חלוקת שותפים ד

Ashray maskeel el dul bi-yoam ru-uh yimallitaihoo Adoanuy. Likutay Halachos, Choshen Mishpat. And in it the matter of S'firah and Shavuos. Based on Likutay Moharan II:8 ("Tik'u Tochachah"). Translated from the Hebrew.

And this is the aspect of masa umatan [business dealings]. And this is the aspect of S'firah [the Counting of the Omer] and Shavuos. For it is explained in the aforementioned Torah that one needs to seek and search very, very much for the true tzaddik who has the aspect of ruach hakodesh [the holy spirit], etc. For the main complete emunah [faith] -- meaning, the emunah of chidush ha'olam [the renewal/creation of the world] -- is through him. For the main emunah is through the clarification of the m'dameh [the imaginative faculty], etc. And the clarification of the m'dameh is only through the tzaddik who has the aspect of ruach n'vuah [the spirit of prophecy], ruach hakodesh, etc.

Happy is he who is thoughtful of the wretched; in bad times may the LORD keep him from harm.

And therefore the entire world was hanging until the sixth of Sivan. As Rashi explained on the "heh" of "hashishi" ["the sixth"], etc. -- that on it Yisroel received the Torah, etc.; see there, all of this, well. And we have already written about this elsewhere -- that Rabbainu, zichrono livrachah, before his passing -- when he said this awesome Torah on the final Rosh HaShanah -- and then, after saying the aforementioned Torah, he urged me exceedingly to write this great warning: that one needs to be exceedingly careful with one's soul, to seek and search greatly after the true tzaddik who has the aspect of ruach hakodesh. For the main emunah of chidush ha'olam -- which is the main essence of Yiddishkait -- is drawn through him specifically, etc., as above. And as is explained about this elsewhere.

3 יי יִשְׁמְרֵהוּ וִיחַיֵּהוּ וְאֻשַּׁר בָּאָרֶץ וְאַל-תִּתְּנֵהוּ בְּנֶפֶשׁ אֹיְבָיו And this is the aspect of S'firah and Shavuos, the time of the Giving of our Torah. For we have already written that one needs to be very careful in this -- to seek and search after such a true tzaddik. And every person in the world, from small to great, needs to be very careful in this all his days -- to seek and search for such a true Rebbe. For "the Torah did not speak about the dead" -- who are those who do not desire life and do not have any pity on their soul at all, to seek eternal salvation for their soul, to save it from what it needs to be saved -- in his life and in his death -- according to his deeds, of which he is aware in his soul: how he wastes his days in vanity and emptiness. And if only it were merely in vanity and emptiness! But further, he sins and damages and blemishes, as he knows in his soul.

Adoanuy yeeshmiraihoo veeycha-yaihoo vi-ooshar bu-uretz vi-al teetinnaihoo binneffesh oyivvuv. And not only that, but he also searches to find faults in others -- and especially in the upright and the G-d-fearing who have pity on their souls. And he will not take to his heart -- neither knowledge nor understanding -- to say: "How am I deceiving myself to cry out against the upright, saying to them 'Turn away, unclean!'" etc. As is common nowadays. As the prophet prophesied long ago about such people. As it is written: "Ha'omrim kirav ailecha al tigash bi ki kidashticha," etc. ["Those who say, 'Come near to yourself, do not touch me, for I am holier than you'"] (Y'shayahu 65:5).

May the LORD guard him and preserve him; and may he be thought happy in the land. Do not subject him to the will of his enemies.

And regarding such people, the above-mentioned warning is not applicable. For they will laugh and mock even this very warning itself. And whatever words of truth, righteousness, ethical wisdom, and wonder are told to them -- they will sneer with their lips and shake their heads with doubled and redoubled mockery, to the detriment of their souls, etc.

4 יי יִסְעָדֶנּוּ עַל-עֶרֶשׂ דְּוָי כָּל-מִשְׁכָּבוֹ הָפַכְתָּ בְחָלְיוֹ But nevertheless, no generation is completely orphaned from the truth. And in every generation, and at all times, there are found sincere and somewhat upright people who have pity on their souls, who desire and long to fear His Name, Yisbarach. About whom it is said: "Ha'aniyim viha'evyonim mivakshim mayim va'ayin, ulishonam batzama nashasa," etc. ["The poor and the destitute seek water, and there is none; their tongue is parched with thirst"] (Y'shayahu 41:17). For this is said regarding the bread and water of Torah, as Rashi explains there. Upon them, and upon those like them -- from the greatest of the great to the smallest of the small -- upon them one needs to urge and remind this warning thousands of times. That they should remember very much, each and every day, to search and seek greatly after the aforementioned true tzaddik -- who will be able to rectify them in truth, for eternity. And the main thing is the complete emunah, etc., as above. For even one who merits to find for himself a true Rebbe or a true friend who received from true tzaddikim words of truth that are beneficial for his soul in truth -- nevertheless, he still needs to search greatly every day. For even if his deeds were already rectified as they should be, he also needs to search still more and more. For it is known that a person does not stand still, etc. And it is written: "Lichol tichlah ra'isi kaitz -- richavah mitzvoscha mi'od" ["To every goal I have seen an end -- but Your commandment is exceedingly broad"] (T'hilim 119:96). All the more so since most people's deeds do not turn out well -- especially in these times, as each person knows in his soul. Therefore one always needs to search and seek greatly after the true tzaddik who has the aspect of ruach hakodesh mentioned above. For certainly the search is not after the physical body of the tzaddik, but rather after his ruach hakodesh -- through which is the main clarification of the m'dameh, which is his rectification. And this one needs to search and seek constantly. For regardless: if one has not yet found him at all, he certainly needs to go on his hands and feet to seek and search for him with all his strength, throughout the entire world from one end to the other, all the days that he lives upon the face of the earth. Perhaps he will be able to find the life of his soul for eternity -- at least one day or one hour before his death. And if it already seems to him that he has found the true tzaddik, he certainly needs to seek and search even more and more. For it is possible that he sits near the tzaddik, and yet the tzaddik's light is still dark for him, and he does not sense the pleasantness of the truth of his holy counsel, etc. And because of this he is still far from his rectification. And as is explained in the Torah "Vay'hi haim mirikim" in Siman 17 about this; see there. For the main search is after the ruach hakodesh of the tzaddik, as above. And for this one needs great toil and much searching until one finds it. And if one searches in truth, one will certainly find. For HaKadosh Baruch Hu does not come with tyranny against His creatures. And "yagati umatzasi ta'amin," etc. ["I toiled and I found -- believe it"], as Chazal said. And even the true Rav himself needs to search and seek greatly until he is able to find and attain the holiness of the ruach hakodesh of his true Rebbe from whom he received -- until he finds himself, until he knows how to speak and counsel and lead the poor and destitute people who take refuge in him. For it is very, very hard to help a person who has free will, except through the wondrous kindnesses of Hashem that the true tzaddikim -- the fathers of the world who dwell in the dust -- draw every day, etc. But one needs for this, at the very least, some is'arusah dilis'atah [arousal from below]. And therefore this endeavor -- to engage with people to bring them close to the truth in its truest sense -- is very, very deep. "Deep, deep -- who can find it?" (Koheles 7:24). And for this one needs much searching and seeking -- both from the Rav, both from the friend, and both from the student. And then, "if you seek it, it will be found for you" (Divray HaYamim I 28:9). And this is the aspect of S'firas Ha'Omer [the Counting of the Omer] -- which is a preparation for receiving the Torah on Shavuos. Which is the sixth day of Sivan -- on which the entire world hangs. Meaning, the emunah of chidush ha'olam [the creation of the world] -- which is the main thing -- hangs on this holy, awesome, and exalted day. For on it Yisroel received the Torah. Through which the ruach hakodesh [the holy spirit] was drawn upon them through Mosheh Rabbainu. As it is written: "Panim bifanim dibar Hashem imachem," etc. ["Face to face Hashem spoke with you"] (D'varim 5:4). As is explained there in the aforementioned Torah. And the illumination of this holiness is drawn anew each and every year. And through this ruach hakodesh, the m'dameh is clarified. Through which one merits the emunah of chidush ha'olam in completeness, as above. But one needs for this some is'arusah dilis'atah [arousal from below]. And therefore we prepare ourselves for this during all forty-nine days of the S'firah through the mitzvah of S'firas Ha'Omer. For through the waving of the Omer of barley and its offering, they began to clarify the m'dameh. And this is the aspect of the tikkun that is done through the Omer of barley. For barley is animal food -- where is the main confusion of the m'dameh. And through offering the Omer of barley, one clarifies the m'dameh -- the aspect of animality. And this tikkun is done "mimachoras haShabbos" ["on the morrow of the Shabbos"] -- which is the first day of Pesach, on which we went out of Mitzrayim. For there, in Mitzrayim, was the main intensification of the evil confusions of the m'dameh. From which come all the heresies of the evil investigators who deny chidush ha'olam -- yimach shimam vizichram [may their name and memory be erased]. And as is brought elsewhere -- that Paroh and Mitzrayim are the aspect of the evil of the m'dameh, etc.; see there. And this is the main galus Mitzrayim [the exile of Egypt] -- which was drawn from the sin of Adam HaRishon, from the contamination of the Nachash [the Serpent]. Which is the contamination of the sorcerers and the diviners -- which is the aspect of the false prophets. Which is the aspect of the false leaders in every generation -- whether from the groups of the investigators and the philosophers who incline after external wisdoms, the great majority of whom are evil and exceedingly sinful before Hashem. And even from groups that are distant from this, many false leaders are also found, as is known. And all of them are drawn from the aspect of the contamination of the Nachash that came through the sin of Adam HaRishon. And this is the aspect of the contamination of Mitzrayim -- which is the aspect of the confusion of the m'dameh. From which come all the heresies -- and the main one is the heresy of chidush ha'olam. And on Pesach we went out from this. For on this day we went out from the exile of Paroh and Mitzrayim with signs and wonders exceedingly awesome, that had never been heard or seen. Through which everyone saw that Hashem created His world anew, yaish mai'ayin [something from nothing], and He conducts and rules His world to do in it as He wishes. And all of this was done through the faithful emissary -- the "tzir ne'eman lisholchav" ["faithful messenger to his senders"] -- who is Mosheh Rabbainu, the master of all the prophets. Who drew even then some aspect of ruach hakodesh upon each person -- until their m'dameh was somewhat clarified. Through which is the main emunah, as above. And therefore on the day after it -- which is "mimachoras haShabbos" -- one merits to offer the Omer hat'nufah [the Waving Omer]. Which is the aspect of the clarification of the m'dameh, as above. And then one begins to count seven weeks -- corresponding to the seven days of B'raishis [Creation]. To indicate that all the seven days of B'raishis -- in which the world was created -- all of them are hanging and standing until the sixth day, which is the sixth of Sivan. When is the time of the Giving of our Torah. When is the main drawing of the ruach hakodesh. Through which is the main completeness of the clarification of the m'dameh. Through which is the main emunah of chidush ha'olam, as above. For even though the clarification of the m'dameh already began through the Omer, it is known that all the tikkunim that were done on Pesach at the time of the Exodus from Mitzrayim -- it was all through the aspect of is'arusah dili'aila [arousal from Above]. And therefore even though a very great and mighty illumination was drawn then -- which is the aspect of ruach hakodesh, the aspect of "vi'avarti bi'eretz Mitzrayim" ["and I will pass through the land of Mitzrayim"] (Sh'mos 12:12), and its translation is: "vi'isgalaysi," etc. ["and I will reveal Myself"] -- nevertheless, since it was only through the aspect of is'arusah dili'aila, without the completeness of is'arusah dilis'atah -- therefore the illumination was only temporary. So that we would be able to arouse ourselves on our own to search and seek after the true tzaddik, the aspect of Mosheh. But afterward it was withdrawn, and only the rishimu [the residual impression] remained, as is brought. And through the power of this rishimu, we engage afterward in the Omer hat'nufah. Through which we clarify the m'dameh -- through the rishimu from the ruach hakodesh that was drawn upon us on the first day of Pesach, through the intensity of the ruach hakodesh that Mosheh Rabbainu drew then. And from then we begin to count S'firas Ha'Omer -- in order to purify us from the contamination of the Nachash, which is the confusions of the m'dameh, which is the confusions of the emunah, as above. And we count seven weeks -- which are the aspect of the totality of the seven days of B'raishis -- to indicate that all of them are counted and numbered and sustained only for the Omer. Which is the clarification of the m'dameh. That we draw upon ourselves each day the holiness of the clarification of the m'dameh that was drawn upon us "mimachoras haShabbos" through the waving of the Omer, etc. And through this we prepare ourselves to merit to clarify the m'dameh in completeness on the holy fiftieth day -- which is Shavuos, which is the sixth day of Sivan. On which the entire world -- meaning, the emunah of chidush ha'olam -- hangs, as above. For then we receive the Torah through Mosheh -- which is the main drawing of the ruach hakodesh upon us, through the aspect of is'arusah dilis'atah, through the mitzvah of S'firas Ha'Omer, as above. For in this matter of is'arusah dilis'atah that needs to precede is'arusah dili'aila, there are wonders of the One of perfect knowledge. For in truth everything is from Him, Yisbarach. "Ki mi hikdimani va'ashalayim" ["For who has preceded Me that I should repay him?"] (Iyov 41:3), it is written. But Hashem Yisbarach arranges things through His wonders and His hidden kindnesses so that we should be able to arouse ourselves. And afterward we need to arouse ourselves somewhat in the aspect of is'arusah dilis'atah -- and even this is with assistance from Above. And afterward the aspect of is'arusah dili'aila is drawn, etc. And as is explained about this in our words in many places. And this is not the place to elaborate on this. But even afterward -- after Yisroel received the Torah and merited the aspect of ruach hakodesh through the true tzaddik who is Mosheh Rabbainu, and their contamination ceased -- the contamination of the Nachash -- as Chazal said -- nevertheless, they still needed to search and seek greatly to find even more completely the ruach hakodesh of Mosheh their master. And then they would have merited what they would have merited. But the Satan provoked them greatly -- through the Airev Rav [the Mixed Multitude], who are the sorcerers and diviners of Mitzrayim who were not purified from the contamination of the Nachash. From whom were drawn the aspect of the false prophets mentioned above. Until he incited and led them astray with great heresies -- until they did that act of the Aigel [the Golden Calf]. And all of this came to them because they were not careful with the above-mentioned warning -- to seek and search still more and more for the ruach hakodesh of the true tzaddik, Mosheh their master -- in order to clarify the holy emunah still more and to strengthen it more and more. And because they were lax in this, the Satan provoked them and caused them to stumble so greatly in such heresies -- until they made avodah zarah [idolatry] literally. For all of this was drawn from the denial of the emunah of chidush ha'olam. As is known to those who truly understand -- that the totality of the heresies in the world, whether of the earlier generations who worshiped avodah zarah literally, or of the generations of the present who err through false wisdoms -- all of them are drawn from the denial of chidush ha'olam. Because the emunah of chidush ha'olam is impossible to attain through any intellect or intellectual proof of logic -- but only through the ruach hakodesh of the true tzaddik in every generation. The first and the Rebbe of all of whom is Mosheh Rabbainu, as above. Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan II:8 ("Tik'u Tochachah"). Translated from the Hebrew. And this is that they came to Aharon and said to him: "Kum asai lanu elohim, ki zeh Mosheh ha'ish lo yadanu meh hayah lo" ["Rise up, make us gods, for this man Mosheh -- we do not know what has become of him"] (Sh'mos 32:1). And now come and see -- you, the one who studies, who looks at the Torah with the eye of truth -- that it is stated explicitly here that their entire error was in the above-mentioned matter. That they did not exert themselves to search for the holiness of their master Mosheh as they should have -- until they fell into such an error through the Airev Rav. That since they do not know what happened to Mosheh, therefore they wanted to make for themselves other gods. And they did not take to heart the truth. For, on the contrary, since Mosheh had done them such great good and revealed to them His G-dliness, Yisbarach, in such a wondrous and awesome revelation -- especially at the time of the Giving of the Torah -- and if now he was hidden from them, on the contrary, this was for their benefit: so that they would exert themselves to search and seek the holiness of his ruach hakodesh more and more, until they would be clarified more and more. As was in fact the case -- that Mosheh ascended on high in order to receive the remaining mitzvos of the Torah, in order to rectify them and clarify them in ever-greater completeness. They only needed to stand their ground and to hope for the salvation of Hashem, and to search and seek and yearn after him -- until he would return and come to them, and would teach them and illuminate within them the entire Torah. And as Y'hoshua did -- who stood near the mountain and waited there for Mosheh his master, as Chazal said. And he raised his eyes heavenward and expected only that Mosheh would return and reveal himself to him. But due to our many sins, they were not careful in this -- until they stumbled so greatly. And from there came all the destructions and all the exiles. For the contamination of the Nachash returned and was drawn forth -- from which come the heresies of the present -- through which the exile is prolonged, due to our many sins. And the main tikkun is through the true tzaddikim in every generation who have some aspect of ruach hakodesh even now -- as he elaborated on this in the aforementioned Torah. But one needs to search and seek after him very much at all times -- even one who has already begun to find him, etc., as above. And this is what Mosheh said to them: "Ki yadati acharay mosi ki hashchais tashchisun. Hain bi'odeni chai imachem mamrim hiyisem," etc. -- "Hakhilu ailay," etc. -- "vi'a'idah vam," etc. ["For I know that after my death you will surely become corrupt. Behold, while I am yet alive with you, you have been rebellious... Assemble unto me... and I will call to witness against them"] (D'varim 31:27-29). Which is the song of Ha'azinu. And Rashi raised a difficulty: But did they not refrain from corruption during all the days of Y'hoshua, etc.?! Rather, from here we learn that as long as a person's student is alive, it is as if the person himself has not died, etc. And this is difficult. For does not the true tzaddik live forever -- as Chazal said on the pasuk "Uv'nayahu ven Y'hoyada ben ish chai," etc. ["And B'nayahu the son of Y'hoyada, son of a living man"] (Shmuel II 23:20)? All the more so Mosheh Rabbainu, who certainly lives and endures forever. And as is stated explicitly in the Midrash Rabbah -- that Mosheh Rabbainu did not die. For he stands and serves on high. And as is stated in the holy Zohar (Parashas T'rumah, daf 174): "Come and see -- Mosheh did not die. And what is written, 'Vayamas Mosheh' ['And Mosheh died']? This is from our side," etc.; see there. And it is explained there that regarding tzaddikim everywhere, when the term "death" is applied, it is "from our side"; see there. But in truth all is resolved well. For this itself is the intent of the Midrash that Rashi brought. Meaning, Rashi in the name of the Midrash explains the intent of the pasuk -- that it is not to be taken literally, that after his literal death they would become corrupt. For we see that they did not become corrupt after his literal death. As it is written: "Vaya'avdu es Hashem kol yimay Y'hoshua vichol yimay haz'kainim asher he'erichu yamim acharay Y'hoshua," etc. ["And they served Hashem all the days of Y'hoshua and all the days of the elders who outlived Y'hoshua"] (Shoftim 2:7). Rather, it is proven from this that the meaning of the word "death" said regarding the tzaddik -- the true Rebbe who has students, who is the aspect of Mosheh -- is not to be taken literally as actual death, chas v'shalom, like other people. For certainly the tzaddik lives and endures always, as Chazal said in countless places -- that the tzaddikim in their death are called "living." Rather, the meaning of the word "death" is as stated in the holy Zohar brought above -- that Mosheh did not die. Only that which is written regarding him, "Vayamas Mosheh," is "from our side," etc. And therefore in truth, as long as a person's student is alive -- it is as if he has not died. Even though in truth we see that he has already died and been buried, nevertheless in truth, in its deepest sense, he has not died at all. Only from our side -- that we do not see him. But because his student is alive and says his Torah in his name and teaches it to others -- certainly he has not died, even from our side. For the main vitality is the wisdom of the holy Torah. As it is written: "Ki hi chayecha" ["For it is your life"] (D'varim 30:20). And as it is written: "Hachochmah t'chayeh" ["Wisdom gives life"] (Koheles 7:12). Meaning, the wisdom of the holy Torah -- which alone is the true wisdom that enlivens all souls. As it is written: "Toras Hashem t'mimah m'shivas nafesh" ["The Torah of Hashem is perfect, restoring the soul"] (T'hilim 19:8). And therefore as long as the student of the tzaddik is alive and reveals his holy Torah -- certainly he has not died. And therefore what is written "Vayamas Mosheh" is only "from our side," as stated in the Zohar mentioned above. And if so, according to our approach now, the verse will be explained thus: "Ki yadati, acharay mosi, ki hashchais tashchisun" -- meaning, at every time when it will be called "after my death" -- meaning, when you will not engage properly in my Torah and will not search and seek me well as you should -- (as the prophet Y'shayahu rebuked them about this: "Vayizkor yimay olam Mosheh amo, ayaih hama'alam miyam," etc. ["And he remembered the days of old, Mosheh and his people -- where is the one who brought them up from the sea?"] (Y'shayahu 63:11)) -- then it will be called "after my death," which is the aspect of the "death" that is "from your side." And then "hashchais tashchisun," etc. But all the days of Y'hoshua and the elders -- who engaged well in the Torah of Mosheh and cherished and searched within it for the holiness of the ruach hakodesh of Mosheh -- certainly they did not become corrupt. For they served Hashem all their days. And then certainly Mosheh is considered "alive." For in truth Mosheh did not die, etc., as above. And so it goes from generation to generation forever. That at every time when there are found tzaddikim who engage properly in the Torah of Mosheh -- at that time it is considered as if Mosheh has not died, even from our side. But at a time when they become lax in this, chas v'shalom -- then it is called, chas v'shalom, from our perspective, "after his death." And this is what the prophet cries out (Y'shayahu 57:1): "Hatzaddik avad vi'ain ish sam al laiv, vi'anshay chesed ne'esafim bi'ain maivin, ki mipnay hara'ah ne'esaf hatzaddik" ["The tzaddik has perished and no man takes it to heart; and men of kindness are gathered in, with none understanding -- for because of the evil, the tzaddik is gathered in"]. For in truth one needs to search for the true tzaddik constantly -- even those who are close to him, as above -- so that they should merit to draw close to him with ever-greater effort, in order to receive from him more and more counsel, etc. For the tzaddik conceals himself each time from the world, because of their damage. And he distances himself from them greatly, until it is hard for them to receive and draw from his great light -- except through great effort and much seeking and searching. And this is even during his lifetime. All the more so after his passing on high and above -- one needs to search and seek him even more and more: to cherish and search in his holy Torah, and to walk in his holy ways and paths. And to beseech and supplicate greatly before Hashem Yisbarach -- until one sheds many tears, until one pours out one's heart like water before Hashem -- until one merits to find and attain the inner intent of his holy Torah. And this is the aspect of the tzaddik himself. For the main essence of the tzaddik is his holy Torah, in which is stored his ruach hakodesh. And one needs to believe that certainly there is found one or many who are his true students, who received his Torah and his ways and his counsel and his holy hints -- who can revive everyone. For no generation is an orphan. And certainly the tzaddik did not depart until he left behind him a blessing -- which are his true students, who are the aspect of his "replacements." (As is explained in the Torah "Ki m'rachamam yinahagaim" in Siman 7, Likutay Tinyana; see there well.) That when they reveal his holy Torah, it is considered as if he has not died -- as Chazal said, as above. And as is explained there in the aforementioned Siman 7 -- that when they reveal his holy knowledge, he clothes himself in their words. And it is considered as if he is literally alive. And as Chazal said on the pasuk "Agurah vi'ohalcha olamim" ["I will dwell in Your tent for worlds"] (T'hilim 61:5): "And is it possible for a person to dwell in two worlds?! Rather, every talmid chacham who has a halachah said in his name -- his lips move in the grave," etc. And as is explained about this at length in the s'farim -- especially in the eulogies printed in the books of the darshanim [homilists] -- all of which follow the path of this true introduction that Chazal stated: that the true tzaddik, the true chacham, lives forever. And as Rav said: "Be enthusiastic in my eulogy, for I am standing there," etc. And as Chazal said about Rabbainu HaKadosh -- that he would come to his home every Erev Shabbos, etc. But one needs to search and seek very, very much for this true student who received the knowledge of his master properly -- until there is in his words the aspect of ruach hakodesh, the aspect of ruach haba min hakodesh [the spirit that comes from holiness], etc. (As is explained in the aforementioned Torah "Tik'u.") Through whose revealing the holy explanations of the Torah of his master, zichrono livrachah, the m'dameh of all those close to him is clarified. And each person, according to his closeness and according to his seeking and searching -- the m'dameh is clarified for him more. Through which the emunah of chidush ha'olam is clarified and strengthened more -- which is the main sustenance of the world. And this is the aspect of the sixth of Sivan, the receiving of the Torah, on which the world hung, as above. And as long as upright people are found who engage in this as above, the tzaddik -- who is the aspect of Mosheh -- is called "alive." But at a time when they are lax in this, it is called "after his death," chas v'shalom. About which it is said: "Ki yadati acharay mosi," etc. Meaning, at every time, in every generation, when you become lax in this, as above. And therefore after the death of Y'hoshua and the elders -- when they damaged and corrupted their way and served avodah zarah, which is the opposite of holy emunah -- then it is considered from their perspective as if Mosheh died. About which it is said: "Ki yadati acharay mosi ki hashchais tashchisun." But as soon as Hashem raised up for them a savior -- such as Osniel ben Kinaz, who was the first judge -- then immediately Mosheh is considered alive. And so from judge to judge, and so in every generation. Until the very end -- even though the Torah goes on diminishing and being forgotten from Yisroel, chas v'shalom, as was prophesied about this long ago -- nevertheless, there will be found many unique individuals of worth who will strengthen themselves in all of the above: to roam and search and seek the word of Hashem -- which is the words of the Torah novellae of the true tzaddikim. And they will seek until they find the true students, who are in the aspect of Y'hoshua. And through this the emunah will be strengthened, as above. Through which there will be chidush ha'olam [the renewal of the world], etc. And everything will be rectified, as above. And as is explained in the aforementioned Torah; see there. And therefore the more the tzaddikim depart from the world, chas v'shalom, the more one needs to search and seek even more. For every true tzaddik and his student is the aspect of Mosheh and Y'hoshua -- as I heard from his holy mouth. For the true tzaddik, the true Rebbe, is the aspect of Mosheh -- who is the master of Yisroel. And the student is the aspect of Y'hoshua. And this is the aspect of p'nay chamah [the face of the sun] and p'nay livanah [the face of the moon]. As Chazal said: "The face of Mosheh was like the face of the sun, and the face of Y'hoshua was like the face of the moon." And therefore after the passing of the true tzaddik, the true Rebbe, one needs to search more. For after the passing of the tzaddik -- who is the aspect of the sun -- then "siharah shalta" ["the moon rules"]. Which is the aspect of the student, which is the aspect of the face of Y'hoshua, like the face of the moon. And the moon wanes and waxes at all times. And everything is according to the service of the children of Yisroel. For it is known that all our service is to fill the blemish of the moon, etc. And the main filling and rectification of the moon from its blemish is through the above-mentioned seeking and searching after the true tzaddik. And this is the aspect of: "Uvikishu es Hashem Elokaihem vi'es David Malkam" ["And they shall seek Hashem their G-d and David their king"] (Hoshaia 3:5) -- which we say at the time of Kiddush HaL'vanah [the Sanctification of the Moon]. As we request at the end of the brachah of Kiddush HaL'vanah: "Vihi ratzon milifanecha limalo pigmas hal'vanah," etc. ["And may it be Your will to fill the blemish of the moon"]. And may it be fulfilled: "Uvikishu," etc., as above. Therefore after the passing of the tzaddik -- when it is the aspect of the rule of the moon -- one needs to search and seek even more: where is found the holiness of the ruach hakodesh of the true Rebbe -- who is the aspect of Mosheh, who is the aspect of p'nay chamah [the face of the sun]. For even during the lifetime of the tzaddik one needed to seek him greatly. Even though the sun itself has no diminution -- nevertheless, sometimes it is covered by clouds that darken the light of the sun. Meaning, sometimes the light of the true tzaddik, the true Rebbe -- who is the aspect of the sun -- is covered and hidden through the aspect of the clouds "dim'chasyan al ainin" ["that cover the eyes"]. Which are the aspect of the k'lipah [husk] of Aisav and Yishmael. From which are drawn all the types of opposition and concealment of the true tzaddik -- through which people do not know about him. And even one who merits to come to him needs effort to receive from him what he needs, etc., as above. But certainly after his passing, one needs to seek the light of the holiness of what he left behind -- even more and more. Since then it is the aspect of the rule of the moon, which wanes and waxes. And everything is according to the rectification or damage, chas v'shalom, through the deeds of people, as is known and explained in the holy Zohar. And therefore then one needs seeking and searching even more and more, after the light of the true tzaddik -- until one brings the aspect of the moon out from its covering and its blemish and its concealment. And as is brought in the holy Zohar on the pasuk: "Tik'u vachodesh shofar bakesseh liyom chagainu" ["Sound the shofar at the new moon, at the covering, for the day of our festival"] (T'hilim 81:4). "Siharah kad iskasyah" ["The moon when it is covered"] -- through sins. Then it says: "Al tiruny she'ani sh'charchores" ["Do not look at me that I am darkened"] (Shir HaShirim 1:6). And this is the aspect of Rosh HaShanah -- which is at the time when the moon is covered -- when one rectifies the aspect of the blemish of the moon through the t'kios [shofar blasts], the aspect of "tik'u," etc. -- "bakesseh," etc. And as Chazal said in the Gemara: "Which is the festival on which the month -- which is the moon -- is covered? You must say: this is Rosh HaShanah." Therefore this above-mentioned tikkun is done on Rosh HaShanah especially. But one needs to search throughout the entire year -- until one merits on Rosh HaShanah to draw close to such a true tzaddik who received the illumination of the aspect of ruach hakodesh of his master. So that one should merit the completeness of emunah, etc., as above. And this is the aspect of Shavuos as well. For Shavuos and Rosh HaShanah are one aspect -- as we mention on Rosh HaShanah in the brachah of Shofaros, the shofar of the Giving of the Torah. As we say: "Atah niglaysa," etc. ["You were revealed"]. Meaning, as above. And this is: "Hatzaddik avad vi'ain ish sam al laiv" -- meaning, that in truth the tzaddik has not died, as above. Only he has lost his lost object -- meaning, the souls of Yisroel who did not merit to search after him as they should -- until he departed. And then they are as lost and forgotten, in the aspect of: "Nishkachti kimais milaiv, hayisi kichli ovaid" ["I am forgotten like a dead person from the heart; I have become like a lost vessel"] (T'hilim 31:13). And as Rashi explained there -- that the lost object is called by the name of the one who lost it; see there. For the lost object itself has no awareness to understand that it has been lost from its owner. And therefore the lost object is only called by the name of the one who lost it. Which is why it does not say "kichli ne'evad" ["like a vessel that was lost"] -- as Rashi explains, as above. Rather, it is the tzaddik, the one who lost, who feels the pain of the loss. For he knows the compassion that is upon them. And this is "hatzaddik avad vi'ain ish sam al laiv" -- that no person takes to his heart to understand the bitterness of the tragedy of the passing of the tzaddik -- which is the loss of the above-mentioned souls. For in truth the main tragedy is for the lost souls. But they do not awaken to understand the bitterness of their tragedy. "Vi'anshay chesed ne'esafim" -- "and the men of kindness are gathered in." They are the people of the tzaddik, who are called "men of kindness" on account of the tzaddik -- who is the aspect of a true "ish chesed" ["man of kindness"]. For he engages in drawing the aspect of the "thread of chesed" [kindness] mentioned in the aforementioned Torah, the aspect of "olam chesed yibaneh" ["the world will be built with kindness"] (T'hilim 89:3), etc.; see there well. And the prophet cries out that even the men of kindness are gathered in "bi'ain maivin" ["with none understanding"]. "Ki mipnay hara'ah ne'esaf hatzaddik" -- "for because of the evil, the tzaddik is gathered in." Meaning, as above -- that the tzaddik has not departed and has not been gathered in at all. Only "because of the evil, the tzaddik is gathered in." Meaning, the aspect of "evil" spoken of regarding the sin of the Aigel -- which is the blemish of emunah -- which came because they became lax in searching after Mosheh when he ascended on high, as above. And there it is said: "Lamah yomru Mitzrayim biraa'ah hotzi'am," etc. ["Why should Mitzrayim say, 'With evil He brought them out'"] (Sh'mos 32:12). And it is written: "Vayinachem Hashem al hara'ah," etc. ["And Hashem relented of the evil"] (Sh'mos 32:14). And at every time when Yisroel become lax in searching after the true tzaddik -- who is the aspect of Mosheh -- then the accusation of the above-mentioned "evil" is aroused, chas v'shalom. And then it is considered that the tzaddik has died and been gathered in -- as is written above on the pasuk "ki yadati acharay mosi," etc. And this is "ki mipnay hara'ah ne'esaf hatzaddik" -- meaning, at the time when you make your deeds evil and do not search properly after the tzaddik who has lost you, as above -- then "the tzaddik is gathered in." But when you return and arouse yourselves to seek after him properly -- then he is considered literally alive. For the true tzaddikim are always called "living," as above. Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan II:8 ("Tik'u Tochachah"). Translated from the Hebrew. And this is: "Ta'isi kiseh ovaid, bakaish avdecha" ["I have gone astray like a lost sheep -- seek Your servant"] (T'hilim 119:176). For the person who is in the aspect of a lost object from his master, as above -- even though all lost objects are called by the name of the one who lost them, because the lost object itself has no awareness to understand that it has been lost -- nevertheless, a person has free will, and he needs to take to his heart that he is like a lost sheep. Which is called "seh ovaid" ["a lost sheep"] -- named after the one who lost it -- because he has already become so distant that he almost has no awareness to understand that he has been lost and become distant from the tzaddik. But nevertheless, as long as he is alive and senses within himself any vitality whatsoever, he needs to cry out. At the very least, this itself: "Ta'isi kiseh ovaid" -- that I have strayed so far that I have no awareness at all of where I have been lost and where I have become distant from the master of the lost object. But I beseech and plead: "Bakaish avdecha," etc. -- meaning, You seek out Your servant until You find me. For I have become so distant that I have no awareness, like a lost sheep. (And see elsewhere what is explained in Siman 206 on this pasuk "Ta'isi," etc.; see there and combine it with what is here.) And then, when one cries out and pleads like this in truth, many times -- it will also be considered that one is seeking and searching for the tzaddik. And then one will merit to find him. For the compassion of Hashem Yisbarach, and the compassion of the true tzaddikim, never cease. The rule is: that one needs to seek and search very, very much for the true tzaddik who has the aspect of ruach hakodesh -- so that one should merit to clarify the m'dameh. Through which the emunah is clarified, etc. For the entire world hangs on this, etc., as above. And this is: "Al mishkavi balailos bikashti ais she'ahavah nafshi, bikashtivu vilo mitzasivu" ["Upon my bed in the nights I sought the one whom my soul loves; I sought him but I did not find him"] (Shir HaShirim 3:1). "Al mishkavi balailos" ["upon my bed in the nights"] -- this is the aspect of sleep, which is the aspect of the m'dameh, which rules more at night and in sleep. And therefore then one needs to search even more after the true tzaddik. In the aspect of: "Ezkirah niginasi balailah, im livavi asichah vay'chapaish ruchi" ["I will remember my melody in the night; with my heart I will speak, and my spirit will search"] (T'hilim 77:7). "Niginasi" ["my melody"] -- this is the aspect of the holy, awesome, and pleasant melody, etc. -- that is aroused through the true tzaddik who clarifies the m'dameh, etc. -- until one merits the voice of the melody and the song that will be awakened in the future, etc. As is written there in the aforementioned Torah. And in this melody, each person of Yisroel has some portion. For all Yisroel have a portion in the World to Come. And the main delight of the World to Come will be through the voice of this melody and song that will be awakened in the future. Which David HaMelech -- who is the aspect of Mashiach -- mentions much. As it is written: "Shiru laHashem shir chadash," etc. -- "Elokim shir chadash ashirah lach," etc. ["Sing to Hashem a new song... G-d, a new song I will sing to You"] (T'hilim 96:1, 144:9). And so on, in many places. For the entire Sefer T'hilim -- which is the aspect of the ten kinds of melody -- is drawn from the aspect of the voice of this melody and song. Which is the shir pashut, kaful, etc. [the simple, double song, etc.]. And therefore the hidden good in each person of Yisroel is the aspect of some point from this melody. And this is: "Ezkirah niginasi balailah" -- meaning, at night, at the time of the intensification of the m'dameh that wants to confuse him -- as it confuses each and every person in its own way -- then a person needs to say to his soul: "Ezkirah niginasi" ["I will remember my melody"] -- meaning, the above-mentioned good -- "balailah" ["in the night"] -- at the time of the intensification of the m'dameh. "Im livavi asichah vay'chapaish ruchi" ["with my heart I will speak, and my spirit will search"] -- for one needs to speak with one's heart, to search for one's good spirit. The aspect of the good portion that one has in the ruach hakodesh of the true tzaddik -- who is comprised of all the nefashos, ruchos, and neshamos of all Yisroel. And each person of Yisroel needs to search very much after this tzaddik -- in order to find his good spirit, his holy spirit. So that the aspect of night -- the aspect of his m'dameh -- should be clarified. So that he should merit his good portion in the World to Come -- which is the aspect of the voice of the above-mentioned melody. And this is: "Al mishkavi balailos" -- which is the aspect of the intensification of the m'dameh. "Bikashti ais she'ahavah nafshi" ["I sought the one whom my soul loves"] -- this is the true tzaddik, who is the aspect of Mosheh. And as is stated in the Midrash on this pasuk: "Ais she'ahavah nafshi" -- this is Mosheh. "Bikashtivu vilo mitzasivu" ["I sought him but I did not find him"] -- for one does not quickly merit to find him. For one needs much effort and a great amount of time until one finds him and his ruach hakodesh, as above. "Akumah na va'asovivah va'ir bashvakim uvarchavos" ["I will arise now and go about the city, in the markets and in the streets"] (Shir HaShirim 3:2). And it is stated in the Midrash there: "In the great cities and in the provinces." "Avakshah ais she'ahavah nafshi" ["I will seek the one whom my soul loves"] -- this is Mosheh. "Bikashtivu vilo mitzasivu" ["I sought him but I did not find him"]. For one needs to seek and search for him very, very much -- in the city and in the markets and in the streets, in the great cities and in the provinces. For in all the endeavors that one does -- whether Torah and tefillah and mitzvos and good deeds, and whether business dealings and other endeavors -- one needs to have in mind, with every action that one does and with every road and city and great city to which one goes: perhaps through this endeavor and this journey one will merit to find "ais she'ahavah nafsho" -- this is Mosheh, who is the aspect of the above-mentioned true tzaddik. For all his vitality and his hope for eternity, and his descendants and all his generations until the end of all generations, and all the souls and worlds that are dependent on him and on his descendants -- all of them are dependent on the above-mentioned true tzaddik. But even though "bikashtivu" ["I sought him"] so much -- nevertheless, "bikashtivu vilo mitzasivu" ["I sought him but I did not find him"]. "Mitza'uni hashomrim hasovivim ba'ir, ais she'ahavah nafshi ri'isem" ["The watchmen who go about the city found me -- 'Have you seen the one whom my soul loves?'"] (Shir HaShirim 3:3). "Hashomrim hasovivim ba'ir" ["the watchmen who go about the city"] -- they are the aspect of the true "nituruy karta" ["guardians of the city"]. Who are those who engage in Torah and tefillah and conversation between themselves and their Creator, etc. They are the main watchmen, "nituruy karta." As Chazal said -- that he said: "Bring me the 'nituruy karta,'" etc. And they are also called "shomrim" ["watchmen"]. For they are in the aspect of: "Nafshi laHashem mishomrim laboker, shomrim laboker" ["My soul waits for Hashem, more than watchmen for the morning, watchmen for the morning"] (T'hilim 130:6). For also these students -- who are in the aspect of the above-mentioned watchmen, who engage in Torah and tefillah, as above -- they also have not yet merited to find him properly. For one needs for this search after search -- even one who has found him somewhat -- until one finds the aspect of his ruach hakodesh properly, as above. And therefore they are in the aspect of "shomrim laboker, shomrim laboker" -- that they only stand at their watch with great and mighty strength and fortitude. And they watch and wait for the salvation of Hashem -- until they find him properly. For the one who waits is called a "shomair" ["watchman"]. As it is written: "Vi'aviv shamar es hadavar" ["And his father watched the matter"] (B'raishis 37:11). For one needs to be careful at the time of waiting, not to divert one's mind from the hope -- like the watchman who needs to be careful not to divert his mind from the watching. So too, the one who waits and hopes for the salvation of Hashem is called a "shomair." For one needs to wait and not divert one's mind from the hope, all the days of one's life -- "ad yashkif viyaireh Hashem mishamayim" ["until Hashem looks down and sees from heaven"] (Aichah 3:50). And this is "mishomrim laboker" -- "laboker" ["for the morning"] specifically. For when one merits to find this tzaddik, as above, one merits the aspect of "boker" ["morning"] mentioned there in the aforementioned Torah. The aspect of: "Lihaggid baboker chasdecha," etc. ["To declare Your kindness in the morning"] (T'hilim 92:3). The aspect of: "Chadashim labkarim," etc. ["They are new every morning"] (Aichah 3:23). And this is: "Mitza'uni hashomrim hasovivim ba'ir" -- the aspect of "shomrim laboker" mentioned above. "Ais she'ahavah nafshi ri'isem" -- "Have you seen the one whom my soul loves?" "Kim'at she'avarti maihem," etc. ["Scarcely had I passed from them..."] (Shir HaShirim 3:4). For I asked the above-mentioned watchmen: what response did you find in his mouth? -- as is written in Rashi's explanation in his manner. And they are like a "yonas ailem" ["a silent dove"], and it is hard for them to respond to those who ask them. For they have already found him somewhat, and still they are "shomrim laboker, shomrim laboker" -- until they find him properly, in completeness. Until they merit the above-mentioned "morning," which is the redemption of their soul in completeness. And this questioner wants them to answer him immediately and fulfill his hope right away. And because they did not answer him as he wished, he wanted to distance himself even from them. For he said: "Even in them I have not found my hope as I should." And this is: "Kim'at she'avarti maihem" -- and I became distant from them, chas v'shalom. But through the compassion and kindness of Hashem -- which never cease -- He had mercy on me, and I did not pass and become distant from them. Until "I found the one whom my soul loves" -- this is Mosheh, the aspect of the above-mentioned true tzaddik. And the meaning of "kim'at" ["scarcely/almost"] is like: "Lulai Hashem ezrasah li, kim'at shachinah dumah nafshi" ["Had Hashem not been my help, my soul would soon have dwelt in silence"] (T'hilim 94:17). The meaning of which is: had it not been for Hashem's help, I almost fell into Gehinnom, chas v'shalom. But Hashem helped me in His kindness and saved me. And this is the meaning of "kim'at she'avarti maihem" -- meaning, it was already a hairsbreadth between me and death. And I almost fell with none to support me, chas v'shalom. For I began to pass from them and to distance myself from them, because I did not find a complete response in their mouths as I wished. But through the mercy of Hashem, He did not forsake me and He supported me with His hand -- so as not to pass and become distant from them. Until "I found the one whom my soul loves" -- which is the aspect of the above-mentioned tzaddik. "Ad shehavi'osivo el bais imi vi'el cheder horasii" ["Until I brought him into my mother's house and into the chamber of her who conceived me"] (Shir HaShirim 3:4). And they explained in the Midrash: this is Sinai and the Ohel Mo'aid [Tent of Meeting] -- where they received the Torah. And this is the aspect of Shavuos, the receiving of the Torah. Through which is the main clarification of the m'dameh -- which is the clarification of emunah in completeness, as above. And so it is hinted in the Midrash there -- that the "shomrim" are the aspect of the students of the tzaddik who hold fast to him and do not allow themselves to be misled by the confusions and errors of the world -- all of which are from the confusion of the m'dameh. For it is explained in the Midrash there: "Mitza'uni hashomrim hasovivim" -- this is the tribe of Laivi, etc. Meaning, as above. For the entire tribe of Laivi did not err after the Aigel [the Golden Calf]. And they remained truly attached to Mosheh their master. And they purified Yisroel afterward from the sin of the Aigel. And as is brought there in the aforementioned Midrash. And this is its language: "This is the tribe of Laivi. As you say: 'Ivru vishuvu misha'ar lisha'ar,' etc. ["Pass and return from gate to gate"]" (Sh'mos 32:27). Which was said after the sin of the Aigel -- that he commanded them to pass from gate to gate to purify them from the blemish of the Aigel. And so too in every generation, the students who remain attached to the true tzaddik are in the aspect of Laivi. The aspect of: "Viyilavu alecha visharsucha," etc. ["And they shall be joined to you and serve you"] (Bamidbar 18:2). (And as is explained elsewhere about this.) Meaning, as above. [This] pertains to Hilchos Shluchim. Based on the Torah "Tik'u Tochachah" mentioned above. Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan II:8 ("Tik'u Tochachah"). Translated from the Hebrew. And this is the aspect of: "Uvinay Yisroel nas'u miBi'airos Binay Ya'akan Mosairah, sham mais Aharon," etc. -- "Vay'chahain Elazar bino tachtav" ["And the children of Yisroel journeyed from Be'eros Bnei Ya'akan to Mosairah; there Aharon died... and Elazar his son served as Kohain in his stead"] (D'varim 10:6). And Chazal said -- and it is brought in the commentary of Rashi -- but did he not die on Hor HaHar?! Rather, they returned backward through the war of the K'na'ani, etc. And the tribe of Laivi brought them back, etc. And then they returned and eulogized him, and it seemed to them as if he died then, etc. Meaning, as above -- that the tzaddik does not die at all. Only from our side -- when we do not search for him properly, etc., as above. And this is: "Sham mais Aharon" ["there Aharon died"]. For then they felt his death -- as if he died there. For then they understood their damage and their blemish. For when Aharon departed, it is written: "Vayiru kol ha'aidah ki gava Aharon" ["And the entire congregation saw that Aharon had expired"] (Bamidbar 20:29). And Chazal said that Yisroel said: "Is it possible that a man who stopped the plague and stood against the Angel of Death should die?!" And they showed him to them lying on a bed, etc. And afterward it is written: "Vayishma haK'na'ani melech Arad ki mais Aharon," etc. ["And the K'na'ani, the king of Arad, heard that Aharon had died"] (Bamidbar 21:1), as Chazal said. Meaning, Yisroel blemished in this -- that they had suspicions about Mosheh and Elazar, and did not want to believe that Aharon had died. As if, chas v'shalom, they hid him from them in order to give greatness to Elazar his son. (And see the Midrash, Parashas Chukas, where it is explained that they said: "We should stone you on account of this"; see there.) And even though they mentioned the greatness and the stature of Aharon -- who stood against the Angel of Death and stopped the plague -- and how is it possible that such a man should die -- nevertheless, they blemished against the honor of Mosheh and Elazar, that they had suspicions about them. And then Mosheh was forced to show them Aharon lying on a bed -- saying that certainly the truth is so: that Aharon has not died. And he lives and endures, lying on his bed in his rest in peace -- fortunate is he. But nevertheless, from your side he is dead. And you need to receive the holiness of Aharon the Kohain through Elazar his son -- for Hashem Yisbarach commanded to transmit all the power and greatness of Aharon to Elazar. And through Elazar you are able, at all times, to draw upon yourselves the holiness of Aharon the first Kohain -- if you search and seek his holiness properly, as above. And because of their blemish, they caused the K'na'ani king of Arad -- who is Amalek -- to hear that Aharon had died and the Clouds of Glory departed. For Amalek is from time immemorial a rod of chastisement for Yisroel. For he is the contamination of the Nachash, the contamination of the Airev Rav of Mitzrayim. Which is the aspect of the contamination of the evil of the m'dameh. Which is the aspect of the false prophets, the aspect of the false leaders in every generation -- who want at every opportunity to conceal and hide the truth of the holiness of the true tzaddik. And especially after his passing, as above. And the main source of his power, chas v'shalom, is when Yisroel do not search for him properly, as above. And therefore then specifically the K'na'ani came upon them -- which is Amalek, as above. And they needed then to take to heart all of this -- to search for him now, at the very least, properly. But the Adversary provokes at all times, and he incited them to return backward. And all of this was through the counsel of the heads of the opponents of Mosheh and Aharon -- who are Dasan and Aviram and those like them. Meaning, they returned to go and return to Mitzrayim -- which is the evil of the m'dameh. For this is the main provocation and incitement of the Adversary -- who seeks pretexts and accusations to return to falling, chas v'shalom, into the contamination of the m'dameh. Especially after the passing of the tzaddik -- when he says: "Already all hope is lost," chas v'shalom. And Amalek intensifies -- which is the aspect of the intense intensification of the yetzer hara that arouses itself with tremendous might at every opportunity -- "and now what more can we do?" And the fools return backward. And this is the aspect of what is called "chasidim nifalim" ["fallen chasidim"], Rachmana litzlan. Which is worse than everything -- as I heard from his holy mouth. But the sons of Laivi brought them back. For the main sustenance of the world in every generation is through the aspect of the sons of Laivi -- which is the aspect of those who do not err after the Aigel and after all the trials in which Yisroel tested HaKadosh Baruch Hu. All of which are the aspect of a blemish of emunah. As it is written: "Vilo he'eminu bailokim vilo vatchu bishu'aso, vayis'avu ta'avah bamidbar," etc. ["And they did not believe in G-d and did not trust in His salvation, and they craved desire in the wilderness"] (T'hilim 78:22-29). And the sons of Laivi clung to Hashem and to Mosheh their master, and did not err after the opponents and those who disputed against Mosheh Rabbainu. And they sustained the entire world. And therefore in truth they merited that Hashem Yisbarach separated them to Himself, to stand before Him and serve Him, etc. And therefore also in this war of the K'na'ani -- which is Amalek -- who came upon them after the passing of Aharon, when the Adversary provoked them so much that they returned backward -- the sons of Laivi stood in their truthfulness and pursued after them and brought them back to holiness, to return and go to Eretz Yisroel. And then all Yisroel returned in teshuvah and examined themselves -- that they had blemished greatly. And they returned and eulogized Aharon as if he had died then. As it is written: "Sham mais Aharon," etc. For they saw that his entire death was from their side. And only now were they feeling the matter of the death of Aharon -- that his