פריקה וטעינה א

Halliloohoo bisoaf oomuchoal halliloohoo bimeeneem vi-ooguv. Whoever comes first to the property of the ger acquires it, and the matter of hefker [ownerless property] — whoever comes first to it acquires it; however, one must specifically acquire it through some act of acquisition, according to the kinyan [mode of acquisition] through which the item is acquired — for example, meshichah [pulling] and hagbahah [lifting] for movable property, and chazakah [an act of possession] for land. But without this, one does not acquire it, as is explained in the Shulchan Aruch in siman 273, se’if 11, and this is its language: “An ownerless item that someone came and watched over it, and was looking at it so that no person should take it — he has not acquired it until he lifts it, if it is movable, or performs chazakah on land in the manner that purchasers acquire.” End quote.

Praise Him with timbrel and dance; praise Him with lute and pipe.

And behold, it is explained there that to elevate the fallen emunah [faith], one must dig for the waters from which emunah grows. And the waters are the aspect of eitzos [counsels/deep strategies], the aspect of: “Deep waters are the counsel in a person’s heart” (Mishlei 20:5), etc. That is, one must cry out from the depths of the heart, in the aspect of: “From the depths I called to You” (Tehillim 130:1), etc. And through this, the eitzos are revealed, the aspect of: “Deep waters are the counsel,” etc. And through this, the emunah is revealed, etc.

5 הַלְלוּהוּ בְצִלְצְלֵי-שָׁמַע הַלְלוּהוּ בְּצִלְצְלֵי תְרוּעָה And this is the aspect of the creation of the world — “In the beginning, darkness, and afterward, light,” the aspect of: “He reveals the deep things out of darkness” (Iyov 12:22), etc. However, one needs for this an ish tevunos [person of understanding]. And this is achieved through burnishing one’s soul, through the aspect of: “And He shall satisfy in brilliant lights your soul” (Yeshayahu 58:11) — through drawing spiritual divinity into constrictions, which is the aspect of the Name Sha-dai, the aspect of: “One who joins the Name of Heaven in his suffering — his sustenance is doubled,” etc. For through drawing spiritual divinity into constrictions, parnasah [sustenance] is drawn forth — for immediately when there is a creation, there is sustenance. See all this there well.

Halliloohoo vitzeeltzilay shuma halliloohoo bitzeeltzilay siroo-uh. And through the parnasah, one burnishes one’s soul, the aspect of: “And He shall satisfy in brilliant lights your soul,” and through this one is an ish tevunos, the aspect of: “And the neshamah of Sha-dai gives them understanding” (Iyov 32:8). And through this, one can draw forth and draw up the deep counsels from which emunah grows. And through elevating the fallen emunah, through this, geirim are made, etc. And these geirim can be harmful to Israel, for they introduce ga’avah [pride] into Israel — from which the false leaders emerge, and from this, ni’uf [adultery] is drawn into the world, etc. However, the repair is through the maginei eretz [shields of the land], who elevate the blemish of the bris [covenant] — which is the aspect of “the seal in his flesh” — to the level of “engravings of a seal — holy to Hashem,” the aspect of tefillin, the radiance of the intellects, etc., etc. See all this there well. Thus, the elevation of the fallen emunah is through the parnasah of holiness of Israel, which is drawn from the aspect of drawing spiritual divinity into constrictions. For through the parnasah and the eating of holiness, one burnishes one’s soul, through which one can draw forth and reveal the deep counsels from which emunah grows, as above. And this is the essential repair of masa u’matan [business transactions] and all the crafts and occupations that one does for the sake of parnasah — that one must intend in one’s dealings to earn and have parnasah so that one can burnish one’s soul through one’s eating, so that one can elevate the fallen emunah, as above. For the essential work of a person in this world is to clarify and elevate the emunah from its fallen state. For the essence is the emunah, as it is written: “All Your mitzvos are emunah” (Tehillim 119:86). And as our Sages of blessed memory said: “Chavakuk came and established them on one” (Makkos 24a), etc. And as is explained at the beginning of the Torah mentioned above, that the essence is the emunah, etc. — see there. And therefore, the essential repair of the masa u’matan and the occupations is through tzedakah to true talmidei chachamim [Torah scholars]. For certainly not every person merits this — to be able to burnish one’s soul through one’s parnasah and eating until one can elevate the emunah, as above. Therefore, all one’s repair is through the tzedakah that one gives to true talmidei chachamim, who possess this power mentioned above, until they clarify the emunah, as above. And through this, one is also repaired, for through the elevation and repair of the emunah, everything is repaired, as above. (And similarly, it is implied in the conversation printed in the Sipurei Ma’asiyos [Stories of Ancient Times] that pertains to the Torah mentioned above, beginning “The virtue of one who gives tzedakah to the true tzaddik” — that the essential repair mentioned above, the aspect of “And He shall satisfy in brilliant lights your soul,” etc., is through giving tzedakah to true tzaddikim — see there.) And this is the aspect of: “Did you conduct your business dealings with emunah?” — which is the first question a person is asked when he is brought to judgment (as our Sages of blessed memory said, Shabbos 31a). That is, they ask him whether he conducted all his business dealings for the sake of the emunah — namely, whether his intention in all his masa u’matan was to burnish his soul through his parnasah, through which one elevates the emunah, as above; or whether at least he gave tzedakah to true talmidei chachamim such as these, who possess this power — which is also considered as if he himself is engaged in this, as above. And this is: “Did you conduct your business dealings with emunah?” — they ask him whether he conducted his business for the sake of the emunah. And this is the aspect of yerushah [inheritance] that belongs to children. For this is a great principle, and it has already been explained above — that the essential work of a person in this world is to clarify and elevate the emunah, as above. And all one’s dealings in masa u’matan and the needs of one’s parnasah are all for this purpose — to elevate and repair the emunah through one’s parnasah, as above. And this is the aspect of: “All the toil of a person is for his mouth” (Koheles 6:7) — that all the effort and toil of a person in the needs of his parnasah is for the sake of repairing the emunah, which depends on the mouth of a person, as it is written: “I make known Your faithfulness with my mouth” (Tehillim 89:2). And therefore, when a person departs from this world, his children inherit his money and parnasah, so that they will work to complete the repair and clarification of the emunah through the money and parnasah that they receive from the inheritance of their father. For the repair and clarification of the emunah is from generation to generation, as it is written: “And unto generation and generation is His faithfulness” (Tehillim 100:5). And it is written: “To generation and generation is Your faithfulness,” etc. (Tehillim 119:90). Also, the children that one begets are from the aspect of drawing spiritual divinity into constrictions, which is the aspect of the joining of soul and body. And therefore it is the first mitzvah in the Torah to beget children, for the essential repair of the emunah is through this, as above. For through meriting children, who are the aspect of drawing spiritual divinity into constrictions — through this, parnasah is drawn forth, through which one burnishes one’s soul, through which one elevates the emunah, as above. Thus, the essential wealth of a person is drawn forth through his children, who are the aspect of drawing spiritual divinity into constrictions. Therefore, when a person departs, his wealth belongs to his children, for from them all the wealth was drawn forth, as above. And they must receive the wealth as an inheritance in holiness and conduct their dealings with it in emunah, until they merit to clarify and repair through this the emunah, as above. For the repair of the emunah is from generation to generation, the aspect of: “And unto generation and generation is His faithfulness,” as above. And therefore, in the parashah of Keri’as Shema, which is the emunah of the Unity [of G–d], [the Torah] warned: “And you shall teach them to your children” (Devarim 6:7). And similarly, in the second parashah: “And you shall teach them to your children” (Devarim 11:19). For the essential repair of the emunah is through the children, as above. And therefore, a ger who died and has no heirs — whoever comes first to his property acquires it. For it is explained there in the Torah mentioned above that through the elevation of the fallen emunah — which rises through the parnasah that is drawn through drawing spiritual divinity, etc., as above — through this, geirim are made, as above. Thus, the essential coming-into-being of the geirim is through the parnasah of the upright among Israel. And therefore, when he dies without heirs, all his wealth and parnasah belongs to all of Israel, and whoever comes first acquires it. For all the souls of the geirim and their repair is through the parnasah of Israel, as above. And therefore, through Israel receiving his wealth and parnasah, through this they repair and clarify the emunah, as above, through which the soul of the ger that was drawn from there is repaired, as above. This matter of the inheritance of the ger, that whoever comes first to it acquires it, according to the Torah “Tik’u Emunah,” as above, has already been explained above, in a slightly different formulation. And it was not repeated except on account of the many matters that have been newly revealed, praise to G–d blessed be He. And this is the aspect of hefker, that whoever comes first to it acquires it. For the essential wealth and parnasah is drawn through drawing spiritual divinity into constrictions, as above. And an ownerless thing is an aspect of being without constriction. For any thing that is in a person’s possession — he rules over it. And therefore every person is in the aspect of a king and ruler over all the things that are in his possession. And therefore, sovereignty is called by the name of wealth, as it is written: “The rich man rules over the poor” (Mishlei 22:7), etc., and many similar verses. And the king and ruler is the aspect of constriction — for he guards and constricts all the things that are under his dominion so that they not go beyond the boundary. And therefore the king and ruler is called an otzeir [restrainer], as it is written: “This one shall restrain My people” (I Shmuel 9:17). And as Rashi explains on the verse: “And none was shut up or left free” (II Melachim 14:26) — for the king restrains his people, etc. — see there. Thus, all things that are in a person’s possession are in the aspect of constriction, for there is upon them a master of the house who restrains and rules, which is the aspect of constriction, as above. But an ownerless thing is the aspect of without constriction. And therefore, whoever comes first acquires it. And it is impossible to acquire it except through an act specifically — meshichah [pulling] and the like, as above. For one must perform upon it some act and deed specifically, according to the kinyan, which is the aspect of constriction — in order to restore and repair the aspect of the constrictions mentioned above, in order to draw the aspect of spiritual divinity into constrictions, through which the essential drawing of the flow of parnasah occurs, as above. For the essence of all the acts and deeds that one must do for the sake of parnasah — they are all in the aspect of constrictions. For all the crafts and the masa u’matan are included in the thirty-nine melachos [categories of creative labor], which are the aspect of the thirty-nine melachos of the Mishkan [Tabernacle] (as is brought in his words, of blessed memory, many times). And all the labor of the Mishkan was for the purpose of drawing spiritual divinity into constrictions — for this was the entire purpose of the works of the Mishkan: to draw the Shechinah [Divine Presence] of His G–dliness below, as it is written: “And I shall dwell in the midst of the children of Israel” (Shemos 25:8). And therefore, one who does not engage in the Torah properly is compelled to do some occupation for the sake of parnasah, as our Sages of blessed memory said: “One might think, even if he sits idle? The verse teaches: ‘And Hashem your G–d shall bless you’” (Sifrei, Re’eh), etc., “in all that you do” — for one must do some business or craft, which is the aspect of constrictions, in order to draw spiritual divinity into the constrictions, through which the essential drawing of the parnasah occurs, as above. For all the crafts and occupations are the aspect of the labor of the Mishkan, which is the aspect of the labor of the Creation (as is explained in the Torah “V’es ha’Orvim tzivisi,” etc., in siman 4 of Likutay Tinyana). And all the labor of the works of Creation was the aspect of constrictions, through which He drew His spiritual divinity into the constrictions — for this was the purpose of the entire Creation. But one who engages in the Torah and serves Hashem, blessed be He — he does not need to do any deed or occupation for the sake of parnasah, for his work is done through others, as our Sages of blessed memory said. For the essential aspect of drawing spiritual divinity into the constrictions is through the Torah, and primarily through the true tzaddikim who merit to innovate true Torah novelties. And all the Torah novelties are the aspect of the revelation of His G–dliness, blessed be He, as is found in the Holy Zohar, and as is brought in his words, of blessed memory, on the verse: “And they shall take for Me a terumah” (Shemos 25:2) — that when one wishes to take and draw Him, blessed be He, one takes Him, as it were, through the Torah, which is called terumah. And when one draws the Torah below, one draws it through many garments and constrictions, so that it can be drawn below into this world of Asiyah [action]. And this is the essential aspect of drawing spiritual divinity into constrictions, through which new and wondrous worlds and creatures are created, as it is written: “And to say to Tziyon, ‘You are My people’” (Yeshayahu 51:16) — do not read “ami” [My people, with a patach] but rather “imi” [with Me, with a chirik], etc., as is found in the Zohar on Bereishis — that they make new heavens and a new earth, etc. And through this, all the bounties and all the wealth and parnasah of Israel are drawn forth. And even one who does not merit this — to innovate on one’s own — nevertheless, also through engaging in the words of their holy Torah novelties, one also draws spiritual divinity into constrictions — through speaking with one’s mouth and bringing into one’s speech the revelation of their wondrous Torah, which is entirely a revelation of G–dliness. And therefore, each person, according to what he accepts upon himself the yoke of Torah — so does he remove and unload from himself the yoke of derech eretz [worldly occupation]. For he merits to draw spiritual divinity into the constrictions through the engagement in Torah, through which the essential drawing of spiritual divinity, etc., occurs, as above. But when one does not engage in the Torah, one is compelled to do some business for the sake of parnasah. And if one merits to conduct it in holiness and conducts one’s business dealings with emunah and gives generously to true talmidei chachamim, then all one’s dealings are in the aspect of the labor of the Mishkan, which is the aspect of constrictions, the aspect of drawing spiritual divinity into the constrictions, through which the essential drawing of the parnasah occurs, as above, through which the emunah grows, etc., as above. And this is the aspect of the parnasah of all of Israel, who are all called tzaddikim on account of the tzedakah they give. (For one who does not give tzedakah and whose parnasah