on Chanukah. For Hallel is said on account of the miracle. For in the Hallel the greatness of His hashgachah [providence], Yisbarach, over the world is explicit. As it is written (T'hilim 113:5–6): "Mi kaHashem Elokainu hamagbihi lashaves hamashpili lir'os," etc. ["Who is like Hashem our G-d, Who dwells on high, Who lowers Himself to see"]. And it is written (T'hilim 115:3): "VaiElokainu bashamayim kol asher chapaitz asah" ["And our G-d is in the heavens; whatever He desires, He does"]. And therefore we say it on Chanukah. For the main aspect of the Chanukah candle is the aspect of the drawing of His hashgachah. And this is the aspect of the Hallel, as above. And therefore the miracle of Chanukah was through the Kohanim. For the Kohen is a man of chesed [lovingkindness]. And chesed is drawn from the aspect of "before the Creation" — which is the aspect of kulo echad kulo tov ["entirely one, entirely good"]. And this is the aspect of chesed, the aspect of yamin [right]. But "after the Creation" is the aspect of s'mol [left], the aspect of din [strict judgment], the aspect of Levi. And therefore the avodah [service] in the Bais HaMikdash [Holy Temple] — the main was through the Kohanim. And the Livi'im would assist them with song and the like. For the Kohen is in the aspect of "before the Creation" — who has the power to elevate the Creation to its root, to include it in "one." And therefore the Livi'im would assist the Kohanim on their platform, etc., during the time of the avodah — in order that the Levi, who is the aspect of s'mol, the aspect of "after the Creation," should be included in the Kohen, the man of chesed, who is in the aspect of "before the Creation." Through whom everything is included in "one," as above. And therefore we give T'rumah [the priestly tithe] to the Kohen. For through T'rumah one elevates the produce and includes it in "one," as above — and for this reason they derived the din [law] of sh'lichus [agency] from T'rumah, etc., as above. And therefore the T'rumah goes to the Kohen, the man of chesed. For he is in the aspect of "before the Creation" and includes everything in "one," as above. And therefore the miracle of Chanukah was through the Kohanim, as above.