death is only "from our side," as above. And therefore one needs to weep and eulogize him greatly at all times -- until his holiness is drawn upon us each time. And this is what is written there: "Vay'chahain Elazar bino tachtav" ["And Elazar his son served as Kohain in his stead"]. And this is a wonder, according to the simple meaning of Rashi's explanation. For if you resolve what is written "sham mais Aharon" -- that it is because they returned and eulogized him, etc. -- it is still very difficult, regarding what is written there: "Vay'chahain Elazar bino tachtav." For did not Elazar already become Kohain immediately upon the death of Aharon, as is written in Parashas Chukas? But the Torah hints to us that Yisroel began to rectify their above-mentioned blemish -- that they had suspicions about Mosheh and Elazar, etc., as above -- and did not search for Aharon properly, as above. And now, through the eulogy -- when they felt his death properly, as above -- and they began to yearn after him and to search for him properly -- then specifically "vay'chahain Elazar bino tachtav." For only now was the tikkun of the great k'hunah [priesthood] of Elazar -- who became Kohain in place of Aharon his father -- drawn in completeness. For so it is: that each time one weeps over the passing of the tzaddik and searches and seeks him properly -- then one finds his holiness, certainly, through the son or the student who fills the place of his father and his master. For this is a great principle -- that the tzaddik does not depart from the world until another is born in his stead. As Chazal said: "Before Eili died, the sun of Shmuel HaRamasi shone forth." And similarly many others that they listed there. But one needs to search and seek after this, very, very much -- especially in these generations. And therefore when they eulogized Aharon properly -- which is the aspect of the searching and the seeking properly after the tzaddik, as above -- then specifically "vay'chahain Elazar bino tachtav." For only then was the k'hunah of Elazar completed in its fullness, having become Kohain in place of Aharon. And they merited to receive the tikkunim that are done through the Kohain Gadol who atones for all Yisroel. Even though Elazar, on his part, had already become Kohain upon the Divine command properly -- nevertheless, since Yisroel did not receive his holiness properly, because they had suspicions about him, as above -- therefore from the side of Yisroel he had not yet become Kohain properly. And even in himself, the holiness of his k'hunah was not in completeness as long as Yisroel did not receive his holiness properly. And as Chazal said: "Did I give you greatness except for the sake of Yisroel?" etc. But now -- "vay'chahain Elazar bino tachtav" -- through their having searched after Aharon, etc., as above. For so one needs at all times -- especially when the true tzaddik departs -- one needs to weep and eulogize him greatly. But one needs to be very careful not to stumble through this, by saying that the tzaddik has already died and all hope is lost, chas v'shalom, and there does not remain in the world his replacement and what he left behind. For this is an exceedingly great blemish. For certainly the tzaddik has not died. And certainly there remains the legacy of his holiness with his sons and his students. Only one needs to search and seek after this very, very much, as above. And through every searching and seeking, one certainly finds the holiness of his legacy with his sons and students. And this is the aspect of: "Sham mais Aharon -- vay'chahain Elazar bino tachtav" -- then specifically, as above. Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan II:8. Translated from the Hebrew. And this is the aspect of the three hundred halachos that were forgotten during the days of mourning over Mosheh, and Osniel ben Kinaz restored them through his pilpul -- as Chazal said. For certainly through the mourning and the bitter eulogy over the true tzaddik, the aspect of Mosheh, several halachos are forgotten. For the mourning and the eulogy is the aspect of the departure of the mochin [intellectual faculties], as is brought. But it is forbidden to remain in this, chas v'shalom. Rather, one needs to weep and eulogize him greatly, but the eulogy should be for life and not for the opposite, chas v'shalom. To rectify and not to damage -- by not saying, chas v'shalom, that all hope is already lost. As several people are accustomed to say about the passing of the tzaddikim -- that now we already have nothing left, chas v'shalom. But in truth they err in this very, very greatly. For even though from one side they say a partial truth -- for certainly there does not literally remain a tzaddik like him. For certainly when Mosheh departed there did not remain another tzaddik literally like Mosheh. For "the face of Mosheh was like the face of the sun; the face of Y'hoshua was like the face of the moon -- woe for that shame," etc. -- as Chazal said. But nevertheless, it is forbidden to remain, chas v'shalom, in this -- to say, chas v'shalom, that because of this all hope is lost. For the opposite is true -- "for Hashem will not abandon His people forever. For Your dominion is in every generation" (T'hilim 145:13). And it is written: "Machshivos libo lidor vador" ["The thoughts of His heart are to every generation"] (T'hilim 33:11). Therefore one needs to believe that even though one needs to yearn greatly after the true tzaddik, the aspect of Mosheh -- nevertheless, one needs to conclude with words of consolation. To console and to gladden oneself with what he left behind -- meaning, the holy Torah that remains from him through his s'farim [books] and his students. For from the true tzaddik there certainly remains a good legacy for eternity. Only one needs to search and seek much, as above. And this is the aspect of the above-mentioned -- that during the days of mourning over Mosheh, several halachos were forgotten, due to the bitterness of the eulogy, which is the aspect of the departure of the mochin. But Osniel ben Kinaz, through the greatness of his righteousness and his wisdom, saw that this is not the ultimate good -- to engage only in eulogy and to say that, chas v'shalom, all hope is lost -- until, chas v'shalom, more halachos would be forgotten, chas v'shalom. Therefore he exerted himself in the above-mentioned aspect: to console and to gladden himself -- that certainly there is still hope. Only one needs to search and seek much, as above. Until he restored all the halachos through his pilpul. "Pilpul" -- this is the aspect of simchah [joy], the aspect of: "Chadi Kudsha Birich Hu bipilpulah" ["HaKadosh Baruch Hu rejoices in pilpul"]. For true pilpul -- to examine and to search in the Torah for the true depth of the counsel of the holy Torah, for practical application -- which is the main thing -- this is certainly a great simchah. As it is written: "Pikuday Hashem yisharim misamchay laiv" ["The precepts of Hashem are upright, gladdening the heart"] (T'hilim 19:9). And this is the main aspect of the above-mentioned searching and seeking. As it is written: "Lichol tichlah ra'isi kaitz," etc. (T'hilim 119:96). And Rashi explained: "lisalsail uliphalpayl bah" ["to cherish and to engage in pilpul in it"]. It turns out that the "silsul" -- which is the searching and the seeking -- as it is written: "Salsilah usromimicha" ["Cherish it and it will exalt you"] (Mishlei 4:8) -- and as Rashi explained there -- is the aspect of true pilpul. And through this one merits simchah, as above. Which is the aspect of the broadening of da'as and mochin. And therefore through this he restored all the halachos that were forgotten through the mourning and the eulogy, as above. For this is the main tikkun: to console and gladden oneself afterward, and to search and seek -- to cherish and engage in pilpul in his Torah -- until we restore the halachos. Which are the aspect of the true depth of his holy counsel. And this is the aspect of finding the tzaddik, etc., as above. And this is the aspect of: "Vi'Elisha chalah es cholyo asher yamus bo" ["And Elisha became ill with the illness from which he would die"] (Milachim II 13:14). And Chazal said: Elisha became ill with three illnesses -- one because he pushed away Gaichazi, one because he set bears upon children, and one from which he died. And all are one -- for one is dependent on the other. For Elisha, who was a very great prophet -- nevertheless, Chazal revealed to us that he erred in that he pushed away Gaichazi with both hands. For regarding the above-mentioned matter of seeking and searching after the true tzaddik who has the aspect of ruach hakodesh -- there is in this very, very great depth. For the obstacles to this spread and extend greatly -- mainly from the side of the blemish of those who need to receive. But the blemish of the multitude of the children of Yisroel -- who need to search and seek and receive the holiness of the tzaddik -- intensifies sometimes so much, chas v'shalom, that they cause even some error to the true tzaddik, the true Rebbe, himself. Until even from him the path of how he can rectify Yisroel becomes hidden. And in this there are many hidden things -- as is understood somewhat from the Torah "Kartalisa" (Siman 18, Likutay Aleph) and in other places, and especially in several conversations, etc. And this is the aspect of all the claims and arguments that took place between HaKadosh Baruch Hu and Mosheh Rabbainu. That Hashem Yisbarach urged Mosheh greatly to go on His mission -- to redeem and rectify Yisroel. And Mosheh refused, refusal after refusal. And all of it was in the above-mentioned aspect -- because he knew that it was an extremely hard and weighty matter. For he knew that soon they would damage, etc. And because of this he said: "Vihain lo ya'aminu li" ["And behold, they will not believe me"] (Sh'mos 4:1). And he said: "Mi anochi ki ailaich el Paroh, vichi otzi es Yisroel miMitzrayim" ["Who am I that I should go to Paroh, and that I should bring Yisroel out of Mitzrayim"] (Sh'mos 3:11). For he saw that Yisroel's emunah was still not complete, from the intensity of the contamination of Mitzrayim -- which is the blemish of the m'dameh that had seized them so greatly. And he also attributed the matter to his own smallness -- that he did not have the power to clarify and rectify their m'dameh, to bring them out of their blemish of emunah. And therefore he said: "Vihain lo ya'aminu li" -- for he was making two claims: that from their side and from his side it is hard to bring emunah into them. And this is: "vihain" specifically [= "they"] -- "lo ya'aminu li" specifically [= "will not believe me"]. For they are blemished from the contamination of Mitzrayim, as above. And I do not have the power to help. For he was very humble in his own eyes. But Hashem Yisbarach was insistent about this and said: "Hava na yadcha vichaykicha," etc. -- "vayotzi'ah vihinaih mitzora'as," etc. ["Put now your hand into your bosom... and he took it out, and behold, it was leprous"] (Sh'mos 4:6). And similarly the staff turned into a snake, etc. And Chazal expounded -- and it is brought in Rashi -- that in all of this He was hinting to him that he had blemished with lashon hara that he spoke about Yisroel. As Rashi explained there. Meaning, He hinted to him that his refusal so much was because even he, despite the awesomeness of his holiness, still had within him a hold of the blemish of lashon hara. Which is the aspect of the blemish of the m'dameh -- as is written in the Torah "Vayhi mikaitz," Siman 54 (Likutay Aleph); see there. Meaning, that his saying "vihain lo ya'aminu li" was drawn from the blemish of the m'dameh -- which had been blemished so greatly due to our sins -- until some subtle error from it touched even the true tzaddik himself. Until he did not believe in himself that he had the power to rectify Yisroel. And this is also the sign of the water that turned to blood. For the blood -- this is the main intensification of the m'dameh, which intensifies through the blood, as is brought. For on this account it is called "m'dameh" -- on account of the "damim" [blood], etc. And this is the entire matter of the blood mentioned in the kavanos of Pesach -- that all the hold of Mitzrayim was through the blood. As is written in the Kavanos on the pasuk: "Va'omar lach bidamayich chayi," etc. ["And I said to you: in your blood, live"] (Yichezkel 16:6). Meaning, the aspect of the blemish of the m'dameh -- for this is the main essence of the exile of Mitzrayim, as above -- which was seized in the blood that had not been purified then. And therefore He showed Mosheh this through the sign of the blood -- that one needs to punish the Egyptians with blood, to turn all their water into blood. To show them that their wise men have no true da'as or saichel whatsoever. For the water -- which is the aspect of da'as, as it is written: "Ki timalay ha'aretz dai'ah lada'as es Hashem kamayim," etc. ["For the earth will be filled with knowledge, to know Hashem, like water"] (Y'shayahu 11:9) -- in their case, all this da'as has been blemished until it has been turned to blood. Which is the aspect of the blemish of the m'dameh, which is seized in the bad blood that was not purified, due to the abundance of their evil desires. And the entire redemption depends on this: that Hashem Yisbarach will bestow His prophecy and His ruach hakodesh upon Mosheh in such great abundance -- until through the power of his holiness he will clarify the m'dameh of all Yisroel, as above. And even though afterward they would blemish through the sin of the Aigel and the other trials -- until they would cause what they would cause: the destruction of the First and the Second Bais HaMikdash -- nevertheless, you must go on their mission. For you will accomplish much good. For the Torah that you will give to Yisroel will endure forever. And whatever will happen afterward -- nevertheless, the Torah will endure in every generation through the true tzaddikim, masters of ruach hakodesh, who will be in every generation -- who will draw the holiness of the endurance of the Torah from generation to generation, forever. And nevertheless, Mosheh refused afterward and said: "Sh'lach na biyad tishlach" ["Send, I pray, by the hand of whom You will send"] (Sh'mos 4:13). And Chazal expounded: "I know that I will not be the one to redeem them in the future." And then: "Vayichar af Hashem biMosheh" ["And Hashem's anger was kindled against Mosheh"] (Sh'mos 4:14). And he was compelled to go. For in truth, just as the world needs to search for the tzaddik -- so too the tzaddik himself needs to search for himself and for Yisroel. For even the tzaddik does not know of himself -- especially in a matter as great and deep as this: to help Yisroel clarify their m'dameh. For to help a being with free will is extremely hard (as is explained in our words many times). Therefore Mosheh refused and said: "Sh'lach na biyad tishlach" -- since I know that the main completion of the final redemption will not be now, through me. And Hashem Yisbarach answered him: On the contrary -- now that you know the truth so fully, for this very reason you need to go. And you will succeed in My mission. For since you know that even you need to search and seek further -- this is the main completeness. Therefore go, and I will be with you, and you will accomplish much in My mission. And you will redeem them and give them the Torah that will endure forever. And whatever will happen afterward -- in the very end the tikkun will be completed through this very thing. Through the fact that there will be found upright and sincere people in every generation -- who are the aspect of the sons of Laivi who are joined to Hashem and to the true tzaddik in truth. And they will search and seek the holiness of the true tzaddik in every generation, until they find his holiness each time. And through this the tikkun will be completed, etc., as above. Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan II:8. Translated from the Hebrew. And therefore Elisha as well -- even though he was very great in prophecy -- nevertheless, from the exceeding abundance of the damages of Gaichazi his student -- as Chazal said on the pasuk "vayigash Gaichazi lihodfah," etc. ["and Gaichazi approached to push her away"] -- through this he caused that he fell and became distanced from Elisha, and was pushed away from his world. As Chazal said -- that he is one of the commoners who have no portion in the World to Come. And from the exceeding nature of his damages, through this he caused an error even to Elisha his master -- who despaired of seeking him properly and pushed him away with both hands. Because he saw that he was blemished and extremely damaged in the desires of immorality and the desire for money -- as is written regarding the matter of Na'aman. But nevertheless, Chazal said that Elisha erred in this -- until he became ill on account of it, as above. For nevertheless, Elisha should have sought him and searched for him more. For the compassion of Hashem Yisbarach never ceases. And he should have sought such compassion from Hashem Yisbarach -- until he would have been able to raise even Gaichazi from his great contamination. And similarly regarding what he set bears upon children. For even though Elisha examined them and saw that there was no good moisture in them -- as Chazal said on the pasuk "vayifen bahem vayiram," etc. ["and he turned toward them and saw them"] -- nevertheless, he should not have relied on this. Rather, he should have searched and sought the greatness of the compassion of Hashem Yisbarach further -- until he would have been able to bring them close as well. For it is not His will, Yisbarach, at all to distance any creature -- only to bring close. And as we find much -- that Hashem Yisbarach was insistent with the great and awesome tzaddikim for not defending Yisroel as they should have. Such as Eliyahu, when he said: "Kano kinaysi," etc. ["I have been zealous with zeal"] (Milachim I 19:10). And similarly Hoshai'a and Y'shayahu, etc. -- as Chazal said. And this is: "Vi'Elisha chalah es cholyo asher yamus bah" ["And Elisha became ill with the illness from which he would die"]. For one depends on the other. For because he pushed away Gaichazi and the children -- which came mainly through the abundance of their damage (that of Gaichazi and the children, who did not seek after the holiness of the tzaddik Elisha properly -- until they caused an error even to him himself, as above) -- through this specifically "he became ill with the illness from which he would die." For only from this side is the passing of Elisha called by the name of "death," as above. But Elisha himself certainly lives and endures forever, as above. For even a completely dead person who was buried near him and touched his holy bones -- came alive and stood on his feet. As it is written: "Vayihi haim kovrim ish," etc. ["And it happened as they were burying a man..."] (Milachim II 13:21). Behold, Elisha can revive the literally dead through contact with his bones. All the more so he himself has not died, chas v'shalom. And all the more so he can revive people