is not drawn in the manner mentioned above — his parnasah is drawn from an entirely different place, G–d save us, of whom it is said: “Wealth kept for its owner to his detriment,” etc. (Koheles 5:12), G–d save us.) And this is the aspect of: “Trust in Hashem and do good,” etc. (Tehillim 37:3). For the essential parnasah is drawn only from Hashem, blessed be He, alone. And therefore one needs only to trust in Hashem, the aspect of: “Trust in Hashem and do good,” etc. But the reason one needs to do some business for the sake of parnasah — it is only in order to draw spiritual divinity into constrictions, as above, for through the parnasah that is drawn from there, the emunah grows, as above. And this is: “And do good” — for the essential purpose of the doing is in order to draw spiritual divinity into constrictions, as above. For spiritual divinity is the aspect of tov [good], for there it is entirely good, as it is written: “Hashem is good to all” (Tehillim 145:9). And it is written: “Taste and see that Hashem is good” (Tehillim 34:9). And one must bring the good, which is the aspect of spiritual divinity, into action and constriction, so that His Shechinah will be drawn below into this earth — for this is why the world was created, for from the day He created the world, He desired that His Shechinah should be in the lower realms. And this is: “And do good” — that one must draw the good, the aspect of spiritual divinity, into action and deed, as above. And this is: “Dwell in the land” (Tehillim 37:3) — in order to draw His Shechinah into this earth. And through this, parnasah and eating are drawn forth, through which the emunah grows, as above. And this is: “And graze on emunah” (ibid.). “U’r’eih” [and graze] — that is, the satisfaction and parnasah that is drawn from the aspect of drawing spiritual divinity, etc., as above, through which the emunah grows. And this is: “And graze on emunah,” as above. And therefore it is impossible to acquire an ownerless thing except through some act and deed specifically, as above. For the act and the deed is the aspect of constriction, through which one draws the aspect of spiritual divinity into constrictions, through which one acquires the wealth and parnasah that is drawn from there, as above, through which one acquires the ownerless thing — which is money or its equivalent — namely, the aspect of parnasah and wealth, as above. And this is the aspect of all the kinyanim [modes of acquisition] that one must perform in all things that one acquires. For the transaction is not completed through words alone, but rather through a kinyan, which is through some act and deed specifically. For the essential purpose of the constriction is the action. And therefore it is impossible for the item to pass from one domain to another except when one performs upon it a kinyan, which is the aspect of a new constriction that this person — the one acquiring — makes upon it. And through this, he acquires the object. For the essential acquisition of all objects and wealth and parnasah is through the aspect of the constrictions, through which one draws spiritual divinity into the constrictions, as above. And the essential purpose of the constriction is the action. And therefore, the transaction is not completed through words alone. And similarly, one cannot acquire the property of the ger, or a found object, or an ownerless thing, except through some act and deed specifically, according to the kinyan. For the essential purpose of the constriction is the action — through which, specifically, one makes and repairs the aspect of constriction and draws the aspect of spiritual divinity into the constriction, through which one acquires the object, which is the aspect of parnasah and wealth, as above. And behold, according to the Torah mentioned above, the entire matter of the order of tefillah [prayer] will be explained — and the arising at chatzos [midnight], and tzitzis, and tefillin, and beforehand one must relieve himself and wash his hands, etc. For through this, one repairs through action. And afterward, through speech, through the entire order of the tefillah, as is explained in the kavanos [mystical intentions]. For all the repairs of the tefillah are entirely for the sake of repairing and elevating the emunah, through all the repairs that are explained in the Torah mentioned above. For tefillah is the aspect of emunah (as is brought in our words many times), which is the essence, as above. For to elevate the fallen emunah, one must dig and reveal the waters from which the emunah grows, which are the aspect of eitzos, which are drawn through crying out to Hashem, blessed be He, from the depths, from the depth of the heart, etc., as above. And this one merits through burnishing one’s soul through the eating and parnasah that one receives through drawing spiritual divinity into the constrictions, as above. And this is the aspect of kimas chatzos [arising at midnight]. For then, the repair of the emunah begins — for it is the aspect of Malchus [Sovereignty], which is diminished during the darkness of night, and one must elevate and enlarge it. And the essential repair begins at chatzos. For kimas chatzos is the aspect of drawing spiritual divinity into constrictions, through which the beginning of the repair of the emunah occurs, as above. For kimas chatzos is the arousal from sleep. And then, the neshamah — which is spiritual divinity — returns into the body, which is the ultimate constriction. For during sleep, they were far from each other, for sleep is one-sixtieth of death, which is the aspect of the departure of spiritual divinity — which is the neshamah — from the body, which is the constriction. And through the arousal from sleep at chatzos, one’s neshamah returns to one’s body, in the aspect of: “He who restores souls to dead bodies.” And this is the aspect of drawing spiritual divinity into the constriction. For one’s neshamah does not return to one’s body as it departed from him before the sleep. Rather, it is renewed during the time of sleep, in the aspect of: “New every morning” (Eichah 3:23). That is, there is added upon it the light of spiritual divinity, blessed be He. And when it returns to one’s body, this is the aspect of drawing spiritual divinity — which is the neshamah that has been renewed — into the constriction, which is the body, as above. And this is the aspect of the ru’ach tzefonis [north wind] that blew upon the harp of David, through which he would arise at chatzos, as our Sages of blessed memory said (Berachos 3b). Tzafon [north] is the aspect of constriction, for tzafon is the left, which is the aspect of gevuros [severities], the aspect of constriction. And ru’ach tzafon [the north wind] — this is the aspect of the drawing and connection of spiritual divinity with the constrictions. For the ru’ach [wind/spirit] is spiritual, drawn from spiritual divinity, from which all the winds and souls come. For the ru’ach and the neshamah are an airy spirit, for the root of the ru’ach and the air is from a very lofty place — from the aspect of spiritual divinity, from which all the nefashos and the ruchos and the neshamos come, as it is written: “All in whose nostrils was the breath of the spirit of life” (Bereishis 7:22). And therefore, ru’ach tzafon — this is the aspect of drawing spiritual divinity, which is the aspect of ru’ach, into the constriction, which is the aspect of tzafon. And therefore: “From the north, gold comes” (Iyov 37:22). For from there is the essential wealth and parnasah — from the aspect of the ru’ach tzefonis, which is the aspect of drawing spiritual divinity into constrictions, as above. And therefore tzafon was created lacking — for Hashem, blessed be He, created the world with three directions, and tzafon is lacking, as our Sages of blessed memory said (Pirkei d’Rabbi Eliezer, ch. 3). For the general principle of the creation of the world is the aspect of drawing spiritual divinity into constrictions, for the purpose of revealing the holy emunah — for this is why everything was created. For the root and vitality of all of Creation is from spiritual divinity, blessed be His Name, as it is written: “By the word of Hashem the heavens were made, and by the breath of His mouth all their hosts” (Tehillim 33:6). For He constricted and bounded, as it were, His spiritual divinity into many and varied wondrous constrictions, until they were drawn into all the creatures, which are the ultimate constriction. And all this was for the purpose of revealing the emunah, which is the aspect of Malchus, for the sake of which everything was created, as above — as it is written: “And all His works are with emunah” (Tehillim 33:4). But emunah — Malchus — cannot be fully revealed except after the Creation, through the actions of those below. For “there is no king without a people.” For emunah is only relevant regarding something that one does not see and one must believe in. That is, after the Creation became distant from the Emanator — when it is impossible to see and understand the Emanator, blessed be He — one must only believe in Him with complete emunah. But before the Creation, when the Emanator alone existed, blessed be He, emunah is not relevant, for He, blessed be He, knows of Himself with clear knowledge, and as long as one knows with clear knowledge, this is not emunah. Therefore, at the beginning of the Creation, the Creation did not have completeness — because the attribute of emunah had not yet been revealed, for it is not revealed except after there are human beings in the world, as above. And all of Creation can come into being only through emunah, as it is written: “And all His works are with emunah.” But then, there was not yet any person who would draw forth the emunah. Rather, Hashem, blessed be He, foresaw that Israel would be in the world and that they would have emunah, and through this He created the entire world. But the Creation did not have completeness until Israel came, who draw spiritual divinity into the constrictions and elevate and repair the emunah at all times. And therefore tzafon was created lacking — to indicate that there is not yet completeness for the Creation. And the essential completeness is through the children of Israel, the tzaddikim, who are engaged in the repair of the emunah, who draw spiritual divinity into the constrictions, from which the ru’ach tzefonis blows, as above — which is the essential repair of the Creation. Thus, tzafon was created lacking, to indicate that the essential completeness of the Creation is through the tzaddikim, who draw spiritual divinity into the constrictions, which is the aspect of the ru’ach tzafon, through which the essential repair and completeness of all of Creation occurs — for through this, the emunah is repaired, through which all of the works of Creation came about, as above. And this is what our Sages of blessed memory said — that tzafon is lacking so that if one wishes to deny Him, blessed be He, and acknowledge idolatry, they will say to him: “Let him create the ru’ach tzafon,” etc. That is, as above — that the essential purpose of tzafon being lacking is to subdue the denials and to draw forth emunah. For tzafon remained lacking in order to indicate that the Creation is lacking until the tzaddikim come, who draw spiritual divinity into the constrictions, through which they draw the aspect of ru’ach tzefonis, and they repair and complete the deficiency of the Creation each time. And this is the aspect of the ru’ach tzefonis blowing upon the harp of David, and through this it would play by itself. For from there come all the songs and melodies. For all song and melody is the aspect of drawing spiritual divinity into constrictions. For the essential melody is through clarifying and constricting the good spirit, as is explained elsewhere (in siman 54). For the essential sound of the melody is the air and the spirit, from which all sounds come, as is known to the researchers. And the essential melody is through constricting the spirit and the air, through the person or the instrument that produces the sound. And therefore, through the ru’ach tzefonis, which is the aspect of drawing spiritual divinity into the constriction, which is the aspect of tzafon — the left, the ultimate constriction — through this, the harp of David would play. For from there come all melodies, as above. And through this, David would arise at chatzos — for his neshamah returned to his body, which is also the aspect of drawing spiritual divinity into the constriction, as above. And this is: “Awake, my glory; awake, the lyre and the harp; I shall awaken the dawn” (Tehillim 57:9) — which is said regarding arising at chatzos, as our Sages of blessed memory said. And this is: “I shall awaken the dawn” — for the essential repair is in order to arouse and awaken and elevate the fallen emunah, which is the aspect of ayeles hashachar [the doe of the dawn]. For emunah is the aspect of blackness — because the essence of emunah is only in what one does not know, and a thing that is hidden and concealed is the aspect of blackness and darkness, the aspect of: “He made darkness His hiding place” (Tehillim 18:12). And there is the essential emunah — that one must strengthen oneself in emunah until the emunah illuminates for him as if he sees with his eyes, as Rabbainu of blessed memory wrote. And this is the aspect of the rising of the dawn, the aspect of: “And the path of the tzaddikim is like a shining light, going and illuminating until the full brightness of day” (Mishlei 4:18). For they strengthen themselves in complete emunah from within the darkness of night, until it rises and shines for them like the sun at midday. Thus, kimas chatzos is the aspect of drawing spiritual divinity into constrictions. And through this, abundance is drawn forth. And through this, one becomes an ish tevunos and can draw up the deep waters — through crying out from the depth of the heart, as above. And this is the aspect of the entire order of chatzos, which consists of cries and outcries that one cries out from the depth of the heart, in order to elevate the emunah from its fallen state. For the essential crying at chatzos is over the destruction of the Bais HaMikdash and the exile of Israel, which is the aspect of the blemish of the emunah. For Israel was only exiled because the people of faithfulness ceased from among them, as our Sages of blessed memory said (Sotah 48a). And this is the aspect of: “As a deer yearns for the water brooks” (Tehillim 42:2) — which is recited at chatzos. This is the aspect of the outcries from the depth of the heart, in order to draw up the deep waters of counsel, etc., through which the emunah grows. And this is: “As a deer yearns for the water brooks” — “water brooks” specifically — to reveal the counsels from which emunah grows, which are the aspect of deep waters, the aspect of afikei mayim [water channels]. (For the eitzos are the aspect of Netzach and Hod, which are called afikei mayim, as is explained elsewhere. And from them, the emunah grows, which is the aspect of Malchus. For the essential building of Malchus is through Netzach and Hod, as is known — and understand.) And through the crying out from the depth of the heart at chatzos, through this one digs and reveals the deep counsels from which the emunah grows. And therefore one must exert oneself to engage in Torah after Tikkun Chatzos. For the Torah is entirely eitzos [counsels], as it is written: “Mine is counsel and sound wisdom” (Mishlei 8:14). For through the Torah that one engages in after chatzos — through this, one draws forth and draws up the deep counsels. And through this, one magnifies the emunah, until it grows in the light of the morning, in the aspect of: “New every morning; great is Your faithfulness” (Eichah 3:23). For then, in the light of the morning, is the essential elevation of the emunah from its fallen state. And through the elevation of the emunah, geirim are made. And the geirim can be harmful through the ga’avah that they introduce, which is the aspect of ni’uf [adultery], from which comes the hold of the false leaders, etc. And one needs the power of the maginei eretz [shields of the land], etc. And this is the aspect of tzitzis, which one puts on in the morning, at the light of day — for that is the time of the elevation of the emunah. For tzitzis is the aspect of emunah, Malchus. For tzitzis is the repair of the garments, which are the aspect of Malchus, the aspect of: “The King of Glory” (Tehillim 24:7). For Rabbi Yochanan called his garments “my honorers” (Shabbos 113a). And through the elevation of the emunah, geirim are made. And this is also the aspect of tzitzis — the wings of a mitzvah — where the geirim take hold, for they come under the wings of the Shechinah (as is explained in the Torah “L’hamshich Shalom,” in siman 14). And this is the aspect of: “And ten men shall take hold… of the corner of a Jewish man” (Zechariah 8:23) — “of the corner” specifically, which is the aspect of tzitzis, where they will take hold to convert. Also, the tzitzis repairs the blemish of the geirim, which is ga’avah and ni’uf. For through the tzitzis, one subdues the ga’avah of the sitra achara [other side], and elevates the ga’avah to its root in Hashem, blessed be He, the aspect of: “Hashem reigns; He has clothed Himself with majesty” (Tehillim 93:1) — which is the aspect of “they would shake out their cloaks,” as is stated there in the Torah mentioned above (in §15). See there: the aspect of “to take hold of the corners of the earth, and the wicked shall be shaken out of it” (Iyov 38:13) — that through the corners of the tzitzis, which are the repair of the garments, from which comes the root of the ga’avah of holiness, namely, the majesty of Hashem, blessed be He, as above — through this, one subdues the wicked and the sitra achara, who are the aspect of the ga’avah of the sitra achara, from which comes the dominion of the false leaders, whose entire dominion is through brazenness and pride, as is explained there. For the false leaders are the aspect of those who wrap themselves in a tallis that is not theirs, as it is written regarding the false prophets: “And they shall not wear a hairy mantle in order to deceive” (Zechariah 13:4). And through the tzitzis — the tallis of mitzvah, which is the aspect of the garment of Hashem, blessed be He, the aspect of “Hashem reigns; He has clothed Himself with majesty” — through this, one subdues them, as above. Also, the tzitzis subdues the blemish of ni’uf that is introduced through the ga’avah, as it is written: “And you shall not go astray after your hearts and after your eyes, which you go astray after” (Bamidbar 15:39) — as Rabbainu of blessed memory wrote (in siman 7). And afterward, one puts on tefillin. Through this, one elevates from the aspect of “the seal in his flesh” to the aspect of “engravings of a seal — holy to Hashem,” as is explained there. That is, through the tzitzis, one subdued the lust of ni’uf, which is the blemish of ga’avah. And through the tefillin, one repairs even further — for one repairs the blemish of ni’uf and transforms it from one extreme to the other, elevating from the aspect of “the seal in his flesh” to the aspect of “engravings of a seal,” which is the aspect of tefillin, as is explained there. And this is the aspect of the simchah [joy] of tefillin, through which one strengthens the angel in order to be saved from the impurity of a nocturnal emission, etc., as is explained there — see there. And this is the aspect of the hairs of the tefillin, which are the aspect of: “The hair of His head was like clean wool” (Daniel 7:9), which is the aspect of the repair of sleep, the aspect of a dream through an angel — see there. And this is the aspect of the tefillin shel yad [of the hand] and tefillin shel rosh [of the head]. For it is explained there that sometimes the blemish of the nocturnal emission comes, G–d forbid, from the blemish of justice, through judges who are unfit. And for this, one needs the aspect of the kesher hamerkavah [bond of the Chariot], the aspect of “its chariot of purple” (Shir HaShirim 3:10), etc. — see there. And this is the aspect of the two tefillin — the tefillin shel yad and the tefillin shel rosh. The tefillin shel yad — this is the aspect of the repair of the seal mentioned above, that one elevates from “the seal in his flesh” to the aspect of “engravings of a seal — holy to Hashem,” and this is the aspect of the tefillin shel yad, the aspect of: “In the hand of every person He seals” (Iyov 37:7). The tefillin shel rosh — this is the aspect of the bond of the Chariot, for the shel rosh is the aspect of the Chariot, the aspect of: “He who rides the heavens” (Devarim 33:26) (as Rabbainu of blessed memory wrote in the Torah “Markevos Par’oh,” in siman 38). For the Chariot is comprised of four chayos [living creatures], which are the aspect of the angels mentioned above, whose sign is “argaman” [purple], who are the aspect of the four camps of the Shechinah. And all this is the aspect of the shel rosh, which is in four compartments, corresponding to the four angels of the Chariot, who are bound together through the placing of the shel rosh. Through this, the repair of justice is accomplished, and then the mind is repaired in completeness, and one is saved from the blemish of the covenant — from a nocturnal emission — in all its aspects. And then is the completion of the repair of the emunah in its fullness, as is understood from the Torah mentioned above. And this is the aspect of yifneh v’yitol yadav [one should relieve himself and wash his hands] — that beforehand, one must expel the wastes of the foods, so that one can satisfy in brilliant lights one’s soul through the foods one ate beforehand, so that one can draw up the waters mentioned above, as is explained there — that through the eating of the tzaddik, he burnishes his soul, etc. But the eating requires birur [clarification/sorting]. For there is in the eating a hold of the p’soles [waste/refuse]. And through relieving oneself and expelling the waste to the outside, there remains only the fineness and purity of the eating, which is the satisfaction of the soul — from which comes the eating and satisfaction of the tzaddik. For the tzaddik is not sustained at all from the waste of the eating, but only from the purity and clarity and spirituality of the eating, through which he satisfies in brilliant lights his soul. However, since the sin of Adam HaRishon, when everything became intermixed, as is known, it is inevitable that there be in the eating a hold of the waste. And the tzaddik, through his eating, sorts the good from the waste and the refuse, and is sustained only from the good and the spirituality. And the essential sorting is completed through relieving oneself and expelling the waste and the refuse to the outside. And then, there remains only the good and the fineness and the spirituality that is in the food. Through which he burnishes his soul, through which one merits to draw up the waters from which the emunah grows — and this is needed in the morning, in the aspect of: “New every morning; great is Your faithfulness,” as above. And this is the aspect of “one should relieve himself and wash his hands.” For afterward, one must wash one’s hands in water that is drawn from the waters mentioned above, from the aspect of “deep waters are the counsel in a person’s heart,” which are the aspect of a ma’ayan [spring] and mikveh [immersion pool] of water, which purify from all the impurities. For all the impurities are from the aspect of denials [of G–d]. For idolatry, which is the denials, includes all the impurities — for idolatry defiles like a corpse and like a niddah. For the essence of holiness and purity is Hashem, blessed be He, who is holy and pure, as it is written: “For I am holy” (Vayikra 19:2). And as our Sages of blessed memory said: “The Holy One, blessed be He, purifies Israel,” etc. And when one has denials, G–d forbid, one is far from Hashem, blessed be He, and then all the impurities rest upon him, G–d save us. And from there is the chain of all the things that defile, for all things that defile are because they are far from Hashem, blessed be He, and His holiness. And therefore, the essential purification from all the impurities is through the water that is drawn from the aspect of “deep waters are the counsel,” etc., mentioned above, which are the aspect of the “springs of salvation,” in the aspect of: “And you shall draw water with joy from the springs of salvation” (Yeshayahu 12:3) — which are the spring and the mikveh that purify from all the impurities, the aspect of: “The mikveh of Israel is Hashem, who saves him in a time of trouble” (Yirmiyahu 17:13; 14:8). For the essential salvations are eitzos (which are the aspect of Netzach and Hod, which are called “salvations,” as is known), as we say: “And establish us with good counsel from before You, and save us quickly for the sake of Your Name.” And as it is written: “And salvation is in abundant counsel” (Mishlei 11:14). And conversely, G–d save us, it is written: “Is there no help in me? And has sound wisdom been driven from me?” (Iyov 6:13). And therefore, in the morning, through the mitzvah of washing the hands in water — and all the more so when one immerses in a mikveh and spring — through this, one draws the waters from the springs of salvation mentioned above, which are the aspect of “deep waters are the counsel,” etc., through which the emunah grows, which purifies from all the impurities, as above. And afterward, one puts on tzitzis and tefillin shel yad and shel rosh, through all of which one accomplishes all the repairs mentioned above, as above. And all this is done through action. And afterward, one must accomplish all these repairs through speech, as is brought in the Zohar and in the kavanos — that one must repair all the worlds through action and through speech. And this is the aspect of the entire order of the tefillah — through which one draws all the repairs mentioned above through speech. For first, one says the birchos hashachar [morning blessings] immediately upon awakening from one’s sleep. And through this, one draws spiritual divinity into constrictions through speech. For we bless Him, blessed be He, for having returned our neshamah into our body, as we say: “He who restores souls to dead bodies.” And this is the aspect of drawing spiritual divinity — which is the neshamah — into constrictions, which are the aspect of the bodies. And afterward, we bless in detail, for all the individual vitalities and functions and movements that are drawn from the soul, from spiritual divinity, into the body. For all the movements of the body are from the soul, for the soul displays its functions in the body. And we bless Hashem, blessed be He, for each function and movement of the body that is through the soul. And in this, we draw through speech His spiritual divinity into constrictions, which are the functions of the body. For example, when he opens his eyes, he blesses: “Pokei’ach ivrim” [Who opens the eyes of the blind]. And in this, one draws through speech His spiritual divinity, from which is the root of the power of the soul that acts in the body, enabling one to open one’s eyes. And similarly, when he sits up, he blesses: “Matir asurim” [Who releases the bound]. And when he stands upright: “Zokeif kefufim” [Who straightens the bent], etc. For in all of this, one draws His spiritual divinity, from which come all the powers of the soul that are drawn into the body, which is the aspect of constriction. Thus, in these blessings, one draws in detail His spiritual divinity — which are the roots of the powers of the soul — into the details of the constrictions, through which one has the power to open one’s eyes and to sit and to stand upright, etc. And this is the aspect of “Malbish arumim” [Who clothes the naked]. For the holy constrictions are the aspect of garments, for through them, one constricts and clothes His spiritual divinity, blessed be He. And from there is the root of all garments. And this is the aspect of “Roka ha’aretz al hamayim” [Who spreads the earth upon the waters]. Eretz [earth] is the aspect of emunah, as it is written: “Dwell in the land and graze on emunah” (as is explained in his words, of blessed memory). Mayim [waters] are the aspect of the deep waters from which emunah grows, as is explained there, as above. And this is: “Who spreads the earth upon the waters” — for the essential sustaining of the emunah, which is the aspect of earth, is upon the waters, which are the aspect of the eitzos, which are the aspect of “deep waters are the counsel,” as above. And this is the aspect of “Hamei’chin mitz’adei gaver” [Who prepares the steps of man]. For the feet are the aspect of eitzos, as it is written: “And all the people that are at your feet — who follow your counsel” (Shoftim 4:10). For the essential walking of a person in the ways of Hashem is through the good eitzos. And therefore we ask: “With Your counsel, guide me” (Tehillim 73:24). For through drawing spiritual divinity into constrictions, one merits to dig for the waters, which are the eitzos, which are the aspect of the feet — from which is the essential power of a person’s walking and steps, in the physical and the spiritual. And this is the aspect of “She’asah li kol tzorki” [Who has provided me all my needs] — which we bless over the shoes, which are a protection for the feet. For the feet, which are the aspect of the eitzos, need great protection, so that “his foot should not be dashed against a stone” (Tehillim 91:12) — that one should not stumble, G–d forbid, in the wicked counsels of the people of the world, who pursue money and the desires of this world, who are a stumbling-stone for all who wish to enter the ways of serving Him, blessed be He, for most of their counsels are corrupted. And therefore, King David, peace be upon him, began the Book of Tehillim with: “Fortunate is the man who has not walked in the counsel of the wicked” (Tehillim 1:1). For indeed, fortunate is he, fortunate is his portion, one who has escaped from the counsel of the wicked in its entirety. For how many people have been ensnared in them like trapped birds, G–d save us. For just as through the eitzos of holiness, the aspect of “deep waters are the counsel,” etc., the emunah grows, as above — so too in reverse, through wicked counsels, G–d forbid, the emunah of holiness is weakened, G–d forbid, and false beliefs and denials are drawn forth, G–d save us. And the shoes are the aspect of protection for the feet. And therefore our Sages of blessed memory said: “A person should always sell everything he has and buy shoes for his feet” (Shabbos 129a). And therefore we bless over them: “Who has provided me all my needs” — for they are the aspect of protection for the feet, which are the aspect of the eitzos, through which the essential sustaining of the emunah occurs, as above. And this is the aspect of “Ozeir Yisrael bigvurah” [Who girds Israel with strength]. This is the aspect of the emunah that has been magnified through the eitzos, as it is written: “And righteousness shall be the girdle of his loins, and faithfulness the girdle of his waist” (Yeshayahu 11:5) — the aspect of: “Hashem has clothed Himself; He has girded Himself with strength” (Tehillim 93:1) — which is mentioned in the Torah mentioned above. And this is the aspect of “Oteir Yisrael b’sif’arah” [Who crowns Israel with splendor] — which we bless over the covering of the head. This is the aspect of: “The beginning of Your word is truth” (Tehillim 119:160), which is the aspect of Tiferes, the aspect of Yaakov, as is known — from which is the essential sustaining of the emunah, the aspect of: “Tzedek, when it is joined with Emes, is called emunah.” For the essential eitzos through which the emunah grows are drawn from Emes [Truth], as it is written: “Behold, You desire truth in the inward parts” (Tehillim 51:8), etc. (as is explained elsewhere). And this is the aspect of “Hanosein laya’eif ko’ach” [Who gives strength to the weary] — which we bless over the fact that one’s neshamah and mind have been renewed within the emunah, in the aspect of: “New every morning; great is Your faithfulness.” That is, as above — for the essence of all the blessings is through the magnifying of the emunah in the morning, which has been magnified through all the repairs mentioned above. And this is the aspect of “Hama’avir sheinah mei’einai” [Who removes sleep from my eyes], etc. And we conclude: “Hagomeil chasadim tovim” [Who bestows good kindnesses], etc. For during the darkness of night, which is the aspect of the absence of counsel, the aspect of: “Who is this that darkens counsel?” (Iyov 38:2) (as is explained there) — then