who are still alive -- to revive them through the legacy of his Torah and his ruach hakodesh. Only one needs to seek him greatly, as above. And this itself is the aspect of what is written regarding Elisha when Eliyahu departed from him to heaven (Milachim II 2:14-15): "Vayakeh es hamayim vayomar ayaih Hashem Elokay Eliyahu af hu, vayakeh es hamayim vayaichatzu," etc. -- "Vayomru nachah ruach Hashem al Elisha," etc. ["And he struck the water and said: 'Where is Hashem, the G-d of Eliyahu?' -- even he. And he struck the water and it divided... And they said: 'The spirit of Hashem rests upon Elisha'"]. For Elisha sought and searched for the holiness of Eliyahu his master properly, even after his passing. And he said: "Ayaih Hashem Elokay Eliyahu," etc. And he merited in truth to split the water through such a great miracle, and he revealed the emunah of His G-dliness, Yisbarach, in the world. And the spirit of Eliyahu rested upon him, etc. But the other students of the prophets [bnai hanivi'im] said: "Let them go and seek your master," etc. And Chazal said: "From here we learn that ruach hakodesh began to depart from them when Eliyahu departed to heaven." Meaning, as above. For the students of the prophets were amazed how it is possible that Eliyahu should depart and be hidden -- he who was so great in prophecy. And they said that certainly he is still to be found in the world. And they urged Elisha to send people to seek him. And Elisha was compelled to fulfill their wish -- to send to seek him, so that they would not say, etc. -- as Chazal said. But they sought and did not find. For in truth the students of the prophets erred greatly in this -- even though they were prophets and masters of ruach hakodesh. For this is not the way one needs to seek. Rather, one needs to supplicate greatly before Hashem Yisbarach, and to seek and search for his holiness through the study of his holy Torah, and through tefillos and supplications and much crying out. As it is written: "Vayizkor yimay olam Mosheh amo, ayaih hama'alam miyam," etc. ["And he remembered the days of old, Mosheh his people -- where is the one who brought them up from the sea?"] (Y'shayahu 63:11), as above. And then specifically one can find the holiness of his ruach hakodesh -- as Elisha did, who said: "Ayaih Hashem Elokay Eliyahu," etc. And he merited in truth that the spirit of Eliyahu rested upon him, as above. And this is the aspect of masa umatan [commerce/business dealings], the aspect of kinyan sudar [acquisition by handkerchief/garment] -- through which the main acquisitions are effected, such that they can no longer be changed. For all masa umatan is to clarify the sparks of emunah. For in every object in the world there is the aspect of holy sparks, which are the aspect of sparks of holy emunah. And one needs to clarify them -- and for this purpose is all the masa umatan. As it is written: "Nasasa vinasata be'emunah" ["Did you conduct your business dealings with emunah?"] (Shabbos 31a). And as is explained in his words, zichrono livrachah, many times. And it has already been explained that the main emunah is through the clarification of the m'dameh. And this is done through the masa umatan -- in which one deals and transacts with objects and money, and sells and buys and exchanges one for another. All of which is done mainly through the m'dameh -- in which are all the five senses: sight, hearing, etc. -- through which all business is conducted. For the power of the true intellect -- which is the speculative intellect [saichel ha'iyuni] -- is far from all of this, as above. Rather, the m'dameh is the emissary of the intellect, as above. And therefore the main kinyan [acquisition] is through kinyan sudar -- which involves garments/clothing. For the garments and clothing -- their root is from the aspect of the dimyonos [likenesses/imagery] explained there. Which are the descriptions and the praises through which we liken Hashem Yisbarach -- all of which are in the aspect of the m'dameh. As is written there on the pasuk "bakesseh liyom chagainu," etc.; see there at the end of the aforementioned Torah. And these descriptions and praises -- they are themselves the aspect of the dimyonos of the prophets, through which they liken Hashem Yisbarach. The aspect of: "Uviyad hanivi'im adameh" ["And through the hand of the prophets I was likened"] (Hoshai'a 12:11). For which reason the main clarification of the m'dameh of every person is only through ruach nivuah [the spirit of prophecy], ruach hakodesh. For only the prophets and masters of ruach hakodesh truly know how to liken Him, Yisbarach. And through this they have the power to clarify the m'dameh of all who are joined to them -- through which is the main emunah, as above. And all these dimyonos are the aspect of His garments, Yisbarach. The aspect of: "Hashem malach gai'us lavaish," etc. ["Hashem reigns, He has clothed Himself with majesty"] (T'hilim 93:1). For the prophets, the aspect of true tzaddikim, liken and clothe the truth of His G-dliness and His dominion, Yisbarach, in many, many descriptions and praises and dimyonos -- so that the light of His truth and His glory, Yisbarach, should be grasped in our hearts forever. And from there is the supernal root of clothing. For before the sin of Adam HaRishon there were no garments at all. As it is written: "Vayihyu shinayhem arumim," etc. ["And they were both naked"] (B'raishis 2:25). For the light of their apprehension was very, very great and wondrous -- until they were able to apprehend His truth, Yisbarach, without any of the garments of the present. And therefore also below, in the physical, they did not need garments at all. But after the sin -- "vi'Adam biykar bal yalin" ["but man in his glory does not abide"] (T'hilim 49:13) -- and the m'dameh overpowered the intellect -- then the tikkun was through garments. The aspect of: "Vaya'as Hashem Elokim li'Adam uli'ishto kosnos or vayalbishaim" ["And Hashem Elokim made for Adam and his wife garments of skin and clothed them"] (B'raishis 3:21). For it was necessary, as it were, to clothe the knowledge of His G-dliness in many, many dimyonos of the prophets -- which are the aspect of levushim [garments], as is brought in the holy Zohar and brought in our words elsewhere. And from there were derived also the physical garments of every person. For every thing has its supernal root, as is known. And therefore through kinyan sudar -- which involves garments -- through this the transaction is finalized so that it can no longer be changed. For the garment's root is from the supernal garments mentioned above -- which are the aspect of the dimyonos of the prophets, through which is the main clarification of the m'dameh. Through which is the emunah in completeness. And through this is the main tikkun of masa umatan -- that it should be with emunah, and they will no longer change. For all the changes in masa umatan are all through the confusion of the m'dameh, which is the blemish of emunah. For certainly in truth a person should stand by his word even without a kinyan. As Chazal said regarding this: "Whoever fulfills his word -- the spirit of the Sages is pleased with him." But because for the most part the m'dameh is not clarified -- from which come all the changes, which are the aspect of a blemish of emunah -- therefore our Sages, zichronam livrachah, instituted "kinyan sudar," which is drawn from the supernal garments. Which are the aspect of the clarification of the m'dameh -- through which is the tikkun and clarification of emunah. And then they will no longer change, as above. And this is the aspect of chashmal -- which is the aspect of levushim [garments]. For "malbush" [garment] has the same gematria as "chashmal." For the entire prophetic apprehension of the prophets was through the aspect of the tikkun of the Merkavah -- which is the aspect of the Merkavah that Yichezkel saw. And similarly Y'shayahu -- as Chazal said: "Everything that Yichezkel saw, Y'shayahu saw," etc. And so too all the true prophets. And the main apprehension of the Merkavah was from within the chashmal, as is explained there in the pasuk. For before the chashmal, he saw "ruach si'arah vi'anan gadol vi'aish mislakachas vinogah lo saviv" ["a stormy wind and a great cloud and a flashing fire, with a brightness around it"] (Yichezkel 1:4). All of which are the aspect of the k'lipos [husks] that precede and surround the fruit -- which are the aspect of the confusions of the m'dameh. Which are the aspect of many, many types of evil thoughts and confusions and heresies and external speculations and lies and falsehoods of the investigators and the sorcerers. From which are derived many, many types of confusions of emunah for other people. And all of them are drawn from the aspect of the merkavah of the Sitra Achara [the Other Side] -- which is the aspect of "ruach si'arah vi'anan gadol," etc., mentioned above. And the main source of their nourishment is through the aspect of "vinogah lo saviv" -- which is the aspect of the k'lipah in which good and evil are mixed, where the clarification is very difficult, as is known. And whoever is seduced by it, chas v'shalom, can fall into the aspect of the three completely impure k'lipos -- which are "ruach si'arah," etc. And all of this is the aspect of the confusion of the m'dameh -- in which there are many, many levels. There are confusions that are in the aspect of nogah, in which good and evil are mixed. And there are confusions that are the aspect of "ruach si'arah," etc. -- the aspect of the completely impure k'lipos. Which are the aspect of complete heresies, Rachmana litzlan. And everything is according to one's deeds and according to one's character traits -- all of which are in the aspect of the m'dameh, as above. And accordingly the above-mentioned confusions come upon him. And vice versa -- for one depends on the other. For the more one's thought is confused with the above-mentioned confusions of the m'dameh -- the more one falls into more damaged deeds. And so it cycles, chas v'shalom -- until one can come to whatever one comes to, losing one's world entirely, chas v'shalom. And the main tikkun is through the aspect of the ruach hakodesh of the true tzaddikim -- who draw from the ruach hakodesh of Mosheh Rabbainu, alav hashalom, which all Yisroel received at the time of the Giving of the Torah. Through which is the main clarification and tikkun of the m'dameh -- which is the tikkun of emunah, as above. And these true tzaddikim, the aspect of the true prophets, enter and exit in peace from all these confusions of the m'dameh -- which are the aspect of the merkavah of the Sitra Achara, the aspect of "ruach si'arah," etc., mentioned above. Until they attain the aspect of the chashmal -- which is the aspect of the root of the holy garments. From within which they apprehend the entire ma'aseh merkavah [workings of the Chariot] of holiness. Which is the main aspect of "uviyad hanivi'im adameh" -- the aspect of the true, clarified dimyonos that the prophets apprehend. Through which the m'dameh is clarified, as above. And all the wisdoms of the investigators -- even what they investigate regarding the speculations of G-dliness, which they call the "speculative intellect" [saichel ha'iyuni] -- all of them are in their confused m'dameh, due to the damage of their deeds. For they did not receive the Torah, and they are still contaminated with the contamination of the Nachash. For the true speculative intellect -- which is the apprehension of G-dliness in truth -- is not apprehended except by the tzaddikim who sanctified their bodies with great holiness, until they merited the aspect of ruach nivuah, ruach hakodesh, in truth. And all the rest of humanity need only to receive from them -- in accordance with all that they instruct us. And one needs to seek such a tzaddik very much, as above. For only they know how to clothe the apprehension of His G-dliness in many contractions, etc. Through which they clarify the m'dameh -- in the aspect of "uviyad nivi'im adameh." Through which is the main emunah, as above. Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan II:8. Translated from the Hebrew. And this is the aspect of traveling on journeys. And therefore the majority of masa umatan [business] is done through travel. For the majority of travel is by means of animals -- oxen and donkeys and horses -- in which the m'dameh is intensified, as is known. And every person needs to remember Hashem during his traveling on the road. As it is written in Parashas Sh'ma Yisroel -- which is the emunah of the Unity -- "Vidibarsa bam bishivsicha bivaysecha uvilechtiche 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). Meaning, that he should intend during his travels for the sake of the eternal purpose -- such as in masa umatan when he travels to earn money in order to give tzedakah (as is brought elsewhere in the Torah "Hai man di'azail liminsiv," Siman 29; see there). All the more so when he travels for a matter of holiness -- especially when he travels to draw close to a true tzaddik for the sake of Heaven. And then, through his traveling, he accomplishes a great tikkun. For he elevates the power of animality -- which is the power of the m'dameh, which is the aspect of the power of animality that carries him -- he elevates everything to the root of the true intellect. Since the inner intention of his travel is for the sake of Hashem Yisbarach and His holy Torah. It turns out that he elevates and connects and includes the m'dameh in the true intellect -- which is the main service of a person, as above. And this is what Rabbainu, zichrono livrachah, wrote elsewhere -- that through traveling in holiness, one rectifies the blemish of emunah. For through the travel, one elevates and clarifies the m'dameh -- which is the power of animality -- through which is the main tikkun of emunah, as above. And also when one goes on foot, this aspect is rectified. For the feet [raglayim] are the aspect of the lowest level, the aspect of Asiyah [Action], the aspect of the m'dameh. And when one intends during his walking on the road for the sake of Heaven in truth -- then he elevates the aspect of the raglayim, which are the aspect of the m'dameh, to the intellect. In the aspect of: "Vayisa Ya'akov es raglav" ["And Ya'akov lifted up his feet"] (B'raishis 29:1) -- the aspect of "libo nasa es raglav" ["his heart carried his feet"]. Meaning, the aspect of "laiv maivin" ["a heart that understands"] -- the aspect of the intellect carrying the feet, the aspect of the m'dameh -- so that it should be elevated and included in the intellect, as above. And this is the aspect of: "Ragli amdah vimishor" ["My foot has stood on level ground"] (T'hilim 26:12). Meaning, in the above-mentioned aspect -- through this: "Bimak'hailim avaraich Hashem" ["In the assemblies I will bless Hashem"]. For all the blessings and praises and descriptions with which we bless and praise Him, Yisbarach, are all through the clarification of the m'dameh -- as is written there in the above-mentioned Torah. And Paroh and Mitzrayim -- which are the aspect of the evil of the m'dameh, as above -- from which is the main exile of Mitzrayim, which encompasses all the exiles, the essence of which is the exile of the soul. And the main thing is the blemish of emunah -- that the Sitra Achara and the k'lipos overpower every person with the confusions of the m'dameh, which are the confusions of emunah. Therefore, when Paroh intensified himself to pursue after Yisroel -- the main source of his intensification was through his impure chariots. In the aspect of: "Vayikach shaish mai'os rechev bachur vichol rechev Mitzrayim," etc. ["And he took six hundred chosen chariots, and all the chariots of Mitzrayim"] (Sh'mos 14:7). And Yisroel were very afraid of this. As it is written: "Vayiru miod vayitz'aku Bnai Yisroel el Hashem" ["And they were very afraid, and the Children of Yisroel cried out to Hashem"] (Sh'mos 14:10). For the main tikkun of the soul of the Jewish person is the tikkun of thought -- that one should overpower the intellect over the m'dameh, so that the m'dameh should be subordinate to the intellect. And this is the aspect of what is written in the holy Zohar: "The rider is not subordinate to the horse; rather, the horse is subordinate to the rider." For "horse" [sus] is the aspect of the intensity of the blemish of the contamination of the m'dameh -- the main confusions of which are through the desire of immorality, which is the aspect of the contamination of Mitzrayim. The aspect of: "Vizirmas susim zirmasam" ["Whose emission is like the emission of horses"] (Yichezkel 23:20). The aspect of: "Susim miyuzanim mashkimim hayu," etc. ["They were well-fed, lusty stallions"] (Yirmiyah 5:8). And there is the main battle of every person, as is known. And as is written at the beginning of the above-mentioned Torah -- that the three mochin are the aspect of three partitions spread before this desire. But when they are blemished, chas v'shalom -- then the ruach sh'tus [spirit of folly] intensifies, through which come all the blemishes and transgressions, chas v'shalom. As Chazal said: "A person does not commit a transgression unless a ruach sh'tus enters him." And this itself is the aspect of the confusion of the m'dameh that is explained there afterward (in Ois 8); see there well the connection of the above-mentioned awesome Torah. For the true tzaddik, the master of power, who merits to pray the tefillah in the aspect of judgment -- until he brings out the nefashos and the tefillos, etc., from the Sitra Achara, in the aspect of "chayil bala vayiki'enu," etc. ["He has swallowed up wealth and he shall vomit it up"] (Iyov 20:15) -- he merits all the tikkunim spoken of there. Until he merits the aspect of ruach nivuah, ruach hakodesh -- through which he rectifies and clarifies the m'dameh, which is the tikkun of emunah. Meaning, this tzaddik rectifies the blemished souls whose m'dameh is confused -- the main confusion of which is drawn from the sins of their youth, the main thing being the blemish of the above-mentioned desire, which is the main confusion of the m'dameh. And every person who has compassion on his own soul needs to seek such a tzaddik all the days of his life -- so that he will clarify the m'dameh for him each time, and bring him into complete emunah, until he rectifies him in completeness. For very, very much needs to pass over every single person. For not every person merits to be rectified immediately. For "the inclination of a person's heart is evil from his youth" (B'raishis 8:21). Especially since he has already blemished and damaged his m'dameh greatly before he came to the tzaddik. And the more they work to rectify him -- the more the Adversary [Ba'al Davar] intensifies against him with very, very great intensification. For "whoever is greater than his fellow, his evil inclination is greater than his." Therefore, one who wishes to have compassion on his soul and to think about his eternal purpose in truth -- needs to set his heart well, to be strong in his mind with awesome strengthening, to hold onto this tzaddik who is engaged in the tikkun of his soul. And to search and seek