one needs to sleep and completely remove one’s da’as [awareness], so that the false beliefs will not prevail, G–d forbid — which are drawn from the corruption of the eitzos, which are the aspect of the darkness of night, as above. But one must minimize sleep, and sleep only what is necessary for a person’s survival, so that one’s neshamah will be renewed within the emunah of above, which is the root of the emunah. And then, upon awakening — when one’s soul returns into one’s body — one again draws all the repairs of the emunah and magnifies it, through the eitzos that are revealed, as above. And this is why we conclude the blessing of “Who removes sleep” with: “Who bestows good kindnesses.” Chasadim tovim [good kindnesses] — this is the aspect of “the faithful kindnesses of David” (Yeshayahu 55:3), which are the aspect of Netzach and Hod, which are the aspect of eitzos (as is explained elsewhere). For through the removal of sleep — when one’s neshamah returns into one’s body, which is the aspect of drawing spiritual divinity into constrictions — through this, good eitzos are drawn forth. And this is the aspect of chasadim tovim, the aspect of the kindnesses of David, as above. And this is the aspect of: when he hears the sound of the rooster, he blesses: “Hanosein lasechvi vinah” [Who gives the rooster understanding], etc. — “Who has placed wisdom in the inward parts, or who has given the rooster understanding?” (Iyov 38:36). (See below, where this is explained well.) And this is the aspect of the Akeidah [the Binding of Yitzchak]. For to draw up the waters mentioned above, which are the eitzos from which emunah grows, one must cry out from the depth of the heart, in the aspect of: “From the depths I called to You” (Tehillim 130:1), etc., in the aspect of: “Their heart cried out to Hashem” (Eichah 2:18). And the crying out from the depth of the heart — this is the aspect of mesiras nefesh [self-sacrifice] for the sanctification of Hashem, the aspect of: “To You, Hashem, I lift up my soul” (Tehillim 25:1). And Rashi explains: “I direct my heart.” And this is the aspect of the Akeidah — that Yitzchak sacrificed himself for the sanctification of Hashem and stretched out his neck upon the mizbei’ach [altar]. And this is the aspect of the crying of the heart from the depths, which is the aspect of mesiras nefesh, as above. And therefore, from there is drawn the aspect of the shofar of Rosh HaShanah, which is the shofar of the ram of Yitzchak, as it is written: “And behold, a ram behind him, caught in the thicket by its horns” (Bereishis 22:13). For the sound of the shofar of Rosh HaShanah is the aspect of: “From the depths I called to You, Hashem” — and this is the aspect of the entire essence of Rosh HaShanah, as is known. For then, on Rosh HaShanah, one must repair the emunah, as is explained in the Torah mentioned above. Therefore, we must blow the shofar, which is the aspect of a voice that issues from the heart — a voice without speech. And this one merits through the merit of the Binding of Yitzchak, who sacrificed himself for the sanctification of Hashem, from where comes the aspect of the shofar of Rosh HaShanah, as above. And therefore, the mesiras nefesh is called by the name akeidah [binding], for the binding is on the feet — to indicate that through mesiras nefesh, which is the aspect of the crying of the heart from the depths, through this the feet are repaired, which are the aspect of the eitzos from which the emunah grows, as above. And therefore, after the Akeidah, we say the parashah of Keri’as Shema, which is the emunah of the Unity [of G–d]. For through all the above, one merits the emunah, as above. And when one elevates the emunah, through this, geirim are made, etc., as above. And this is the aspect of the parashas hakorbanos [section of the sacrifices] and the ketores [incense], through which one elevates the sparks from the kelipos [husks]. And this is the aspect of geirim, who are souls and sparks that ascend from the kelipos and the sitra achara [other side] to holiness. And when geirim are made, they can be harmful to Israel, G–d forbid, for they introduce ga’avah, etc. Through this, the false leaders seize the sword of pride, from which the lust of ni’uf [adultery] is drawn, G–d forbid. And one must subdue them through the maginei eretz [shields of the land], etc., as is explained there — see there. And this is the aspect of Pesukei d’Zimrah [Verses of Praise], in which we mention the greatness of Hashem and His sovereignty and His great dominion — to indicate that the ga’avah and the kingship belong to Hashem, blessed be He, alone. And through this, one subdues the ga’avah of the sitra achara that the geirim introduce. And this is the aspect of Shiras HaYam [the Song of the Sea] that we say at the end of Pesukei d’Zimrah, which begins: “I shall sing to Hashem, for He has triumphed gloriously” (Shemos 15:1). And this is the aspect of subduing the ga’avah of the sitra achara, for we mention that the ga’avah and the dominion belong only to Hashem, blessed be He, and all who are proud are subdued and fall before Him, as the Targum translates “ki ga’oh ga’ah” — “for He triumphed over the proud,” etc. And this is why it concludes: “Hashem shall reign forever and ever” (Shemos 15:18). For the ga’avah of the sitra achara is the aspect of the sovereignty of the sitra achara, the aspect of “I shall reign.” And therefore we mention the greatness of His sovereignty — that the kingship is His, blessed be He, the aspect of: “Hashem shall reign forever and ever.” And through this, one subdues and brings down the sovereignty of the sitra achara, which is the aspect of ga’avah. And this is why we say afterward: “For the kingship is Hashem’s,” etc. (Tehillim 22:29). “And the kingship shall be Hashem’s” (Ovadiah 1:21). “And Hashem shall be King,” etc. (Zechariah 14:9). All this is to reveal His sovereignty, blessed be He — to whom alone belongs the kingship, the aspect of: “For the kingship is Hashem’s.” And no person or creature has the right to be proud or to reign. And through this, one subdues and nullifies the ga’avah that the geirim introduce. Also, Shiras HaYam is the aspect of the repair of the bris [covenant]. For the splitting of the Yam Suf was in the merit of Yosef, who guarded the bris, as our Sages of blessed memory said (Bereishis Rabbah 87:8). And through this, one subdues the blemish of the lust of ni’uf that the geirim introduce through the ga’avah, as above. And afterward, we say Birchas Yotzeir Ohr [the blessing of “Who forms light”], and we mention there the order of the Kedushah and the greatness of the angels, who stand in awe and reverence and sanctify His Name, blessed be He. This is the aspect of the repair of the tefillin, that one elevates from the aspect of “the seal in his flesh” to the aspect of “engravings of a seal — holy to Hashem” — and this is the aspect of: “Holy, holy, holy is Hashem Tzevakos,” etc. And therefore, we mention there the greatness of the angels, for through this one draws the aspect of strengthening the angel, in order to merit dreaming through an angel — which is the repair of the bris, as is explained in the Torah mentioned above — that the blemish of the bris is drawn through the diminishment and falling of the warmth and fire of the holy angels, etc. And therefore, through mentioning the intensity of the awe and reverence of the holy angels — which is the warmth of the fire of holiness, for yir’ah [awe] is the aspect of fire — through this, one elevates the warmth and fire to its root, and the fire and warmth of the sitra achara, from which comes the lust of ni’uf, is subdued and falls, as above. But one still needs to repair the mishpat [justice], etc., as is explained there — that for this one needs the bond of the Chariot, etc., as is explained there. And this is the aspect of: “And the ofanim and the chayos hakodesh rise with a great tumult… and they say: ‘Blessed is the glory of Hashem from His place’” (from the Kedushah of Yotzeir). The ofanim and chayos hakodesh are the aspect of the bond of the Chariot, for the ofanim and chayos hakodesh — they are the Chariot. And this is the aspect of the repair of the mishpat. And therefore they say: “Blessed is the glory of Hashem from His place.” “From His place” — this is the aspect of the repair of the mishpat. For the Holy One, blessed be He, is the Place of the world (Bereishis Rabbah 68:9), and through this He can judge the entire world, in the aspect of: “Do not judge your fellow until you have reached his place” (Avos 2:4) (as is explained elsewhere). And this is the aspect of the repair of the mishpat. For the essential blemish of the mishpat is drawn from the fact that one does not understand the matter of “a tzaddik who has it good, a tzaddik who has it bad,” etc. — which appears as a perversion of justice, and from there the aspect of the blemish of mishpat is drawn and descends, etc., as is understood there in the Torah mentioned above — see there well. But through saying: “Blessed is the glory of Hashem from His place,” and mentioning that He, blessed be He, is the Place of the world and the world is not His place — through this, He can judge each and every person according to his place, according to what He, blessed be He, alone knows of each one’s place. Through this, certainly all these questions of “a tzaddik who has it good,” etc., are nullified. For He, blessed be He, judges each and every person according to his place, according to what He alone knows of the place of each and every person. For Hashem, blessed be He, knows that this person can only reach his eternal purpose through having great wealth and all good in this world. And conversely, the other person can only reach his eternal purpose through having poverty and great hardship in this world. And everything is according to the place of each person, which no person knows except He alone, blessed be He, who is the Place of the world. Thus, through saying: “Blessed is the glory of Hashem from His place” — namely, that He, blessed be He, is the Place of the world and can judge each person according to his place — through this, one draws the aspect of the repair of the mishpat, which is the aspect of the repair of the Chariot, as above. And therefore, the ofanim and chayos hakodesh — who are the Chariot — are the ones who say: “Blessed… from His place,” which is the aspect of the repair of the mishpat, which is the aspect of the bond of the Chariot, as is explained there. And when the mishpat is repaired — which is the aspect of the bond of the Chariot — one is saved from fallen loves and merits holy love. And this is the aspect of Birchas Ahavas Olam [the blessing of “Eternal Love”] that we say afterward — the aspect of holy love that depends on the bond of the Chariot, the aspect of: “Its chariot of purple, its interior paved with love” (Shir HaShirim 3:10), etc., as is explained there — see there. And then we say Keri’as Shema, which is emunah. For now, the emunah is in its fullness — for we have merited all the repairs mentioned above, up to the repair of the mishpat, which is the completion of the repair, as is explained there. For in the light of the morning, even though we already say Keri’as Shema of the korbanos [sacrifices section] — because then the emunah has already begun to grow through the aspect mentioned above — nevertheless, since the remaining repairs have not yet been accomplished, the emunah also has not yet been repaired to its ultimate fullness. For as long as there is still a hold of the blemish of the geirim that comes from the elevation of the fallen emunah — which is the blemish of ga’avah and ni’uf, etc., as above — then the emunah also is not in its fullness, for this one depends on that one. But now that all the aspects mentioned above have already been repaired, the emunah is in its ultimate fullness. And therefore, now we say the essential Keri’as Shema — “Shema Yisrael,” etc. — which is the emunah of the Unity, for now the emunah is in its fullness, as above. And this is the aspect of the large dalet of “Echad” [One]. This is the aspect of the repair of the mishpat, which is the essential completion of the repair. For the dalet of Echad is the aspect of the sovereignty of Mashiach, as is brought, which is the aspect of the repair of the mishpat. For Mashiach will merit the repair of the mishpat in its fullness, as it is written: “He shall judge the poor of the people,” etc. (Tehillim 72:4). And it is written: “And he shall judge the poor with righteousness,” etc. (Yeshayahu 11:4). And this is the aspect of the dalet — corresponding to the four angels of the Chariot, who are Uriel, Refael, Gavriel, Michael, whose sign is “argaman” [purple], the aspect of: “Its chariot of purple.” And this is the aspect of the twelve words that are in “Shema” and “Baruch Shem” — corresponding to the twelve tribes of the sons of Yaakov (as is explained elsewhere — in siman 36), who are the aspect of a complete bed, who are the aspect of four banners, four camps of the Shechinah, which are the aspect of the four angels of the Chariot mentioned above, the aspect of “its chariot of purple.” And this is the aspect of: “An apiryon the king Shlomo made for himself… its chariot of purple,” etc. (Shir HaShirim 3:9-10) — which is said regarding the Mishkan and the Bais HaMikdash, which the four banners surrounded, as Rashi explains there. “Sixty mighty men around it” (Shir HaShirim 3:7) — these are the six hundred thousand souls of Israel — see there. For the four banners, twelve tribes, are the aspect of the Chariot, as above. And corresponding to this are the twelve words of the verses of Shema and Baruch Shem — corresponding to the twelve tribes, who are the aspect of the Chariot, which is the aspect of the repair of the mishpat, through which the essential fullness of the emunah occurs, as above. And this is the aspect of: “V’ahavta es Hashem” [And you shall love Hashem] — the aspect of holy love that rests within the holy Chariot, as above. And this is the aspect of “V’hayah im shamo’a” [And it shall be, if you will listen] — which is the aspect of gevuros [severities], the aspect of yir’ah [awe], as is known — to draw upon ourselves holy awe, which is the aspect of fire and warmth and fervor of holiness, to be saved from the warmth and fire of the sitra achara, which is the aspect of the blemish of the yir’ah, which is the aspect of fire, as above. For initially, before Keri’as Shema, we mentioned the awe of the angels. And similarly, in Ahavas Olam, we mentioned His love, blessed be He, for us, as we say: “With an eternal love You have loved us,” etc., and we conclude: “Who chooses His people Israel with love.” And now, we draw the love and the awe upon ourselves — we accept upon ourselves the love, to love Him, blessed be He, in the parashah of V’ahavta, etc. And similarly, we accept the awe upon ourselves in the parashah of V’hayah im shamo’a — to subdue and nullify the fallen loves, and to nullify the warmth and fire of the sitra achara, which is the aspect of the blemish of the yir’ah, which is the aspect of fire, as above. And this is the aspect of parashas Tzitzis, which is the aspect of the subjugation and nullification of the lust of ni’uf, as it is written: “And you shall not go astray after your hearts and after your eyes,” etc., as above. And this is the aspect of Yetzi’as Mitzrayim [the Exodus from Egypt], which we mention in parashas Tzitzis and in the blessing of Emes V’yatziv. For Yetzi’as Mitzrayim is the aspect of the repair of the bris, as is explained there in the Torah mentioned above — see there, what is explained there regarding the matter of “Nisan is Rosh HaShanah for the kings,” etc. — see, and as above. And through the repair of the emunah in all the aspects mentioned above, then one can pray. And this is the aspect of the Tefillas Shemoneh Esreih [the Amidah prayer of Eighteen Blessings] that we say after Keri’as Shema. For before the repair of the emunah, neither tefillah nor the merit of the Avos [Patriarchs] avails, as is explained there at the beginning of the Torah mentioned above. But now, through the repair of the emunah, tefillah avails. And therefore, we then pray the Tefillas Shemoneh Esreih, and we begin with Birchas Avos [the blessing of the Patriarchs]. For the merit of the Avos and tefillah avail only through emunah, as above. And let us return to the earlier