the depth of the truth of his counsel and his true and sincere ways, as above. And to fulfill: "Achaztivu vilo arpenu" ["I grasped him and would not let him go"] (Shir HaShirim 3:4), until, etc. It turns out that the main tikkun is that the m'dameh should be subordinate to the intellect -- which is the aspect of the horse being subordinate to the rider, mentioned in the holy Zohar. And Mitzrayim, which are the aspect of the blemish of the m'dameh -- they are the opposite. And this was the intensity of their strengthening, in the aspect of "vayikach shaish mai'os rechev bachur," etc., as above. And Yisroel were afraid of this, and they seized the craft of their forefathers: "Vayitz'aku el Hashem" ["And they cried out to Hashem"]. For this is the main all-encompassing counsel: to cry out each time that the above-mentioned evil thoughts overpower -- which are the confusion of the m'dameh that comes from the chariots of the Sitra Achara, the aspect of the chariots of Paroh. To cry out greatly to Hashem, and to cry out and cry out, etc. -- until He looks down from above, etc. And through this, the compassion of Hashem Yisbarach was aroused, and He Himself fought against them and toppled them. And therefore Mosheh began the Song at the Sea with the wonders of praise of this awesome might -- that Hashem Yisbarach toppled their impure chariots. And this is: "Ashirah laHashem ki ga'oh ga'ah, sus virochvo ramah vayam" ["I will sing to Hashem, for He has triumphed gloriously; the horse and its rider He has hurled into the sea"] (Sh'mos 15:1). "Sus virochvo" specifically -- that the horse was mentioned before the rider. For this is the main intensity of the contamination of the aspect of Mitzrayim -- that overpower every person in the exile of the soul -- that they want to make the horse dominant over the rider, chas v'shalom. And from this is drawn all the bitterness of the exile that every person suffers from the confusions of his evil thoughts, which are the confusion of the m'dameh. And through the crying out to Hashem, they merited that Hashem Yisbarach toppled the horse and its rider, as above. And similarly it is written at the end: "Ki va sus Paroh birichbo," etc. -- "vayashev Hashem alayhem es may hayam," etc. ["For the horse of Paroh came with his chariots... and Hashem brought back upon them the waters of the sea"] (Sh'mos 15:19). For even though they intensified so much with their impure chariots against every person -- until they wanted to make the horse dominant over the rider -- nevertheless, Hashem Yisbarach in His great majesty and greatness toppled the horse and its rider against Yisroel, and subdued them. And through this, the m'dameh was clarified, and they merited complete emunah in Hashem Yisbarach and in the true tzaddik, the aspect of Mosheh. As it is written: "Vaya'aminu baHashem uviMosheh avdo" ["And they believed in Hashem and in Mosheh His servant"] (Sh'mos 14:31). For in the matter of the confusion of the m'dameh, all desires are included -- both the above-mentioned desire [immorality] and the desire for money and the lack of bitachon [trust] and the worry of parnasah [livelihood]. And all of it is the aspect of the blemish of emunah. And all are interdependent -- and one does not know where the beginning is. And therefore it is very hard to rectify. And it is impossible to rectify except through the true tzaddik who has the aspect of ruach hakodesh, etc., as above. Provided that one seeks him very much until one finds him. And even afterward one needs to seek much more each time, etc., as above -- until one merits ever more complete emunah each time, until one is rectified in completeness, etc., as above. And therefore the false assurances of vanity and emptiness are called by the name "horse" [sus]. As it is written: "Aileh varechev vi'aileh vasusim, va'anachnu bishaim Hashem Elokainu nazkir" ["Some [trust] in chariots and some in horses, but we mention the name of Hashem our G-d"] (T'hilim 20:8). And it is written: "Lo vigvuras hasus yechpatz," etc. ["He does not delight in the might of the horse"] (T'hilim 147:10). And it is written: "Sheker hasus lishu'ah," etc. ["The horse is a false hope for salvation"] (T'hilim 33:17). For the aspect of "horse" is the aspect of the intensity of the contamination of the m'dameh, the aspect of the contamination of Mitzrayim -- regarding which it is said: "Hoy hayordim Mitzrayim li'ezrah vi'al susim yisha'ainu," etc. ["Woe to those who go down to Mitzrayim for help and rely upon horses"] (Y'shayahu 31:1). From which is drawn the blemish of the desire for money -- that one pursues money with excessive exertions in vain, and makes the subordinate into the main thing and the main thing into the subordinate. For he attributes the main thing to the means -- which are the travels and the exertions of masa umatan -- and forgets Hashem Yisbarach. And even when one reminds him of Hashem Yisbarach and his eternal purpose, he says: "Is it not written 'uvirachcha bichol asher ta'aseh' ['and He will bless you in all that you do'] (D'varim 15:18)? -- which our Sages, zichronam livrachah, expounded: that one should not sit idle," etc. And he does not set his heart not to deceive himself. For certainly the truth is that one needs some business. But chas v'shalom to reverse the matter -- to make the means of the business the main thing, and to pursue masa umatan with exertions and upheavals and dangers in body and soul such as these. And to make Torah and tefillah subordinate -- until many cast off the involvement with Torah entirely, even though in their youth they were outstanding scholars, etc. -- until they almost forget even the tefillah, etc. Especially in these generations -- may Hashem Yisbarach have mercy. And all of this is included in the words of the holy Zohar that warned that the rider should not be subordinate to the horse; rather, the horse should be subordinate to the rider, as above. And this is: "Sheker hasus lishu'ah," etc. -- which is the blemish of the m'dameh, as above. "Hinay ain Hashem el yiray'av, lamyachalim lichasdo" ["Behold, the eye of Hashem is upon those who fear Him, upon those who hope for His kindness"] (T'hilim 33:18-19). This is the aspect of the complete opposite of the impure chariots, which are the aspect of "horse and rider," as above. For the subjugation and nullification of these chariots of the Sitra Achara are through the above-mentioned true tzaddik -- who merits all the tikkunim spoken of there in the above-mentioned Torah. Until he merits the above-mentioned voice of the melody that waters the Garden -- from which grow all the fragrances, which are the fears [yiros]. For this melody is the aspect of the song of chesed that will be aroused in the future -- when there will be the renewal of the world, the aspect of "olam chesed yibaneh" ["a world of chesed will be built"] (T'hilim 89:3), the aspect of "lihaggid baboker chasdecha," etc. ["to declare Your kindness in the morning"] (T'hilim 92:3); see there. And this is: "Hinay ain Hashem" -- which is His complete providence -- "el yiray'av hamyachalim lichasdo" -- the above-mentioned [chesed], the aspect of "lihaggid baboker chasdecha." For they merit complete yirah, as above. And they subdue the horse and its rider, and they reveal to the entire world that "sheker hasus lishu'ah" -- for they clarify and rectify the m'dameh, as above. And this is also the aspect of: "Lo vigvuras hasus yechpatz, vilo vishokay ha'ish yirtzeh. Rotzeh Hashem es yiray'av, es hamyachalim lichasdo" ["He does not delight in the might of the horse, nor in the legs of a man does He take pleasure. Hashem takes pleasure in those who fear Him, in those who hope for His kindness"] (T'hilim 147:10-11). Meaning, as above. And therefore the king is warned: "Vilo yarbeh lo nashim, vilo yarbeh lo susim, vilo yashiv es ha'am Mitzraymah," etc. ["He shall not multiply wives for himself, and he shall not multiply horses for himself, and he shall not bring the people back to Mitzrayim"] (D'varim 17:16-17). For all of this is the aspect of the contamination of the m'dameh, as above. And the king is warned about this more so than others. For the m'dameh, in its root in holiness, is the aspect of the attribute of malchus [kingship], emunah -- from which are all the descriptions and praises to Hashem Yisbarach, the aspect of "Hashem malach gai'us lavaish" ["Hashem reigns, He has clothed Himself with majesty"] (T'hilim 93:1), the aspect of "hod vihadar lavashta" ["You have clothed Yourself with splendor and majesty"] (T'hilim 104:1) -- as is understood above. And therefore the king is warned not to blemish the aspect of malchus, chas v'shalom, through the confusion of the m'dameh. Which is the aspect of the desire of immorality -- which is the aspect of multiplying horses -- which is the contamination of Mitzrayim, as above. Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan II:8. Translated from the Hebrew. And Shlomo HaMelech -- who was exceedingly wise, more than any man -- and wanted to rely on his wisdom to multiply horses and women -- regretted it greatly afterward, and confessed about himself that he had erred greatly in this. As it is written (Mishlei 31:1): "Li'Isi'ail vi'uchal." That he erred and said: "G-d is with me and I can withstand this." But in truth it is not so. "For I am more brutish than a man, and I do not have the understanding of a man -- who has ascended to heaven and descended, like Mosheh?" etc. Meaning, he confessed about himself that he erred in that he wanted to outsmart the Torah of Mosheh, and wanted to rely on his own wisdom to withstand the confusion of the m'dameh even though he would multiply women and horses. And in truth it is not so. For in truth it is impossible in any way to clarify the m'dameh except through the Torah of Mosheh specifically -- which is the aspect of the true ruach nivuah, ruach hakodesh, from which all the prophets and all the tzaddikim who are masters of ruach hakodesh in every generation receive. For Mosheh Rabbainu is the master of all the prophets. And even one who merits ruach hakodesh needs to go only in the path of the Torah of Mosheh, and not to deviate from his Torah right or left, even by a hair's breadth. And then specifically he can clarify the m'dameh through his ruach hakodesh that he draws from the Torah of Mosheh specifically. But Shlomo blemished in this and sought to be like Mosheh, and to override his commandments by multiplying women and horses. And therefore he greatly regretted this and said: "I said, 'I will be wise,' but it is far from me" (Koheles 7:23). "For I am more brutish than a man, and I do not have the understanding of a man." For even me, despite my great wisdom, the m'dameh confuses greatly -- until I erred so much. For the m'dameh deceives and confuses even the very great sages, as above. "For who has ascended to heaven and descended, like Mosheh?" -- who merited to ascend to heaven and to receive the entire Torah, and merited such prophecy that there is none like him. As it is written: "Vilo kam od navi biYisroel kiMosheh," etc. ["And there has not arisen again a prophet in Yisroel like Mosheh"] (D'varim 34:10). And therefore it is impossible to clarify the m'dameh except through his holy Torah -- not to deviate from his commandments even by a hair's breadth. And then specifically one can merit the clarification of the m'dameh through the ruach hakodesh of the true tzaddikim in every generation -- who draw from the Torah of Mosheh specifically, as above. And in the future, the world will be conducted through hashgachah [Divine providence] alone. And the false assurances of vanity and emptiness will be nullified -- until the occupation of merchants will be completely nullified. And this is (Z'charyah 14:20-21): "Bayom hahu yihyeh al mitzilos hasus kodesh laHashem," etc. -- "vilo yihyeh od k'na'ani," etc. ["On that day, there will be upon the bells of the horse 'Holy to Hashem'... and there will no longer be a merchant (K'na'ani)"]. For now, the error of the m'dameh -- which is the aspect of the contamination of the horse -- intensifies so much, that they even clothe the horse in such wealth, with silver and gold, etc. Is there any greater folly than this? But in the future, everything will be clarified and rectified -- until even the bells of the horse, the intensity of the folly of the contamination of the m'dameh, will be elevated and clarified as well, so that it will be "Holy to Hashem." And then in truth the occupation of merchants will be nullified -- the aspect of "vilo yihyeh od k'na'ani," etc. For Yisroel will no longer pursue the worry of masa umatan. Rather, they will place their trust in the providence of Hashem Yisbarach alone. Until there will be fulfilled regarding them: "Vi'amdu zarim vira'u tzonachem," etc. ["And strangers will stand and shepherd your flocks"] (Y'shayahu 61:5). And as Chazal said: "At the time when Yisroel do the will of the Omnipresent, their work is done by others," etc. And this is why it is juxtaposed: "Vihayah hasiros bayom hahu kodesh laHashem," etc. ["And the pots on that day will be Holy to Hashem"]. For it is explained there in the above-mentioned Torah that through all of the above, one merits to subdue mizzona digufah [the nourishment of the body] and to empower mizzona dinishmisah [the nourishment of the soul]. And this is: "Vihayah hasiros" -- the pots in which food is cooked, which were previously in the aspect of mizzona digufah -- now they will be "Holy to Hashem." For mizzona dinishmisah will overpower mizzona digufah -- through the clarification of the m'dameh, which is the tikkun of emunah. Through which one merits the above-mentioned song of chesed, through which mizzona dinishmisah overpowers, as above. See there well in the above-mentioned Torah, and you will understand. And this is: "Lisusasi birichvay Paroh dimisich ra'yasi" ["To my mare among the chariots of Paroh I have likened you, my beloved"] (Shir HaShirim 1:9). Meaning, as above -- that the main battle with Paroh was to subdue his impure chariots. Which are the aspect of the overpowering of the horse over the rider -- the aspect of the overpowering of the intensity of the contamination of the m'dameh over the intellect. For this was the main intensity of the affliction of the exile of Yisroel. And so it is in every generation -- for Mitzrayim encompasses all the exiles, as Chazal said. And Hashem Yisbarach Himself fights against them. For it is a great and long battle that every person has during his lifetime. And one needs to cry out greatly to Hashem, and to raise his eyes on high each time -- that Hashem Yisbarach should fight on his behalf and help him conquer this battle. And then Hashem Yisbarach will have mercy on him and save him -- as it was at the Exodus from Mitzrayim and the Splitting of the Yam Suf. And this is: "Lisusasi birichvay Paroh" -- and see the explanation of Rashi there. Meaning, when I went out with My horse against the chariots of Paroh. For this is a principle: "The judgment is not sweetened except in its root." And therefore Hashem Yisbarach went out against the chariots of Paroh with the aspect of His horse -- which is the supernal root of the horse -- in order to subdue the chariots of Paroh, to topple the horse and its rider of the Sitra Achara that want to make the horse dominant over the rider, chas v'shalom, as above. And then: "Dimisich ra'yasi" -- "dimisich" is the aspect of: your m'dameh has been clarified and has become the aspect of "ra'yasi" ["my beloved"]. Which is the aspect of complete emunah -- the aspect of "uri'ay emunah" ["and graze [on] emunah"] (T'hilim 37:3). For she is called: "Achas hi ra'yasi yonasi samasi," etc. ["She is unique, my beloved, my dove, my perfect one"] (Shir HaShirim 6:9). Which is said about Yisroel -- that they are strong in emunah with Hashem Yisbarach and His Torah, like a perfect dove with her mate -- as Rashi explained there. Meaning, as above -- that Hashem Yisbarach fights, as it were, with the aspect of His horse, to topple the chariots of Paroh. Which are the aspect of the impure chariots that want to make the horse dominant over the rider, chas v'shalom. And then, when He toppled them, the m'dameh was clarified -- through which the emunah was completed. And this is the aspect of: "Dimisich ra'yasi," etc., as above. Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan II:8. Translated from the Hebrew. And this is what is brought in the commentary of Rashi -- and it is from the Midrash -- that the horses dragged the Egyptians into the sea. And this is the language of the Midrash: Tani Rabbi Yishma'ail: "Vayina'air Hashem es Mitzrayim bisoch hayam" ["And Hashem shook off Mitzrayim in the midst of the sea"] (Sh'mos 14:27). This teaches that the horse would throw its rider upward, and he would fall downward, and the horse would be above him, etc. See there. Meaning, they were punished measure for measure precisely. For whereas they wanted to make the horse dominant over the rider, as above -- corresponding to this they were punished: He repaid those who do evil according to their evil, making the horse dominant over its riders, toppling them, punishing them, and uprooting them from the world. And see the Midrash on this pasuk "Lisusasi" -- which elaborates there regarding the weightiness of the battle that Hashem Yisbarach fought, as it were, against Paroh, to make His horse, as it were, dominant over Paroh and his rider. See there what is brought there: Paroh went back and rode on a red horse, on a white horse, and a black horse. HaKadosh Baruch Hu, as it were, revealed Himself on a white horse, a red horse, a black horse. As it is written: "Darachta vayam susecha," etc. ["You trampled in the sea with Your horses"] (Chabakuk 3:15). And all of this is in the above-mentioned aspect. For the main battle is in the above-mentioned aspect -- what Hashem Yisbarach needs to fight against the Sitra Achara, which is the aspect of Paroh and Mitzrayim, which are "the nakedness of the land" -- the intensity of the contamination of the m'dameh. That want each time to make dominant, chas v'shalom, the contamination of the m'dameh -- which is the aspect of the contamination of the horse, as above -- over the intellect. And from the intensity of the battle, Hashem Yisbarach Himself, as it were, needs to fight against them. And this is the aspect of the red, white, and black horse that Paroh rode out with -- and Hashem Yisbarach rode out correspondingly against him. For in this matter of the battle of the contamination of the m'dameh against the intellect, there are many, many aspects. Sometimes the evil thoughts, reflections, and imaginings that are the aspect of a red horse overpower a person, and sometimes in the aspect of a white horse, and a black horse. And this is the aspect of the exile of the four kingdoms that Z'charyah saw (as is written in Kapitl 6): "Va'ereh vihinay arba markavos yotzos mibayn shinay heharim, viheharim haray nichoshes. Bamerkavah harishonah susim adumim, uvamerkavah hashainis susim shichorim. Uvamerkavah hashlishis susim livanim, uvamerkavah harivi'is susim birudim amutzim" ["And I looked, and behold four chariots coming out from between two mountains, and