matters, to explain what we omitted in the order of the tefillah. And this is the aspect of the blessing of “Hanosein lasechvi vinah” [Who gives the rooster understanding], etc., which we bless immediately when one hears the sound of the rooster at midnight. For the voice of the rooster is the aspect of constrictions. For it is drawn from “that flame of fire that strikes against its wings,” which is the aspect of gevuros and constrictions. That is, through spiritual divinity being drawn into the ultimate constriction, in order to arouse the world from their sleep so that they will engage in the repair of emunah, which is the essence. And therefore we bless then: “Who gives the rooster understanding to distinguish between day and night.” For the essential light of the day is through the aspect of the good eitzos that are revealed through the drawing of spiritual divinity, etc., as above, in the aspect of: “He reveals the deep things out of darkness” (Iyov 12:22), as is explained there regarding the saying of our Sages of blessed memory: “Like the creation of the world — first darkness and then light” — that darkness is the aspect of the absence of counsel, and light is the aspect of the revelation of the depth of the counsel from within the darkness — see there. And therefore, immediately upon awakening at chatzos, when one hears the sound of the rooster, it was established to bless then: “Who gives the rooster understanding to distinguish between day and night.” For certainly, one needs for this a great discernment — to distinguish between the light of day, which is the aspect of good eitzos, and night, which is the aspect of the corruption of the eitzos, which is the aspect of the darkness of night, as above. For how many people err in this and stumble in eitzos that are not good, with which the people of the world mislead them. For the eitzos of holiness are extremely deep, the aspect of “deep waters are the counsel,” etc. For even though the essential eitzos of holiness are complete temimus [innocence] and simplicity, as is explained in our words many times, nevertheless there is in them very great depth. For they are drawn from the aspect of deep waters, as above. And one must ask very, very much from Hashem, blessed be He, that He illuminate for him within his darkness the true depth of the eitzos of holiness, in a way that he will always strengthen himself in the ways of serving Him, blessed be He. And this is the aspect of: “Who gives the rooster understanding to distinguish between day and night” — which we bless at midnight. For then one needs the essential discernment — since it is still actually nighttime, and yet the light of the day has already begun to sprout, which is the aspect of the light of the holy eitzos. For Hashem, blessed be He, has mercy upon us and illuminates for us even within the darkness, in the aspect of the illumination of the deep eitzos, to rescue our souls from the pit. But one needs for this a great discernment — that one not be led astray from the truth through the enticers and misleaders, with false eitzos and lies and fabrications, with invented things that are not at all according to our holy Torah. And one who desires the truth in its truest sense, and arouses himself to rise for the service of Hashem, blessed be He — merits to hear the voice of the herald of the Torah, which is the aspect of the voice of the rooster at chatzos, which is drawn and descended from there. And through this, one merits to distinguish between the light and the darkness, between day and night — namely, between good eitzos and their opposite. And this hangs on a mere point and a hair’s breadth. And therefore, in Scripture, these are juxtaposed: “Who has placed wisdom in the inward parts, or who has given the rooster understanding?” (Iyov 38:36). “Batuchos” [inward parts] “chochmah” [wisdom] — which are the kidneys — this is the aspect of eitzos, for “the kidneys give counsel” (Berachos 61a). And this is why it is juxtaposed with: “Who has given the rooster understanding” — which is to distinguish between good eitzos and their opposite, as above. And “sechvi” — Rashi explains: “This is the heart. Another interpretation: This is the rooster.” And both explanations are one. For through the voice of the rooster that arouses at chatzos — which is the aspect of drawing spiritual divinity into constrictions — through this, the deep eitzos are revealed from within the darkness, through which the heart discerns between day and night, between light and darkness — namely, between good eitzos and their opposite, as above. Thus, “who has placed wisdom in the inward parts” — which are the kidneys that give counsel — and “who has given the rooster understanding” are one and the same aspect. Therefore, they are juxtaposed to each other, as above. And this is the aspect of Birchas Emes V’yatziv [the blessing of “True and Firm”] that we say after Keri’as Shema, immediately after parashas Tzitzis. For Shema, V’hayah im shamo’a, and Vayomer are the aspect of the repair of the emunah, through which one elevates from the aspect of “the seal in his flesh” to the aspect of the seal of holiness, which is the aspect of tefillin — which are mentioned in these two parashiyos. And similarly, tzitzis is the aspect of subduing the ga’avah and subduing the lust of ni’uf, etc., as all this is explained above. And all this is the aspect of Yetzi’as Mitzrayim, which is the aspect of the repair of the bris, as is explained there in the Torah mentioned above (in paragraph 10) — that in Nisan it is fitting that this blemish be completely nullified — see there. And therefore, Yetzi’as Mitzrayim is mentioned in Keri’as Shema — namely, in parashas Tzitzis. And for this very reason they established parashas Tzitzis in Keri’as Shema, in order to mention Yetzi’as Mitzrayim during Keri’as Shema, as our Sages of blessed memory said (Berachos 12b). For the entire aspect of Keri’as Shema is the aspect of Yetzi’as Mitzrayim — which is the revelation of the emunah that was revealed then. And then many geirim converted, and then they merited the repair of the bris, as above — which is the aspect of dreaming through an angel, as is explained there. And when one merits the repair of the bris — which is the aspect of tefillin, the repair of the mind — then pure utterances are formed to revive and restore the fallen souls, in the aspect of “seven who restore the flavor,” etc. — see there. And this is the aspect of “Emes v’yatziv,” etc. — which is the aspect of pure utterances, refined sevenfold, to revive and restore through them the fallen souls. For the entire blessing of Emes V’yatziv, etc., is entirely nothing but words of emunah — the aspect of pure utterances that restore and revive the soul exceedingly, exceedingly. For we repeat and double and triple and quadruple, etc., etc., the dearness, pleasantness, sweetness, belovedness, and sweetness of the holy emunah in Him, blessed be He, and in His holy Torah — in wondrous and exceedingly sweet words. As we say: “True and firm and established and enduring and right and faithful and beloved and cherished,” etc., etc. — repeating in many, many expressions the preciousness and dearness and wonder and sweetness of our holy emunah. All of which is the aspect of precious utterances, the aspect of pure utterances, to revive and restore through them all the fallen souls. For after we have elevated the emunah with all its repairs — through all the repairs that we accomplished through the entire order of the tefillah until here, through deed and through speech — now, pure utterances emerge to revive and restore the fallen souls, in the aspect of: “Sustain me with raisin cakes, refresh me with apples, for I am lovesick” (Shir HaShirim 2:5), as is explained there. Like a sick person who was lying on his sickbed — afterward, when he begins to recover, one needs to revive him and nourish him with many kinds of delicacies that restore the soul. So too, because now we have elevated the fallen emunah — which is the remedy for all the illnesses and all the wounds and all the pains, both physical and spiritual — now one needs pure utterances to revive and restore the souls from their weakness. And this is the aspect of all the holy and precious words of the blessing of Emes V’yatziv — all of which are words of holy emunah that revive and restore the soul exceedingly, exceedingly, for one who sets his heart upon them, in the aspect of: “And His words are living and enduring, faithful and desirable forever,” etc. And this is the aspect of the eight times that “emes” [truth] is said in this blessing. For all these pure utterances that are drawn through the maginei eretz [shields of the land], through the elevation of the emunah and the repair of the bris, etc., as above — all this is drawn through the aspect of the deep eitzos that one draws forth, from which the essential growth of the emunah occurs, as above. For these eitzos are the aspect of “deep waters are the counsel in the heart of a man, and a man of understanding will draw it up,” as above. And therefore, we say in this blessing eight times “emes.” For the essential eitzos are emes [truth], for from there the true eitzos are drawn, which are the aspect of “entirely a seed of truth” (Yirmiyahu 2:21), the aspect of “Behold, You desire truth in the inward parts” (Tehillim 51:8), as above (as is explained regarding this in the Torah “V’eileh HaMishpatim,” Emunah, in siman 7). (For the eitzos are the aspect of Netzach and Hod, which are drawn from Tiferes, which is the aspect of emes. The essential growth of Malchus, which is emunah, is through them — for all her growth is through Netzach, Hod, Yesod, as is known in the Writings [of the Ari z”l].) And from these deep eitzos — the aspect of deep waters, through which the emunah has risen and all the repairs mentioned above have been accomplished — from them are drawn the pure utterances mentioned above, which are words of emes to revive through them all the souls. For the essential vitality is through emes, which is the “elixir of life.” As our Sages of blessed memory said: “In the place whose name was ‘Truth,’ no one died there” (Sanhedrin 97a). And therefore, we repeat and double the emes up to eight times. For the eitzos, which are the aspect of “entirely a seed of truth,” are drawn from a depth that is exceedingly wondrous and awesome, the aspect of deep waters mentioned above — “Deep, deep — who can find it?” (Koheles 7:24) — except for one who is truly an ish tevunos [man of understanding], the aspect of: “And a man of understanding will draw it up” — namely, one who merits to burnish his soul, etc., as is explained there. For the essential root of the eitzah is drawn from Binah, which is above the seven days of building. That is, through the ish tevunos mentioned above, who has true contemplation to draw true eitzos from the depths in order to repair the entire world, to draw complete emunah into the world. (And this is the aspect of: “Binah extends until Hod” — for there is the place of the eitzos, as is known, and as above — understand this.) And the essential completeness of the eitzos is when one merits to elevate and magnify the emunah through them, in the aspect of: “Eitzos from afar, emunah omen” (Yeshayahu 25:1). For one needs to draw the eitzos from the aspect of “deep waters are the counsel, and a man of understanding,” etc., as above — namely, from the aspect of Binah Ila’ah [Supernal Understanding], which is above the seven days of building. And therefore they are eight times emes, for from Binah to Emunah — which is the aspect of Malchus — there are eight aspects, as is known. For the emunah that has been magnified through the eitzos — from which these pure utterances emerge — all this is drawn from the depths, from the aspect of Binah, which is above the building. From there until the aspect of Emunah / Malchus there are eight aspects — the aspect of eight Sefiros. And corresponding to this are the eight times emes specifically in the blessing of Emes V’yatziv. For the essential completeness and repair of the eitzos is when they are emes in all the aspects, from beginning to end, in the aspect of: “And the truth of Hashem endures forever” (Tehillim 117:2), in the aspect of “entirely a seed of truth” — that the eitzos be drawn from the aspect of emes from beginning to end, in all the aspects. And therefore they are eight times emes — to indicate that in every attribute and aspect through which the eitzos are drawn and pass, it must be in truth, in its truest sense. And this is the essential completeness of the eitzos, through which the emunah rises. For all the falsehoods and all the deceptions and all kinds of misleadings and confusions and hindrances and obstacles that mislead and obstruct and confuse and deceive a person from his service of Hashem, blessed be He — in all of them there is some emes. For if not, they would not have the power to mislead and deceive the person, as our Sages of blessed memory said: “Any falsehood that has no truth in its beginning does not endure in the end” (Sotah 35a). And sometimes there is much emes in them. But nevertheless, by a hair’s breadth that they deviate from the truth in some aspect, bad eitzos sprout from them that destroy a person, G–d forbid, from both worlds, the Merciful One save us, in the aspect of: “There is a way that seems right to a man, but its end is the ways of death” (Mishlei 14:12). For the beginning of the way is truthfully a straight path, but at the end and conclusion, it deviates from the truth and overturns the eitzah. And therefore its end is the ways of death. And therefore, the essential completeness of the eitzah is only when it is entirely truth, in the aspect of “entirely a seed of truth” — namely, that it be truth from beginning to end, in all the aspects. And all this is clear and understood to every thinking person who desires the truth. And let us grasp a few things by way of example, and from them the rest will be understood. For example, there are young men whose fathers rent for them some rabbinical post, or they themselves pursue this (and the disgrace of those who rent the rabbinate is already explained in the books of the early authorities — see the Maharsha, etc.). And when one asks them about this, they answer that their intention is for the good — so that he will have a livelihood with dignity and not be interrupted from his studies. But nevertheless, this eitzah — to pursue the rabbinate — is not a good eitzah at all. For his loss exceeds his gain, since everyone knows that in truth his intention is to aggrandize himself and to lord over others, and he pursues honor. And in the end, he is also interrupted from his studies, as we have seen with our own eyes, many, many times. And also, all his study throughout his days is she’lo lishmah [not for its own sake] of the coarsest kind — that is, to aggrandize himself and to lord over others — about which it is said: “It would have been better for him had his placenta been turned over his face” (Berachos 17a), as Tosafos explain there. And if we wish to argue with them, they will find many claims and excuses and justifications that are truthful according to their words. But nevertheless, it is not truth, for it is not with such an eitzah that one rescues a person from the lowest depths. And similarly, there are many paths like this where there is much truth in them, yet nevertheless it is not a good eitzah. And similarly regarding machlo’kes [strife] that arises between people — each person pursues his fellow, wasting his days, neglecting his livelihood to pursue his fellow. And when one asks him about this, he answers and defends himself: “Is it for nothing that I hate him and pursue him? Did he not do such-and-such to me? From the beginning he came upon me with false pretenses and cut off my livelihood and committed such great injustices against me!” And it may be that all his words are true. But nevertheless, his eitzah against this is a very bad and foolish eitzah — namely, his deciding to quarrel with him and pursue him. For usually, one loses his livelihood through the machlo’kes even more, both physically and spiritually, and wastes his days and years in futility and emptiness. His fellow cut off one livelihood from him or robbed him of a maneh or two, and he, through his machlo’kes, loses a hundred livelihoods and loses all his wealth and possessions — as we have seen with our own eyes that many, many people lost their wealth and possessions and were also lost from both worlds through machlo’kes that began from a small matter, over a business of a maneh or two hundred or less, or for the sake of winning an argument, or for honor, or the like. And similarly regarding parnasah: there are those who distance themselves from their homes for long periods of time on account of livelihood, and they excuse themselves — what shall they do, for their little ones are dependent upon them and they need parnasah. But nevertheless, this is not a good eitzah — to be a wanderer and vagrant to such a degree, losing his eternal world. And usually, they carry nothing away from their toil. And similarly, there are many such cases where everyone has arguments that contain much truth about all their ways that are not good. But nevertheless, their eitzos are bad, for this is not the way and this is not the eitzah to rescue oneself. And regarding this it is said: “There is no wisdom, no understanding, and no eitzah against Hashem” (Mishlei 21:30). For when it is against Hashem, it is not an eitzah at all. And the essential eitzah for parnasah is only bitachon [trust] — to strengthen oneself in bitachon that Hashem, blessed be He, is able to sustain him in his home, as it is written: “For not from the east or from the west,” etc. (Tehillim 75:7). And similarly regarding machlo’kes: the essential eitzah is shalom [peace] — to pursue peace and to pass over one’s character traits, as our Sages of blessed memory have warned us. And similarly in all matters, the essential complete eitzah is when it is truthful from beginning to end, as above. And this is the aspect of the fifteen vavs [the letter vav] in Emes V’yatziv. For all these holy utterances, which are the aspect of pure utterances, are drawn from the eitzos mentioned above. And the eitzos are the aspect of vavs, the aspect of “the hooks [vavei] of the pillars” (Shemos 27:10), the aspect of: “The counsel of Hashem stands forever” (Tehillim 33:11). For a person’s essential standing and endurance is through good eitzos, as is known to every thinking person. And therefore they are fifteen vavs — corresponding to the seven who restore the flavor, which are drawn through the eitzos that are drawn from the depths, which are eight aspects — the aspect of eight times emes in this blessing, as above. And all together, this is fifteen. And corresponding to this are these fifteen vavs, as above. And this is the aspect of: “V’sein b’libeinu binah l’havin ul’haskil lishmo’a lilmod ul’lameid lishmor v’la’asos ul’kayeim” [“And place in our hearts understanding — to understand and to discern, to hear, to learn and to teach, to guard and to do and to fulfill,”] etc. And it enumerates here eight aspects — to understand and to discern, etc., until to fulfill — which are eight aspects. For one needs to draw the eitzos from Binah, where the root of the eitzah resides, through eight aspects, until one merits to fulfill all the words of the Torah in truth — which are the essential true eitzos, for they are the 613 eitzos of the Torah, as it is written: “Mine is the counsel and the sound wisdom” (Mishlei 8:14). And this is the aspect of Shemini Atzeres, for then occurs the repair of the mishpat, which is the completion of the repair of the emunah that was repaired through the eitzos (as is explained there in paragraph 14). And therefore, the completion of the repair is on Shemini Atzeres specifically, for the essential drawing of the eitzah is through eight aspects — the aspect of eight times emes in Emes V’yatziv, as above. And this is the aspect of the eight days of Chanukah, which correspond to the eight times emes in Emes V’yatziv, as is explained in the kavanos [mystical intentions]. For Chanukah is Netzach and Hod — the aspect of eitzos, as is known. And therefore they are eight days — to illuminate through them the eight times emes mentioned above. For the essential completeness of the eitzah is when it is truth from beginning to end, in the aspect of eight times emes, as above. And this is the aspect of milah [circumcision] on the eighth day. For the mitzvah of milah is to cut and remove the orlah [foreskin] that covers the bris. And this is the aspect of “the clouds that cover the eyes” — the aspect of Eisav and Yishmael, who are the totality of all the kelipos and the denials and the blemish of the bris and the corruption of the eitzos. For in the place of the holy bris — namely, in the place of the feet [raglayim] — there is the essential revelation of the eitzah, as above. And there the orlah covers — which is the aspect of bad eitzos, the counsel of the wicked, which are Eisav and Yishmael. Through their bad counsel come all the corruptions, as above. And therefore, one must perform milah and cut the orlah on the eighth day specifically, for the repair of the eitzos is in the eighth aspect, as above. And this is the aspect of: “Lam’natze’ach al hash’minis” [“For the conductor, on the eighth”] (Tehillim 12:1). And our Sages of blessed memory expounded this regarding milah, which is given on the eighth day. And there [in that psalm] one prays for the repair of the emunah, as it is written there: “Save, Hashem, for the devout one has ceased, for the faithful have vanished,” etc. (Tehillim 12:2). For the repair of the emunah is through the eitzos, which is the aspect of the eighth, the aspect of milah that is given on the eighth day, as above. Now, it is explained above that the Kedushah of Yotzeir is the aspect of what one elevates from the aspect of “the seal in his flesh” to the aspect of “engravings of a seal — holy to Hashem” — which is the aspect of tefillin (and similarly it is explained in the Writings [of the Ari z”l] that Birchas Keri’as Shema corresponds to tefillin shel yad). And therefore they established the Kedushah in Birchas Yotzeir Ohr. For in Yotzeir Ohr, we bless upon the light of day — which is drawn from the aspect of the deep eitzos that He, blessed be He, illuminates for us each day, in order to magnify and elevate the holy emunah, in the aspect of: “He reveals the deep things out of darkness,” as above. And therefore, they established in this blessing the order of the Kedushah. For when one elevates the emunah through drawing the eitzos from the depths, one then needs to elevate from the aspect of “the seal in his flesh” to the aspect of “engravings of a seal — holy to Hashem” — which is the aspect of tefillin, as above. And this is the aspect of the order of the Kedushah that we say in Yotzeir, as above — where we mention the holiness of the angels who stand in awe and reverence and exalt and sanctify, etc. — in order to subdue and nullify the fire and warmth of the sitra achara, and to be included in the holiness of the holy angels, which is drawn from the aspect of “engravings of a seal — holy to Hashem,” as is explained there. And this is the aspect of dreaming through an angel, as is explained there. And therefore, one needs to mention the attribute of night during the day, and we say: “Who forms light and creates darkness” (Yeshayahu 45:7), as our Sages of blessed memory said (Berachos 11b). For in the light of day — when the aspect of tefillin prevails, through which one elevates to the aspect of “engravings of a seal — holy to Hashem” — then one needs to draw the repair also to the darkness of night. That is, that the mind be repaired in the fullness of holiness, until one merits also at night the aspect of dreaming through an angel, as above. Thus, during the day — at the time of the repair of the mind — one needs to repair the attribute of night, to sanctify the mind so that one will not come to impurity at night, as our Sages of blessed memory said: “Do not think [impure thoughts] during the day lest you come to impurity at night” (Avodah Zarah 20b). For one needs to sanctify the mind, to nullify and purge all the improper thoughts, until one merits to elevate from the aspect of “the seal in his flesh” to the aspect of “engravings of a seal — holy to Hashem” — which is the aspect of tefillin, the shining of the mind — until one merits to dream through an angel. Therefore, one needs to include the attribute of night in the day, for the repair of the night depends on the day, as is explained in the Writings [of the Ari z”l] — that according to how a person sanctifies himself during the day, so his soul ascends at night, etc. And similarly, one needs to include the attribute of day in the night, and we say: “Who rolls away light before darkness and darkness before light,” etc. For Hashem, blessed be He, in His goodness renews each day constantly the work of Creation. And the essential renewal of the work of Creation is the elevation and clarification of the holy emunah each day — for through this, all the works of Creation are made and sustained, as it is written: “And all His works are in emunah” (Tehillim 33:4). For the elevation and growth of the holy emunah is in every single day, and in every single week, and in every single month, and in every single year, and in every shemitah and yovel, and in every generation. And even in a single day there are many changes. That is, each day new clarifications are made according to that day, until a certain clarification is completed in all seven days of the week. And even though each day there was a new clarification according to the distinctions of the days, nevertheless, in the aggregate, all the days of the week are considered one clarification. And afterward, in the second week, a new clarification is made. And then too there are great differences between each and every day, but the aggregate of the week is considered a new clarification of the week compared to the previous week. And similarly with months and years, etc. And similarly there are many differences between each and every person, and each one clarifies according to the aspect of his soul and according to his service and his good deeds. And similarly, there are new clarifications in every generation. For the entire world was only created, and only endures, upon emunah, as they said: “Chavakuk came and established them upon one — ‘And the tzaddik lives by his emunah’” (Makkos 24a). And everything that Hashem, blessed be He, orchestrates in His world is entirely for the purpose of clarifying and magnifying the holy emunah — so that we merit to recognize Him, blessed be He, for which purpose we came into the world. And the essential elevation of the emunah is through the deep eitzos mentioned above. Therefore, one needs each and every day new, deep eitzos, in order to merit to elevate the emunah through them. And therefore, one needs to begin anew each day and to strengthen oneself anew each time. For it is impossible to complete the clarification in one time, as is explained in the Writings [of the Ari z”l]. Therefore, one needs each day and each time a new clarification. And therefore, one needs deep eitzos anew each day. And this is the aspect of the darkness of night, when one sleeps — which is also a great benefit, for it is rest for the mind. For each day, new deep eitzos emerge — which are the aspect of the light of day, through which the emunah grows. And this is the aspect of the renewal of the work of Creation each and every day, as above. And afterward, the eitzos cease and withdraw — which is the aspect of the withdrawal of the mind at the time of the darkness of night, as is brought. And then one needs sleep — to nullify oneself completely. For sleep is the aspect of bitul [self-nullification] in the light of the Ain Sof [Infinite], the aspect of the withdrawal of the neshamah from the body — which is the aspect of the withdrawal and distancing of spiritual divinity, which is the neshamah, from the constriction, which is the body. Except that during sleep, the neshamah does not completely withdraw, G–d forbid, as at the time of death. Rather, it remains somewhat connected, as is known. And all this is for the good — so that the soul will ascend above and be renewed in the aspect of ibur [gestation], so that it will return anew into the body with additional light, so that one will again draw anew the aspect of spiritual divinity into the constrictions — which is the beginning of the drawing of the eitzos through which the emunah rises, as above. And all this is in order to again draw new, deep eitzos — in order to again clarify and elevate the holy emunah according to the clarification of that day. And therefore, one needs to include the attribute of day in the night. For the revelation of the eitzos — which are the light of day, through which the emunah grows — is through the darkness of night, in the aspect of: “He reveals the deep things out of darkness” — for specifically through the darkness, deep eitzos are revealed. For one who desires His service, blessed be He, in truth and who strives each time to find eitzos to draw close to Him, blessed be He — for such a person, the darkness of the eitzah is actually beneficial. For specifically through his mind becoming dark and being unable to find an eitzah for his soul and not knowing what to do to rescue himself from what he needs to be rescued from and to draw close to Him, blessed be He — specifically through this, he strives and yearns more, and increases his entreaties and pleas more to Hashem, blessed be He, that He illuminate for him deep eitzos from within this darkness, as King David, peace be upon him, said: “How long shall I take counsel in my soul,” etc. (Tehillim 13:3). And through this, Hashem, blessed be He, has mercy upon him each time and illuminates for him new, deep eitzos each time — through which specifically the emunah is clarified anew each time, as above. And this is the entirety of a person’s service. And this is the aspect of “Keil Baruch Gedol Dei’ah,” etc. — which are twenty-two letters, for the drop [of seed] is comprised of them, as is known. And one needs to elevate it from the aspect of “the seal in his flesh” to the aspect of “engravings of a seal — holy to Hashem” — which is the aspect of tefillin, as above. And this is why we mention “great in knowledge” — to elevate the ga’avah and the greatness to Him, blessed be He, to nullify the greatness and ga’avah of the sitra achara, which is the aspect of the blemish of the bris, as above. Now, it is explained above that Keri’as Shema, which is emunah — its essential completeness is when one merits the repair of the mishpat, which is the completion of the repair, as above. And this is the aspect of the large dalet of “Echad,” which is the aspect of Malchus Mashiach, as above. And this is the aspect of “Baruch Shem Kevod Malchuso L’olam Va’ed” [Blessed is the Name of His glorious sovereignty forever and ever], which we say in a whisper. For Keri’as Shema is said in the Heichal of Love — after Birchas Ahavas Olam. That is, after we have merited the holy love that one attains through the bond of the Chariot — which is the aspect of: “And the ofanim and chayos hakodesh,” etc., who are the Chariot, as above. All this is repaired through the complete repair of the tefillin — namely, through guarding oneself from raising to the mind the drop of Eisav and Yishmael, which is the corruption of the mind, the blemish of the tefillin, as is explained there — see there well. And this is the aspect of: “Geirim are not accepted in the days of the Mashiach” (Yevamos 24b). For then we will merit the repair of the mishpat through Mashiach, as above. For the essential repair is through distancing the geirim, so that the aspect of the drop of Eisav and Yishmael not be raised, so that they not corrupt the mind — the aspect of the tefillin, etc., as above. And this is the aspect of: “Shema Yisrael, Hashem Elokeinu, Hashem Echad” — in which we unify His Name, blessed be He, upon ourselves. We declare that He, blessed be He, is Hashem Elokeinu, and we alone are uniquely connected and bound to Him, blessed be He, and no stranger shall come near us — the aspect of: “You have distinguished Hashem, and Hashem has distinguished you,” etc. (Devarim 26:17-18), the aspect of: “For Hashem’s portion is His people,” etc. (Devarim 32:9). And all this is so that all evildoers be scattered — to distance and drive away from us the aspect of the drop of Eisav and Yishmael, so that they not corrupt the tefillin and the mind, G–d forbid, and not corrupt the aspect of