the mountains were mountains of brass. In the first chariot were red horses, and in the second chariot black horses. And in the third chariot white horses, and in the fourth chariot spotted, strong horses"] (Z'charyah 6:1-3). Which are the aspect of the four exiles, as is explained there afterward. And it is known that the main exile is the exile of the soul -- that in the bitter exile the Sitra Achara overpowers the holiness greatly. And the main battle is in thought -- that the impure animals, which are the aspect of the impure chariots, which are the evil thoughts and evil reflections and confused imaginings, overpower the intellect. From which come all the damages, Rachmana litzlan -- as each person knows within himself. (And as Adoneinu Morainu viRabbainu, zichrono livrachah, wrote elsewhere (Siman 233) -- that holy thoughts are the aspect of pure animals. And so too the opposite; see there.) And therefore he saw the impure chariots in the aspect of horses of many colors -- red, white, black -- for in the matter of the evil imaginings there are many, many types of colors. And so it was in the exile of Mitzrayim, as above. And one needs to cry out greatly to Hashem -- until Hashem Yisbarach helps him so that he should not fall into their hands, but rather should make the rider dominant over the horse. For in truth, thought is in a person's power to direct it as he wishes. And even if sometimes the thought goes out from the straight path to the outside, chas v'shalom -- he can seize it like a horse that is seized with bit and bridle, to direct it to the straight path. As Adoneinu Morainu viRabbainu, zichrono livrachah, wrote all this in Siman 46 of Likutay Tinyana, and elsewhere. And understand well, for practical application and for counsel, to save your soul through all of the above. According to all of the above, the statement of Chazal in Kidushin, Chapter 1, will be explained well. And this is its language: "Rabbi Y'hoshua ben Laivi said: Whoever teaches his grandson Torah -- the Scripture considers it as if he received it from Har Sinai. As it is said: 'Vihodatam livanecha vilvinay vanecha' ['And you shall make them known to your children and your children's children'] (D'varim 4:9). And juxtaposed to it: 'Yom asher amadta lifnay Hashem Elokecha biChoraiv' ['The day you stood before Hashem your G-d at Choraiv']. Rabbi Chiya bar Abba found Rabbi Y'hoshua ben Laivi who had thrown a risnah [a cloth] upon his head and was bringing the child to the synagogue. He said to him: 'What is all this?' He said to him: 'Is it a small thing -- what is written: vihodatam livanecha? And juxtaposed to it: yom asher amadta,' etc. From here onward, Rabbah bar Hunah would not taste umetza [raw meat] until he brought the child to the bais midrash. Rabbi Chiya bar Abba would not taste umetza until he reviewed with the child and added to his learning." For one needs to connect the end of the above-mentioned Torah with its beginning. Meaning, what is explained there at the end -- that the clarification of the m'dameh is through ruach hakodesh, which is the aspect of the Giving of the Torah, upon which the entire world depended, etc. And this ruach hakodesh is merited through all the tikkunim explained there from the beginning. And see there well -- it is explained there regarding the tikkun of the three mochin, which are three partitions spread before this desire. And they are the aspect of three types of compassion, the aspect of: "Im tishkor li ulinini ulinichdi" ["If you shall deal falsely with me, and with my son, and with my grandson"] (B'raishis 21:23) -- up to here is the compassion of a father upon a son. Which are the aspect of the three tefillos of the day, etc. And all of this is rectified through the above-mentioned tzaddik, the master of power, who prays the tefillah in the aspect of judgment -- through which he merits all the tikkunim spoken of there. Until he merits ruach hakodesh, the aspect of ruach nivuah, which is the aspect of the Giving of the Torah -- when all Yisroel merited ruach nivuah. Through which the m'dameh is clarified -- which is the main tikkun of emunah. And through this one merits the renewal of the world of the future -- which is in the aspect of Eretz Yisroel, hashgachah. Through which one merits the song of wonders, the song of chesed that will be aroused in the future. Through the voice of this song specifically, one can rebuke Yisroel with the rebuke of Mosheh, etc. Through which mizzona digufah is subdued and mizzona dinishmisah overpowers -- which is the aspect of fragrance, the aspect of yirah, etc. See there all of this well. And now the above-mentioned statement of Rabbi Y'hoshua ben Laivi is explained well: "Whoever teaches his grandson Torah" -- this is the aspect of having merited the above-mentioned three aspects of compassion. For the main compassion is the true da'as of the Torah -- to teach it and draw it from father to son to grandson. For "up to here is the compassion of a father upon a son," as above. It turns out that he has merited the aspect of the tikkun of the mochin that is drawn through the above-mentioned master of power. Therefore it is certainly considered as if he received it from Har Sinai -- where all Yisroel merited the aspect of ruach hakodesh. For he too certainly merits the aspect of ruach hakodesh -- since he merited to draw the above-mentioned three types of mochin, which are the above-mentioned three types of compassion, which are the true mochin of the Torah, which are the aspect of father and son and grandson. For this is drawn from the above-mentioned tikkunim of the above-mentioned master of power, through which one merits ruach hakodesh, which is the aspect of receiving the Torah, as above. And therefore it is certainly considered as if he received the Torah from Har Sinai. As it is said: "Vihodatam livanecha vilvinay vanecha." And juxtaposed to it: "Yom," etc. For this is why they are juxtaposed to each other -- to make known that the main receiving of the Torah is to clarify the m'dameh through the ruach hakodesh that every Jew receives in every generation through the Torah he receives from his true master, as above. And the main clarification of the m'dameh is to rectify the m'dameh and clarify it each time from all the follies and confusions that have attached to it -- all of which are the aspect of the confusion of emunah -- until one rectifies one's brain so that one's mochin will be in the aspect of the above-mentioned three partitions spread, which are the aspect of the three types of compassion from father to son to grandson. And therefore, since he merited to learn Torah and to draw the holiness of the brain of the Torah to the grandson -- therefore he certainly merited the aspect of the above-mentioned tikkunim. Therefore it is considered as if he received it from Har Sinai, etc., as above. And this is: "Rabbi Chiya bar Abba found Rabbi Y'hoshua ben Laivi who had thrown a risnah upon his head and was bringing the child to the synagogue," etc. And Rashi explained that it was a lesser garment that he had grabbed in place of the sudar [headcloth], etc. But the words of Chazal are very deep, and there are supernal secrets in them. And now, according to the above, you will understand the wonders of Hashem that He hinted in His holy words -- deep, true counsel that is necessary for every person who has compassion on his soul, to bring it out of the exile of the desires. And especially from the evil imaginings and reflections that flood his brain and want to swallow him, chas v'shalom. The main thing is not to be frightened of them at all. Rather, to do what he is doing -- and even when his thought rebels and goes out to the outside -- he needs to seize it like a horse with a bridle, to return it to the straight path. As is explained in these holy conversations extensively in his holy books, and as is brought above. And regarding this it is said: "Al tihi chisus kiphered ain havin" ["Do not be like a horse or a mule, without understanding"] (T'hilim 32:9). Which is said regarding the holiness of the bris, as is brought in the holy Zohar. And this is: "Bimeseg varesen edyo livlom" ["With bit and bridle his adornments are to be restrained"]. That one needs to seize the thought like a horse with bit and bridle, as above. And this is the main tikkun of the mochin -- when one guards the mochin from the blemish of the above-mentioned reflections, which is the main thing. And then one merits the clarification of the m'dameh -- which is the aspect of the tikkun of the levushim, as above. Which is the aspect of receiving the Torah, the aspect of ruach hakodesh, as above. And this is the aspect of "di'shadi risnah araishayh" -- the aspect of the tikkun of the mochin that are in the head, which is the aspect of the risnah -- that one seizes the mochin with a rein [resen] so that they do not go out to the outside. And this was in place of the sudar, which is an important garment. Meaning, the main important garment is only when the brain is bound with him, in the aspect of a rein so that it does not go out to the outside to reflect on evil, chas v'shalom. For this is the main tikkun of the levushim -- which is the aspect of the tikkun of the m'dameh, as above. And this is: "Di'shadi risnah araishayh vika mamtay liyanuka," etc. For all is one. For the learning with the children -- which is the main tikkun of the mochin, as above -- all of this is merited only through the aspect of the above-mentioned risnah. Through guarding the brain from the blemish of the reflections, as above. And this is what he said to him: "Is it a small thing -- what is written: 'Vihodatam livanecha,' etc. And juxtaposed to it: 'Yom,' etc." For all of this is the aspect of receiving the Torah, the aspect of ruach hakodesh, as above. And now, how good and how pleasant is the juxtaposition and connection of the words of Chazal -- that they juxtaposed to this: "From here onward, Rabbah bar Hunah would not taste umetza until he reviewed with the child," etc. For through all of the above, one merits the above-mentioned voice of the melody, through which mizzona digufah is subdued, etc. And therefore he certainly did well that he did not want to eat or taste anything until he learned with his son. For through this he merited to subdue mizzona digufah, and he merited that his eating would be in the aspect of mizzona dinishmisah. For this is the main holiness of the Jewish person -- that he needs to strive all his days that his eating should be only in the aspect of mizzona dinishmisah. And even when he eats, his eating should not be in the aspect of mizzona digufah -- that he should intend, chas v'shalom, for the pleasure of his body. Rather, all his eating should be in the aspect of mizzona dinishmisah (as is brought regarding this elsewhere). And this is merited through the above-mentioned tikkunim. And therefore he would not taste anything until he reviewed with the child. For this is the aspect of the above-mentioned tikkunim, through which one merits that one's eating is in the aspect of mizzona dinishmisah, as above. And this is: "Rabbi Chiya bar Abba would not taste anything until he reviewed with the child and added." And Rashi explained: "He would review with him what he had learned yesterday and teach him one more pasuk." Meaning, Rabbi Chiya bar Abba added to the tikkun further -- that he did not want to taste until he reviewed with the child what he had already learned, and further added to teach him more. For this is the main completeness of the above-mentioned tikkun -- to be continuously adding each time, and not to be satisfied with what he has already learned with his son or student (who is also considered like his son). Rather, each time he should continue to add. For the main tikkun is to draw the aspect of the emunah of the renewal of the world -- through which one merits the aspect of the renewal of the world of the future, in the aspect of "chadashim labkarim," etc. ["new every morning"] (Aichah 3:23). For this reason a person needs to renew himself every day and to begin anew every day. And therefore the master needs, when he learns with his son and his student, to review with them what he has already learned, and to add -- to innovate for them true counsel and stratagems, to be saved from the flood of great waters of this world. For this is the main learning that surpasses everything -- "for it is not the study that is the main thing," etc. (Avos 1:17). And through this specifically one merits the aspect of the renewal of the world of the future -- through innovating in the Torah each time, and innovating to teach additional counsel and strengthening in Torah and service with his students and children each time. Through which one merits the above-mentioned voice of the melody, through which mizzona digufah is subdued, as above. And therefore he would not taste anything until he reviewed with the child and added -- the aspect of true additional chiddushim of Torah that bring to good deeds. Through which is the main above-mentioned tikkun -- to merit mizzona dinishmisah, as above. And this is (Milachim II 2:11): "Vayhi haimah holchim haloch vidabayr, vihinay rechev aish visusay aish vayafridu bayn shinayhem" ["And it happened as they were walking, going and talking, and behold a chariot of fire and horses of fire, and they separated between the two of them"]. And Chazal expounded: "The reason is that there were words of Torah between them." And he said to him: "They were worthy of being burned -- for two Torah scholars who walk on the road and there are no words of Torah between them are worthy of being burned" (Sotah 49b). For the matter of travel has already been explained -- that it is to make the rider dominant over the horse, the head over the feet. And therefore two Torah scholars who walk on the road need to be especially careful that there should be words of Torah between them -- which is the aspect of receiving the Torah, which is the clarification of the m'dameh, which is the aspect of making the rider dominant over the horse, etc., as above. For this is the main tikkun of traveling on the road, as above. And this is: "Vayhi haimah holchim haloch vidabayr" -- speaking words of Torah -- "vihinay rechev aish visusay aish" specifically -- "vayafridu," etc. For his departure from him was specifically through a chariot of fire and horses of fire -- to show that he is a true Rebbe who transmitted his Torah to Elisha his student. Through which there descended from above a chariot of fire and horses of fire -- the opposite of the horse and rider of Paroh, which is the blemish of the m'dameh. For he merited the aspect of a chariot of fire and horses of fire, in which the chariot was mentioned before the horse -- for the horse is subordinate to the rider. And they were all of fire -- to subdue the evil of the m'dameh, from which is the main death that was decreed upon Adam HaRishon. But Eliyahu did not die -- for he merited the chariot of fire and horses of fire, to subdue their evil. For from the fire they emerged, and the fire will consume them. And through this specifically he departed from him to eternal life. For the true tzaddik who merits all of the above does not die. And this is seen most especially through Eliyahu -- who did not die at all, and he lives and endures forever. And from him we learn regarding all the true tzaddikim -- that even though they died and were buried, they live and endure forever. And as Adoneinu Morainu viRabbainu, zichrono livrachah, wrote regarding the statement of Chazal: "A person does not die with even half of his desire in his hand," etc. See there (Siman 144). Meaning, since he clarified the m'dameh -- where all the animalistic desires are located -- until even half of his desire was in his hand, he certainly does not die, as above. And therefore Chazal learned from this that two Torah scholars who walk on the road and there are no words of Torah between them -- the aspect of ruach hakodesh, the aspect of the clarification of the m'dameh -- which is needed more so on the road, which is the aspect of "your going out," where the confused thoughts of the m'dameh intensify more. And the main tikkun is through words of Torah, as above. Therefore, when there are no words of Torah between them, they are worthy of being burned through the evil of the m'dameh, which is the aspect of fire. But through words of Torah -- which is the aspect of "Is not My word like fire?" (Yirmiyah 23:29) -- which is the aspect of the receiving of the Torah that was given in fire, the aspect of the drawing of the above-mentioned ruach hakodesh -- through this the m'dameh is clarified, etc., and everything is rectified, as above. And therefore Elisha cried out: "Avi avi rechev Yisroel ufarashav" ["My father, my father, the chariot of Yisroel and its horsemen"] (Milachim II 2:12). "Rechev Yisroel" specifically -- for his cry was over the departure from him of his master who had bestowed upon him ruach hakodesh, which is drawn from the supernal Merkavah. Through having overpowered in his thought to subdue the impure chariots, and having merited to make the rider dominant over the horse, as above. Therefore he cried well: "Avi avi rechev Yisroel" -- for from there is all the holiness of the ruach hakodesh that he received from him, as above. And this is what Yonasan translated: "Rebbe, Rebbe, who was better for Yisroel than chariots," etc. For certainly the true tzaddik, such as Eliyahu, wins all the battles through the above-mentioned aspect -- through making the holy thoughts dominant over the opposite. Through which he subdues all the chariots of the Sitra Achara, the aspect of "horse and rider," etc. Through which all the enemies and opponents of the Sitra Achara fall of their own accord. And therefore he is certainly better for Yisroel than all the chariots and horsemen that are prepared for battle. For the main victory of the battle is only through the above-mentioned aspect -- through the tzaddik making the rider dominant over the horse, the intellect over the m'dameh, etc., as above. Which is the aspect of "Lo vigvuras hasus yechpatz," etc., "Sheker hasus lishu'ah," etc., "Hinay ain Hashem el yiray'av," etc. Through which is the main salvation, as above -- through their making the holy Merkavah dominant, etc., as above. Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan II:8. Translated from the Hebrew. And similarly it is explained in the Midrash on the pasuk "Lisusasi birichvay Paroh" mentioned above -- that the main battle of Hashem Yisbarach against Paroh and Mitzrayim was through the aspect of the holy Merkavah. As it elaborates there regarding the battle of Hashem Yisbarach with Paroh -- that in whatever Paroh intensified himself, so too Hashem Yisbarach went out against him. As is written there: Paroh went back and rode on a red horse, etc. -- HaKadosh Baruch Hu likewise, as brought above in Ois 32. Paroh the wicked went out with armor and helmet. HaKadosh Baruch Hu, as it were, likewise, etc. He brought naphtha [Greek fire]. HaKadosh Baruch Hu, as it were, likewise, etc. He thundered with his voice. HaKadosh Baruch Hu, as it were: "Vi'Elyon yitain kolo" ["And the Most High gave forth His voice"], etc. See there where it elaborates on this. And even though it is impossible for us, who are poor of understanding, to grasp the intention of this Midrash -- for the words are very puzzling: what is the matter of all these things that Paroh did, and Hashem Yisbarach did likewise against him? And also, is there not much deliverance and salvation before Him? And what is the meaning of all this tumult -- that Paroh intensified against Hashem Yisbarach and Yisroel with so many types of intensification: a red horse, black, white, etc., and going out with armor and helmet and naphtha and stones of catapults and swords and spears and arrows, etc., and thundering and roaring with his voice, etc.? And Hashem Yisbarach, as it were, was compelled to go out against him each time with all of these things. Can Hashem Yisbarach not topple him in an instant, in a single moment?! But even if it is impossible to understand in detail the words of the Midrash precisely -- at the very least, we are obligated to extract from it true hints for the service of Hashem Yisbarach. For all the words of the above-mentioned Midrash hint at the battle of the yetzer -- and the main battle is through evil thoughts and many and mighty confusions of the m'dameh, as above. Which is the aspect of Paroh, as above. And according to this approach, every person can understand somewhat the words of the above-mentioned Midrash -- whoever sets his heart to examine the exceeding intensity and abundance of the battle that the m'dameh fights against the intellect. And whoever has compassion on his soul and engages in the battle of Hashem -- which is the main battle, as is brought in all the s'farim of mussar, that all the physical battles are called "a minor battle" compared to this battle, which is a very long battle -- he can understand somewhat all the words of the above-mentioned Midrash. For Paroh, which is the aspect of the confusion of the m'dameh, intensifies against a person each time with awesome changes and many and varied confusions. Which are the aspect of a red horse, white, and black, etc. And he literally fights against holiness like one who goes out with armor and helmet and naphtha, etc., and thunders and roars with his voice. For they are beyond count -- the many, many types of confusions and intensifications that arouse and intensify against a person who wants to overpower it. For the more a person intensifies against it with the help of Hashem -- the more it intensifies further each time with different changes. And were it not for the help of Hashem and the wonders of His great kindnesses, one would fall into its hands. As Chazal said: "Were it not that HaKadosh Baruch Hu helps him, he would," etc. And therefore Hashem Yisbarach is compelled, as it were, to fight against it Himself -- in whatever it fights against the holiness of Yisroel. For, as it were, Hashem Yisbarach Himself cannot subdue and nullify it in a single moment -- so as not to destroy the world, which was created only for the sake of free will [b'chirah]. For this reason it is necessary that the ruach si'arah, etc. -- which is the confusion of the m'dameh -- should have the power to intensify each time. And as is explained in Siman 38 on the statement of Chazal: "Us'arah bizroa shel HaKadosh Baruch Hu" ["And the storm is in the arm of HaKadosh Baruch Hu"], etc. See there. Therefore, Hashem Yisbarach is compelled, as it were, to fight Himself with great and wondrous stratagems -- to subdue each time the evil of the m'dameh, which is the aspect of Paroh. And in whatever Paroh the wicked -- which is the aspect of the evil of the m'dameh -- arouses itself to intensify anew with evil and false imaginations, which are evil imaginings, in many and varied types -- correspondingly, as it were, Hashem Yisbarach fights against him in these very aspects. "For Hashem is mighty and strong, Hashem is strong in battle" (T'hilim 24:8). And as is written in the Song at the Sea: "Hashem ish milchamah" ["Hashem is a man of war"] (Sh'mos 15:3). And the main might of His battle, Yisbarach, is against the Sitra Achara -- which is the aspect of the evil of the m'dameh, which has great and awesome power due to the power of free will, as above. But Hashem Yisbarach Himself is certainly stronger than it. "Ki Atah marom li'olam Hashem" ["For You, Hashem, are exalted forever"] (T'hilim 92:9). And it is said: "Mikolos mayim rabim adirim mishbiray yam adir bamarom Hashem" ["More than the voices of many waters, mightier than the breakers of the sea, Hashem on high is mighty"] (T'hilim 93:4). And therefore Hashem Yisbarach goes out to the aid of a person who enters to approach the holy -- to draw close to Him, Yisbarach, in truth. And the Sitra Achara, which is the m'dameh, intensifies against him each time with awesome changes, as above. And Hashem Yisbarach goes out against it in these very aspects -- for all their vitality is also from Him. And as it is written: "Vi'Atah michayeh es kulam" ["And You give life to all"] (Nichemyah 9:6), as above. And this is what is concluded there in the above-mentioned Midrash: "Dimisich ra'yasi" -- "those of My world who received My Torah. For had they not received it, I would have returned My world to emptiness and void," etc. Meaning, as above -- that the main above-mentioned tikkun is the aspect of receiving the Torah. Through which is the main clarification of the m'dameh -- upon which the entire world depends. Which is the aspect of the Hay of "hashishi" [the sixth] -- that the entire world was suspended until the sixth of Sivan, when they received the Torah. Which is the aspect of ruach nivuah -- through which is the main clarification of the m'dameh. Through which is the main emunah, etc., as above. And the wise person in truth can understand within himself many things from these words of ours. For it is impossible to explain what passes over every person each day and at every moment -- and Hashem Yisbarach saves through His wonders everyone who comes to purify himself, as above. And this is what is concluded there in the above-mentioned Midrash: "When Paroh had finished all of this, HaKadosh Baruch Hu began to be exalted over him. He said to him: 'Wicked one! Do you have a wind [ruach]? Do you have a cheruv [angel]? Do you have wings?' From where did HaKadosh Baruch Hu snatch them? Rabbi Yudan said: From between the wheels of the Merkavah, HaKadosh Baruch Hu snatched them and flung them upon them," etc. Meaning, as above -- that the main aspect of this battle is to make the holy Merkavah dominant over the merkavah of the Sitra Achara, as above. And this is what is written there afterward: "A person of flesh and blood rides upon his load, upon something that has substance. But HaKadosh Baruch Hu is not so -- He bears His mount and rides upon something that has no substance. As it is written: 'Vayirkav al kiruv vaya'of,' etc. ['And He rode upon a cheruv and flew'] (T'hilim 18:11)." Meaning, as above -- that the main battle is through the tikkun of the holy Merkavah. And the main tikkun is the aspect of "the Ark carried its bearers." For this is the entire matter of the holy Merkavah -- that the ofanim bear the chayos and the chayos bear the Throne, etc. And in truth it is the opposite -- for "the spirit of the living being is in the ofanim." And therefore the chayos bear the ofanim, and the Throne bears the chayos, and so on upward. For all the living beings are from Him, Yisbarach, alone -- for He, as it were, is both borne and bears. As is explained in the holy Zohar and brought in his words, zichrono livrachah, in Siman 69, regarding the matter of a blessing that one gives, etc. See there in Likutay Tinyana. And all of this is the opposite of the Sitra Achara that wants to make the horse dominant over the rider, as above. For one needs to believe that all the power of the horse -- which is the aspect of the intensity of the m'dameh -- is all from Him, Yisbarach. For He gives life to all of them and can conduct everything as He wishes. Only for the sake of the power of free will did He give power to the m'dameh -- which is the aspect of the merkavah of the Sitra Achara -- to deceive a person as if it has power, chas v'shalom. But in truth, one who wants to overpower it can overpower it -- to subdue it and direct it as he wishes. For in truth the horse is subordinate to the rider, etc., etc. -- up to the supernal Merkavah, about which it is said: "Vayirkav al kiruv vaya'of" -- that He bears His mount. For He carries His bearers, as above. And if one holds onto Hashem and cries out to Him and looks to Him and raises his eyes to Him each time -- certainly Hashem will help him and fight on his behalf, in all the types of battles and evil stratagems with which the m'dameh -- which is the aspect of Paroh -- intensifies against him. For in whatever the aspect of Paroh intensifies against him -- which is the aspect of a red horse, white, and black, etc., roaring and thundering with its voice, etc. -- in all these aspects Hashem Yisbarach goes out against it. For all their vitality is also from Him. And as it is written: "Vi'Atah michayeh es kulam," etc., as above. And this is the aspect of the 20th of Sivan, on which we fast over the killing of the holy ones. For the main reason for the killing was due to the above-mentioned sin -- that they were lax in seeking and searching for the true tzaddikim, the aspect of Mosheh, who were in their days. Who are the aspect of the true prophets. For the true tzaddik draws Torah in every generation -- which is the aspect of ruach hakodesh, the aspect of the clarification of the m'dameh. Through which is the main completeness of emunah, which is the sustenance of the world, as above. And the drawing of the Torah is through the yichud [unification] of Kudsha Birich Hu and Sh'chintayh. And the main yichud is through the souls of Yisroel who search and seek him in truth -- until they find him each time, and break through obstacles and come with exertions to him each time, in order to receive from him Toras Emes. Which is the aspect of ruach hakodesh. Through this very thing, the tzaddik draws Torah -- for he gathers their souls, the aspect of "vilokaiach nifashos chacham" ["and he who gathers souls is wise"] (Mishlei 11:30). And he causes through this the above-mentioned yichud -- for he elevates the souls in the aspect of "ma'yan nukvin" [feminine waters]. And through this he draws Torah, etc., as above. (As is explained in the Torah "Ashray Hashgachah," Siman 13; see there.) But when the souls do not strive to seek him and to go after him -- then he cannot accomplish the yichud to sweeten the judgments. And then the harsh judgments intensify, chas v'shalom -- until they are compelled to die and to be killed al kiddush Hashem, many, many souls. And then through their death and killing, the above-mentioned yichud is accomplished. As is explained (in Siman 260) regarding the matter of "nefesh chayah hu shimo" ["a living soul, that is his name"], etc. See there. And from this was all the abundance of killings and the great shedding of blood of Yisroel. And for this reason we fast on the 20th of Sivan. For the fast is teshuvah, and the main tikkun of teshuvah is impossible except through the true tzaddik -- as is explained in the words of our Rabbis, zichronam livrachah, many times. And this is the main purpose of the cries that we cry out and pray and increase in s'lichos on the day of the fast. As it is written: "Anshay amanah avdu," etc. ["The men of faithfulness have perished"]. "Avad chasid min ha'aretz," etc. ["The pious one has perished from the land"]. And similarly much more. And therefore we greatly increase the mention of the merit of those who dwell in the dust. As it is written: "Zichor lanu bris avos, bris rishonim," etc. -- "Asay lima'an ohavecha shochnay afar" ["Do for the sake of Your beloved ones who dwell in the dust"]. In order to draw upon us the power of the ruach hakodesh of the true tzaddikim and their great merit -- until we merit to find the true leader, etc. Through which is the main tikkun, as above. For through the fast one draws shalom [peace] -- as is explained in Siman 179, on the statement of Chazal: "Marbeh tzedakah marbeh shalom" ["One who increases tzedakah increases shalom"]. And through the shalom one merits to find the true leader. For the main concealment of the true tzaddik is due to the abundance of machlokes [strife], as is known. Also, through the fast one subdues mizzona digufah against mizzona dinishmisah. For when one merits to find the true tzaddik -- then one merits through him complete emunah, etc. -- until one merits the above-mentioned song of chesed, through which mizzona digufah is subdued, etc. But when one does not merit to find the true tzaddik -- then one needs to fast much. And through the fast, in which one breaks the desire for eating -- through this mizzona digufah is subdued, and one draws the holiness of the tzaddik, which is the aspect of mizzona dinishmisah. And through this one will merit to find him -- through having drawn his holiness upon himself through the fast, which is the aspect of mizzona dinishmisah. For then, on the day of the fast, the brain -- which is the neshamah -- is nourished first (as is written elsewhere). And therefore they instituted this fast over the killing of Yisroel in Sivan -- for that is when Yisroel received the Torah. And afterward they immediately damaged through the sin of the Aigel -- which came through not having strived to search properly, as they should have, for the holiness of Mosheh, as above. And through this came all the destructions and all the killings of Yisroel, Rachmana litzlan. And therefore we fast then in Sivan -- which is the receiving of the Torah -- to rectify this. And this is the aspect of Parashas Vaychal ["And Mosheh beseeched"] that we read on every fast day. For all the fasts are mainly for this reason -- for all the afflictions are drawn from the destruction of the Bais HaMikdash, which was due to the blemish of the honor of the true tzaddikim, who are the aspect of the true prophets. As it is written: "Vayihyu mal'ivim bimalachai Elokim," etc. ["And they mocked the messengers of G-d"] (Divray HaYamim II 36:16). And therefore we read "Vaychal" -- which speaks of the great prayers of Mosheh over the sin of the Aigel, which is the aspect of the above-mentioned blemish, as above. Until he succeeded in arousing His compassion, Yisbarach, to receive the second Luchos, which are the main tikkun. For he merited to draw a tikkun for the generations -- that in every generation, every person can arouse His compassion, Yisbarach, through the Thirteen Attributes [of Mercy] that he drew. Through mentioning and arousing the intensity of His compassion, Yisbarach, blessed be His Name -- which is without end and without limit. "For His compassion never ceases," as Chazal said. Through which several upright people and individuals of special merit merit to search and seek and find the true tzaddikim in every generation. Through which everything will be rectified. As it is written: "Uva liTziyon Go'ail ulishavay fesha biYa'akov," etc. ["And a redeemer will come to Tziyon, and to those who return from transgression in Ya'akov"] (Y'shayahu 59:20). Who are those who return in truth to Hashem Yisbarach -- who draw the ruach hakodesh of the true tzaddikim in every generation. As is juxtaposed to this immediately: "Va'ani zos brisi osam amar Hashem, ruchi asher alecha udivrai asher samti bificha lo yamushu mipicha," etc. -- "ad olam" ["And I -- this is My covenant with them, says Hashem: My spirit that is upon you and My words that I have placed in your mouth will not depart from your mouth... forever"] (Y'shayahu 59:21). Meaning, the aspect of the above-mentioned ruach hakodesh. And this is the aspect of what is concluded there in Parashas Vaychal: "Hinay anochi korais bris neged kol amicha e'eseh nifla'os asher lo nivri'u," etc. -- "vira'ah chol ha'am asher atah vikirbo es ma'aseh Hashem ki nora hu asher ani oseh imach" ["Behold, I am making a covenant: before all your people I will do wonders that have not been created... and all the people among whom you are will see the work of Hashem, for it is awesome, what I am doing with you"] (Sh'mos 34:10). For in the very end, Hashem Yisbarach will complete -- through the intensity of the wonders and the awesome deeds that He does in every generation. And so too He will do with us in the future -- wondrous and awesome kindnesses -- through the intensity of the power of the holiness of Mosheh Rabbainu, which spreads into every generation. As is brought in the holy Zohar: "Ispashtusa diMosheh bichol dara" ["The extension of Mosheh in every generation"]. And through this Hashem will complete on our behalf -- that we will merit to find the true tzaddikim and to draw close to them in truth. Through which everything will be rectified, as above. And see Siman 260 on the pasuk "Nefesh chayah hu shimo" mentioned above -- what is explained there regarding the matter of the tzaddik who is famous and not famous, who surrenders his name -- which is the aspect of his soul -- for the sanctification of Hashem's Name. Through which he saves myriads of souls from killing, etc. See there in Likutay Aleph. For he endures humiliations and literal shedding of blood, etc. And from there every person who wishes to draw close to true tzaddikim will learn -- that he must at the very least surrender his name, which is his soul, for this sake. Meaning, that he should be willing to endure humiliations and much shedding of blood through being called by the name of the true tzaddik. And he should nullify his honor, which is the aspect of his name, the aspect of his soul -- he should nullify everything for the sake of the honor of Hashem Yisbarach, which will be magnified through his drawing close to the true tzaddik who will rectify his soul. And through this he will merit to find him and to draw close to him -- until he merits eternal life. For it is impossible to draw close to true tzaddikim and the sincere people joined to them except through self-sacrifice [mesiras nefesh]. And the main mesiras nefesh is in the above-mentioned aspect -- to nullify one's honor, which is the aspect of name, the aspect of nefesh. And to endure humiliations, which is the aspect of literal shedding of blood -- as Chazal said. And as it is written: "Yaish boteh kimadkiros cherev," etc. ["There are those who speak like the piercing of a sword"] (Mishlei 12:18). And all must be endured for the sake of seeking the truth in its truth. And then specifically one will merit to know the truth -- to whom to draw close. For with a full belly, and the pursuit of honor and wealth, and multiplying clothing and jewelry -- each person more than his ability, many times over, etc., as is found now due to our many sins -- through all of this it is impossible to find the truth. On the contrary -- the more that true and wondrous words are revealed to him, he will turn everything from one extreme to the other. Only if one truly makes his honor ownerless, and does not spare his honor for the sake of the truth -- then he will merit to know the truth, as above.