the mishpat — so that we merit the repair of the emunah in its fullness, as above. Thus, in the verse of Shema, we distance from ourselves the geirim that must not be accepted — they being the aspect of the drop of Eisav and Yishmael, as above. And then the repair of the mishpat is completed, which is the completion of the repair of the emunah in its fullness, as above. But then, when the emunah is in its fullness — specifically then is the completion of the repair of the geirim and the sparks that must be accepted and elevated. These are the ones we have been engaged with throughout the entire tefillah, to clarify and elevate them, as above. And the repair was not completed until now, when we merited the repair of the mishpat. And now that the repair of the mishpat has been completed, now specifically is the completion of the repair of the geirim that need to be elevated. And this is the aspect of “Baruch Shem Kevod Malchuso L’olam Va’ed” — which alludes to the geirim that need to be drawn close. This is the aspect of “Baruch Shem Kevod Malchuso L’olam Va’ed” — that we declare that His sovereignty is blessed and praiseworthy forever, in every place, the aspect of: “And His sovereignty rules over all” (Tehillim 103:19). That is, even in the outer places, the Name of His glorious sovereignty is blessed forever — for there too are holy sparks, the aspect of geirim that we elevate, as above. And therefore, we must say “Baruch Shem Kevod Malchuso L’olam Va’ed” in a whisper, so that the accusers do not accuse and the outer forces do not take hold, as our Sages of blessed memory said (Pesachim 56a). That is, so that the aspect of the drop of Eisav and Yishmael — who are the aspect of geirim that it is forbidden to elevate — not take hold, G–d forbid, as above. And this is what our Sages of blessed memory said: “It is compared to a princess who smelled the spiced pudding. If she says [she wants it], it is a disgrace to her; if she does not say, she suffers,” etc. (Pesachim 56a). “The spiced pudding” — this is the aspect of the fallen holinesses, the aspect of the souls of the geirim that need to be drawn close. That is, immediately upon saying: “Shema Yisrael,” etc. — when the repair of the emunah is completed through the aspect of the repair of the mishpat, which is the aspect of Malchus Mashiach, as above — then the Emunah / Malchus yearns to elevate the souls of the geirim that we engaged to clarify from the beginning and to complete their repair. For now is the completion of their repair, since now the repair of the emunah has been completed, as above. But she fears to elevate them, lest the outer forces also take hold, G–d forbid — also the aspect of the drop of Eisav and Yishmael, which are the corruption of the mishpat, and our essential occupation now is to distance and drive them away, as above. And this is: “If she says, it is a disgrace to her” — for she fears the hold of the outer forces, which are the aspect of the drop of Eisav and Yishmael, as above. “If she does not say, she suffers” — for nevertheless, she must now complete the repair of the souls of the geirim that need to be elevated, which we engaged throughout the entire tefillah to clarify, as above. “Therefore, her servants began to bring it to her secretly” — for we say “Baruch Shem Kevod Malchuso L’olam Va’ed” in a whisper, to reveal His Divinity in every place in order to draw close the distant souls, which are the aspect of the souls of the geirim. But we say this in a whisper, so that the outer forces not take hold, as our Sages of blessed memory said. That is, so that the aspect of the drop of Eisav and Yishmael not take hold — they being the aspect of the corruption of the mishpat, the aspect of the blemish of the emunah, through which all the prolongation of the exile, due to our many sins, comes. For the long exile of the present time is the exile of Eisav and Yishmael, which is drawn from the blemish of the mishpat mentioned above, and it is impossible to go out from this exile except through Mashiach, who should come speedily in our days, who will merit the repair of the mishpat, as above. And this is what our Sages of blessed memory said: that Yaakov Avinu, before his passing, wanted to reveal the End [of the exile], and the Shechinah departed from him. He said: “Perhaps there is, G–d forbid, a blemish in my bed, just as Yishmael came from my grandfather and Eisav from my father.” His sons answered him: “Shema Yisrael, Hashem Elokeinu, Hashem Echad” — “Just as there is only One in your heart,” etc. Yaakov opened and said: “Baruch Shem Kevod Malchuso L’olam Va’ed” (Pesachim 56a). For Yaakov merited a complete bed — they are the twelve tribes of Kah, who are the aspect of the bond of the Chariot, the repair of the mishpat, as above. And this is the aspect of: “Mishpat and tzedakah in Yaakov — You have made” (Tehillim 99:4). For Yaakov is the aspect of the repair of the mishpat. Therefore, he wanted to reveal the End, for the essential end of the redemption depends on the repair of the mishpat, as above. And the Shechinah departed from him. For even though he himself merited the guarding of the bris in its fullness, to holy love, to the aspect of the repair of the mishpat — nevertheless, the time had not yet arrived to reveal the End, for many, many clarifications were still needed until the aspect of the repair of the mishpat would be drawn forth — namely, the repair of the bris in the entire world. And therefore, the End was still sealed, the aspect of “the end of wonders” (Daniel 12:6). For the essential repair is through the aspect of wonders [pela’os], which are the aspect of the deep eitzos mentioned above, which are wonders of wonders, the aspect of: “I will thank Your Name, for You have done a wonder” (Yeshayahu 25:1), as is explained there. And because the repair of the world was not yet complete at that time, the Shechinah departed from him when he wanted to reveal the End. And he thought: “Perhaps there is, G–d forbid, a blemish in my bed, just as Yishmael came from my grandfather,” etc. That is: “Perhaps, G–d forbid, I have raised the aspect of the drop of Eisav and Yishmael to the mind” — which is the aspect of the blemish of the mishpat. Immediately they opened and said: “Shema Yisrael,” etc. — “Just as there is only One in your heart,” etc. “Shema Yisrael Hashem Elokeinu Hashem Echad” — this is the aspect of the repair of the mishpat, as above. That is, they told him that there is, G–d forbid, no blemish in his bed, and he did not blemish the mishpat, for “Hashem Elokeinu Hashem Echad,” and we are His people, and He is our G-d, and no stranger is with us, as above. Immediately, Yaakov opened and said: “Baruch Shem Kevod Malchuso L’olam Va’ed.” For now, when he saw that he had merited the repair of the mishpat and the emunah in their fullness, now one must reveal His sovereignty also in the distant places — which is the aspect of “Baruch Shem Kevod Malchuso L’olam Va’ed,” as above — in order to draw close the souls of the geirim that need to be drawn close, as above. And this is what our Sages of blessed memory said: “Shall we say it? Moshe did not say it. Shall we not say it? Yaakov said it” (Pesachim 56a). For Moshe did not say “Baruch Shem Kevod Malchuso L’olam Va’ed,” which alludes to the drawing-close of geirim that need to be drawn close, because he feared that the aspect of the drop of Eisav and Yishmael — who are the aspect of the blemish of the mishpat, who are the aspect of the geirim that it is forbidden to draw close — would also take hold. And all this is because Moshe had already stumbled in the matter of the geirim, for he drew close the Eirev Rav [Mixed Multitude], and his intention was for the good — so that geirim would cleave to the Shechinah. But they caused all the troubles of Israel, because they were drawn too close, the aspect of: “And also a great mixed multitude went up with them” (Shemos 12:38) — that is, it was “great” [rav] — too much — until the aspect of the drop of Eisav and Yishmael also took hold, which is the corruption of the mishpat, and they caused what they caused. Therefore, Moshe did not say “Baruch Shem Kevod Malchuso L’olam Va’ed,” which alludes to the geirim, as above. Therefore, they established to say it in a whisper — in order to draw close those who need to be drawn close, and to distance the aspect of the drop of Eisav and Yishmael, as above. And this is the aspect of secrecy and sod [secret]. This is the aspect of all the secrets that the tzaddikim and the great ones reveal in secret and in a whisper. The essential purpose of the secrecy is so that one who is not worthy of them should not hear. And all the secrets that they reveal — their entire intention is for good, for the repair of the world, so that all those who are distant will be drawn close to His service, blessed be He, through them. But they speak in a whisper and in secret specifically, and this is because of the aspect mentioned above — so that only those who are worthy of drawing close be drawn close, and not those who are not worthy — who are the aspect of the drop of Eisav and Yishmael, who must be driven away. And this is the aspect of a ger who comes to convert — we say to him: “What have you seen that you come to convert? Do you not know that Israel in this time are afflicted and downtrodden?” etc. “If he says: ‘I know and I am not worthy,’ we accept him,” etc. (Yevamos 47a). That is, as above — we conceal from him the greatness of Israel and tell him things to distance him. And all this is the aspect of sod — we do not immediately reveal to him the full extent of the greatness of Israel that they will merit in the future. Rather, on the contrary, we tell him the opposite. Thus, we conceal the truth from him in secret. And all this is so that if he wants to withdraw, he may withdraw, as our Sages of blessed memory said. And through this, he will be tested and examined — whether he is among those geirim who are worthy of being drawn close. If so, certainly the secret will be revealed to him, and he will know and discern immediately the greatness of Israel, and he will understand the inner intention of those who deal with him — that their intention is to draw close, only they need to turn the matter around somewhat, in order to conceal the matter in secret and in whisper. But if he is of the aspect of the drop of Eisav and Yishmael, he will certainly distance himself, for he will not merit to understand their inner mind, which is the aspect of sod, and he will distance himself. And certainly, it is necessary to distance him, as above. And for this reason they spoke initially in concealment and in secret, as above. And this is the aspect of “Baruch Shem Kevod Malchuso L’olam Va’ed,” which we say secretly, in the aspect of sod, as above. Baruch Hashem l’olam, Amein v’Amein. And this is: “The sod [secret] of Hashem is for those who fear Him, and His covenant — to make it known to them. My eyes are always toward Hashem…” (Tehillim 25:14-15) — which are juxtaposed to each other. That is, King David, peace be upon him, says on behalf of all of Israel, on behalf of all the fallen and distant who are trapped in the vanities of this world as if in a net. And he says that there is “the sod of Hashem for those who fear Him,” etc. — through which there is always hope also to escape from the net. And this is why it is juxtaposed: “My eyes are always toward Hashem, for He will bring my feet out of the net.” For the essential drawing-close of the distant is through the aspect of sod, as above. And one who believes in the sod of Hashem that is for those who fear Him — he always has hope, in the aspect of: “The sod of Hashem is for those who fear Him” / “My eyes are always toward Hashem, for He will bring my feet out of the net,” as above. And this is the aspect of the 248 words of Keri’as Shema — in order to draw the holy emunah into all the 248 limbs, as is explained in the Torah “Vay’hi Yadav Emunah” (in siman 91) — that one needs to draw the emunah into all the limbs — see there. And this is: “Magineinu r’eih Elokim” [Our shield, look, O G-d] — the aspect of repair through the maginei eretz [shields of the land]. “V’habeit p’nei m’shichecha” [and behold the face of Your anointed] — the aspect of the repair of the mishpat, which will be accomplished through Mashiach, as above. And therefore, in parashas Shema, the mitzvah of tefillin is mentioned in the singular, as it is written: “U’k’shartam l’os al yadecha” [And you shall bind them as a sign upon your hand], etc. But in parashas V’hayah, they are mentioned in the plural, as it is written: “U’k’shartem osam l’os al yedchem” [And you shall bind them as a sign upon your hand], etc. For it is already explained above that parashas Shema / V’ahavta is the aspect of the repair of the mishpat, where there is holy love. And therefore, there the tefillin are mentioned in the singular — to indicate that there no stranger is with us. For there it is in the aspect of: “Geirim are not accepted in the days of the Mashiach” — to distance the drop of Eisav and Yishmael, through which the essential repair of the mishpat is accomplished, as above. But parashas V’hayah im shamo’a is in the aspect of yir’ah [awe], which is the aspect of the holiness of the angels. This aspect is what elevates to the aspect of “engravings of a seal,” which is the aspect of the repair of the geirim, as above. Therefore, there they are mentioned in the plural, for there it is in the aspect of the drawing-close of the distant, who are the geirim that need to be drawn close. Therefore, there they are mentioned in the plural — because we elevate also others together with us, who are the sparks and souls of the geirim that need to be drawn close, as above. For specifically after one merits the repair of the mishpat — which is through distancing the drop of Eisav and Yishmael, as above — specifically then can one engage fully in drawing close the geirim who are worthy of being drawn close. For one no longer fears the corruption that comes through geirim who are not worthy of being drawn close, since one has already merited the repair of the mishpat, as above. And therefore, “Baruch Shem Kevod Malchuso L’olam Va’ed” comes specifically after “Shema Yisrael.” And similarly, V’hayah im shamo’a comes after Shema. For after drawing the aspect of the repair of the mishpat, specifically then one returns to engage fully in the aspect of drawing close the geirim who are worthy of being drawn close, as above. Understand well. And examine well the entire Torah “Tik’u” mentioned above, in each and every detail — scrutinize very, very well — and then you will be able to understand our words somewhat. And see below at the end, what is brought from the Pri Eitz Chayim — that you should not wonder that we mentioned the Sefiros, etc., several times, etc. And from there you will be able to understand what is here — that for this reason one needs several times to reverse the order, etc. And there is much to discuss regarding this. And also relevant to this is what I heard from his holy mouth — that no one can understand his Torah except one who knows how to say an entire Torah forward and backward. Understand. Now, the essential repair and completion of the emunah is the Tefillas Shemoneh Esreih. For the essential tefillah is through emunah, as is explained there and as above. And therefore, all the repairs of the emunah mentioned above are alluded to in the first blessing of the tefillah. And first we mention the merit of the Avos, as we say: “Elokeinu v’Eilokei avoseinu, Eilokei Avraham,” etc. For when the emunah is repaired, then tefillah and the merit of the Avos avail. Therefore, we mention alongside it the merit of the Avos. And afterward, we begin to arrange and mention all the repairs of the emunah mentioned above, from beginning to end. And this is: “HaKeil HaGadol HaGibor v’HaNora” [the G-d, the great, the mighty, and the awesome]. This is the aspect of drawing spiritual divinity into the constrictions, which are the aspect of the middos [attributes]. And this is “HaKeil” — which is Divinity; “HaGadol HaGibor v’HaNora” — they are the aspect of the three lines: Chesed, Gevurah, Tiferes, which are kindness, judgment, and mercy, which are the totality of all the middos. That is, the aspect of drawing spiritual divinity into the constrictions, which are the middos. “Keil Elyon” [G-d Most High] — this is the aspect of the lights of the tzachtzachos, which are above the Sefiros, through which one burnishes his soul, in the aspect of: “And He will satisfy in tzachtzachos your soul,” as above — which one merits through drawing spiritual divinity into constrictions. And this is the aspect of Keil Elyon, which is the aspect of tzachtzachos that are higher than the Sefiros. And through this, one merits to dig and draw forth the deep eitzos mentioned above. And this is: “Gomeil chasadim tovim” [Who bestows good kindnesses] — they are the aspect of chasdei David hane’emanim [the faithful kindnesses of David] (as is brought in the kavanos), which are the aspect of Netzach and Hod, the aspect of eitzos. And this is “tovim” [good] — and it is stated in the kavanos that its meaning is that they are the brains of the Malchus. For the brains are called “good.” That is, as above — for the chasdei David, which are the eitzos, are the brains and sustenance of the Malchus, which is the holy emunah. For the essential growth of the emunah is through them, as above. “V’koneh hakol” [and acquires all] — this is the aspect of the geirim that are made through the elevation of the emunah. This is the aspect of “v’koneh hakol” — that He, blessed be He, acquires all, and His sovereignty rules over all, and even the nations of the world submit to Him and acknowledge Him, blessed be He. And when one draws close the geirim, they can harm Israel, G–d forbid, etc. And one needs the power of the maginei eretz, etc. And this is the aspect of: “V’zocheir chasdei avos” [and remembers the kindnesses of the Avos] — who are the aspect of the maginei eretz, who are the arms of the world. For the arms shield a person, like the wings of a bird that shield the bird — for the arms are in the place of the wings in a bird, which are the aspect of shields. And therefore, “v’zocheir chasdei avos” — who are the arms of the world, as is known — are the aspect of the maginei eretz, who elevate to the aspect of “engravings of a seal,” etc. But one still needs the repair of the mishpat, which will be accomplished through Mashiach, as above. And this is: “U’meivi go’eil” [and brings a Redeemer], etc. — who is Mashiach, who is the Go’eil Tzedek [Righteous Redeemer], through whom the repair of the mishpat will be accomplished. And then the growth of the emunah will be completed in its fullness, as above. And this is: “U’meivi go’eil livnei v’neihem l’ma’an shemo b’ahavah” [and brings a Redeemer to their children’s children, for His Name’s sake, with love]. For the essential completeness of the emunah is when one merits to make it known to his children and grandchildren, in the aspect of: “And you shall make them known to your children and your children’s children” (Devarim 4:9), the aspect of: “From generation to generation is His faithfulness.” And this is to magnify His Name, blessed be He, forever. For the essential magnification of the holy Name is through the children. For the children that one leaves behind magnify His Name, blessed be He, in every generation. And through this, they perpetuate the name of their father and mother. And therefore, children say Kaddish for their father and mother — for the essence of Kaddish is the magnification of His Name, blessed be He, as we say: “Yisgadal v’yiskadash sh’mei raba,” etc. And all this one merits through the repair of the mishpat, which is the essential completeness of the repair of the bris — the aspect of Shemini Atzeres, when the nukva retains the drop and it is not destroyed, G–d forbid. And from this are drawn holy offspring — begetting children in holiness, to whom one makes known the emunah from generation to generation, through which His Name is magnified and sanctified in every generation. And this is: “U’meivi go’eil livnei v’neihem l’ma’an shemo” — that He brings the Go’eil Tzedek, who is Mashiach, who is the repair of the mishpat, to the children’s children — for the essential repair is for the sake of the children. And this is “l’ma’an shemo” [for His Name’s sake], as above. And this is “b’ahavah” [with love] — the aspect of holy love that rests in the holy Chariot, which one merits through the repair of the mishpat accomplished through the Go’eil Tzedek, as above. And all this one merits through the eitzos that we drew from the depths, through crying out to Hashem, blessed be He, from the depth of the heart, in the aspect of: “From the depths I called to You,” the aspect of: “Their heart cried out to Hashem.” And this is: “Melech ozeir u’moshi’a u’magein” [King, Helper, Savior, and Shield]. This is the aspect of the cry of the heart from the depths. These words allude to a plain cry — crying out to Him, blessed be He, without specifying any particular need or request, only crying out plainly from the depth of the heart: “King, Helper, Savior, and Shield!” — like one who is in great distress and cannot articulate his request at all, only crying out from the depth of the heart to Him: “King, Helper!” etc. — crying out plainly, calling upon Him, blessed be He, for help and salvation, without articulating his request at all, from the intensity of his distress. This is the aspect of the cry of the heart from the depths, through which one digs the eitzos mentioned above, through which the emunah grows, through which the essential tefillah is accomplished, as above. And the aggregate of this blessing is called Birchas Avos [the Blessing of the Patriarchs], for now we draw upon ourselves the merit of the Avos, which avails through the repair of the emunah, as above. And it is already explained above that the Avos are the aspect of the maginei eretz, as above. And therefore, we conclude: “Magein Avraham,” and we say “magein” [shield] twice — “Melech ozeir u’moshi’a u’magein,” and then “Baruch Atah Hashem Magein Avraham” — corresponding to the maginei eretz, who are the repair of the geirim made through the elevation of the emunah, as above. And the essential one among the shields is the aspect of Avraham, who is the head of the Avos, and he began to draw the emunah into the world, for he was the first of the believers. And therefore, he was the first of the geirim — for the geirim are made through emunah, as above. And when geirim are made, they can be harmful, G–d forbid, and one needs the power of the maginei eretz, who elevate and repair the ga’avah, etc., as above. And this is what Hashem, blessed be He, said to Avraham: “Fear not, Avram, I am a shield to you” (Bereishis 15:1) — “a shield” specifically — for He illuminated upon him and drew into him the power of the maginei eretz, because he needed this more than anyone, since he was the first of the believers and the first of the geirim, etc. And this is: “The nobles of the peoples are gathered, the people of the G-d of Avraham, for to G-d belong the shields of the earth” (Tehillim 47:10). For it is all one — “the nobles of the peoples are gathered” are the geirim, as our Sages of blessed memory said. And this is “the people of the G-d of Avraham” — for they are all his people, because Avraham was the first to engage with them, as above. And this is why it is juxtaposed: “For to G-d belong the shields of the earth” — for this one needs the power of the maginei eretz, as above. And this verse — “for to G-d belong the shields of the earth” — is mentioned there in the Torah mentioned above, for its initials spell “mal’ach” [angel] — see there. And therefore, we conclude Birchas Avos with: “Baruch Atah Hashem Magein Avraham,” as above. And therefore, Avraham and all the Avos engaged in digging wells. For all their service was to elevate the emunah from its fallen state, to reveal His Divinity in the world. Therefore, they engaged in digging wells of water — in order to dig and uncover the deep waters mentioned above, from which the emunah grows, as above. And these maginei eretz engage in clarifying and elevating from the aspect of “the seal in his flesh” to the aspect of “engravings of a seal — holy to Hashem,” as above — which is the aspect of tefillin, as above. And one needs to repair the aspect of the constriction of the mind — which is the Name Shaddai that is on the tefillin — so that the mind does not wander into what it has no permission [to explore]. For even in holiness, it is forbidden to go out in one’s thought beyond the boundary, etc. — all the more so outside of holiness, G–d forbid. And this is the aspect of Shaddai — that there is a limit and boundary to His Divinity for every creature — see there well (in paragraph 7). And this is the aspect of Birchas Atah Gibor [the blessing of “You are mighty forever, Hashem”], which is the aspect of gevuros, the aspect of: “His left hand is beneath my head,” etc. (Shir HaShirim 2:6), as is stated in the kavanos. That is, the aspect of the constriction of the mind, which is drawn from the aspect of gevuros, from the aspect of the left. And this is the aspect of: “His left hand is beneath my head” — “head” is the magnification of the mind and the wisdom in the head. And one needs to draw and place the aspect of the left beneath the head and the da’as — namely, the aspect of the constriction — so that one constricts his mind not to wander beyond the boundary that he has, as above. And this is the aspect of “mechayeh meisim” [Who revives the dead], which is mentioned there several times. For “reviving the dead” is the aspect of the clarifications — clarifying the sparks from the depths of the kelipos, which are the side of death, and elevating them and reviving them, as is stated in the kavanos. That is, one elevates and clarifies from the aspect of “the seal in his flesh” — from the aspect of the blemish of the bris — to the aspect of “engravings of a seal — holy to Hashem.” And this is the essential clarification. For the blemish of the bris is the essential side of death, the aspect of: “Her feet descend to death” (Mishlei 5:5). And when one overcomes his inclination and breaks the bad thoughts, and elevates from the aspect of “the seal in his flesh” to the aspect of the seal of holiness — through this, one elevates the sparks that fell through the blemish of the bris, from death to life. For the holy mind is the essential life, the aspect of: “Wisdom gives life” (Koheles 7:12). And the essential clarification is through the constriction — that one must be very careful and exert all his strength to constrict his mind, not to let his thought wander and think, G–d forbid. And even when some bad thought comes upon him against his will, he must exert himself to seize his thought and constrict it so that it does not continue to think about this at all, but rather draw the thought to matters of holiness. And through this is the essential elevation and clarification. And through this, one draws upon himself the power of the maginei eretz, who elevate from “the seal in his flesh” to “engravings of a seal,” etc. That is, the bad thoughts and improper musings, from which would have been made, G–d forbid, “the seal in his flesh” — namely, nocturnal emissions, G–d forbid — he elevates them from “the seal in his flesh” to the aspect of “engravings of a seal — holy to Hashem.” That is, he forces his thought and transforms it from death to life, and thinks specifically holy thoughts of Torah and service and awe of Heaven. For the thought is in a person’s hand, to direct it wherever he wishes, as is explained in our words many times. And therefore, we mention the resurrection of the dead in Birchas Atah Gibor, which is the aspect of the repair of the constriction of the mind. For the essential clarification is through the constriction of the mind, as above. And similarly, one needs to constrict the mind even in holiness — not to let the mind wander into what it has no permission, the aspect of: “Into that which is beyond you, do not inquire,” etc. (Chagigah 13a), as is explained there. For when one wanders, G–d forbid, into what he has no permission, even in holiness — this is the aspect of excess light that causes the breaking of the vessels, G–d forbid, from which come all the fallen sparks, from which all the improper musings and bad thoughts are drawn, as is known. Therefore, in Birchas Atah Gibor we repair the constriction of the mind in all aspects — that the thought not go beyond the boundary of holiness to the outer places, to think, G–d forbid, outside thoughts, G–d forbid, and also that it not go out and wander in the holy places above its level, not to break through the boundary, G–d forbid, as above. And through this is the essential clarification, which is the aspect of the resurrection of the dead, as above. And this is the aspect of: “All of them are clarified through thought” — that the essential clarification is through thought, through forcing one’s thought not to think beyond the boundary, as above. And therefore, we mention the resurrection of the dead five times in this blessing, as is mentioned in the kavanos. For through the clarification mentioned above — which is the aspect of the resurrection of the dead — through this, the mind and the da’as in the head are repaired. And then the five senses are repaired, for they are all drawn from the mind in the head, as is explained there regarding Rosh HaShanah (in paragraph 14) and regarding the yeshivah (in paragraph 15). And corresponding to this, we mention the resurrection of the dead five times — corresponding to the five senses in the head that are repaired through the clarification and elevation from “the seal,” etc., to the seal of holiness — which is the repair of the mind, which is the aspect of the resurrection of the dead, as above. And this is the aspect of: “Atah gibor l’olam Hashem” [You are mighty forever, Hashem] — its meaning is as Rashi explained on the verse: “V’Atah marom l’olam Hashem” (Tehillim 92:9), where he explained: “Forever Your hand is uppermost,” etc. — see there. And similarly, the intention here when we say “Atah gibor l’olam,” etc. — that Hashem, blessed be He, is mighty forever and ever, always. For forever His hand is uppermost, and He will certainly prevail and accomplish His will. That is, even if a person has already gone astray and his thought has become accustomed to wandering and thinking outside, G–d forbid — strange thoughts and musings and bad imaginings, G–d forbid — nevertheless, Hashem, blessed be He, is mighty forever. And if one lifts his eyes heavenward, he can always overcome the thoughts and musings and draw his thought toward holiness. For the thought is always in his hand, and Hashem, blessed be He, is mighty forever to stand at his aid if he wishes to overcome them. And this is: “Mechayeh meisim Atah v’rav l’hoshi’a” [You revive the dead and are great to save]. “Mechayeh meisim” is the aspect of the clarification accomplished through the mastery of thought, as above. And this is “v’rav l’hoshi’a” — that Hashem, blessed be He, is great to save, and His salvation is exceedingly great, and He can always save. And the essential salvation is drawn from the aspect of good eitzos, for the eitzos are called yeshu’os [salvations], as above. That is, we mention here the beginning of the repair, which is the deep eitzos mentioned above, from which the repair began, as above — in order to draw the deep eitzos upon us also now, so that we can give counsel to our souls to stand against the bad thoughts that surge like a flood of great waters, G–d forbid. For in each and every repair, one needs eitzos — namely, true eitzos drawn from the wellsprings of salvation, from the deep eitzos mentioned above — in order to merit to overcome all the hindrances and obstacles to the repair. And this is the aspect of the mention of dew and rain in this blessing. For the waters of dew and rain are drawn at their root from the aspect of “deep waters are the counsel,” as above — which are the waters from which the emunah grows. And from there, dew and rain descend and are drawn physically. And therefore, rain does not fall except in the merit of emunah, as our Sages of blessed memory said. And when one blemishes the emunah — which is the aspect of idolatry — it is said: “And He will shut the heavens and there will be no rain” (Devarim 11:17). For when there is emunah drawn from the depth of the well, from the aspect of deep waters mentioned above — through this, rain is also drawn physically. And the opposite, G–d forbid, as above. And this is the aspect of the distinction between dew and rain. For dew is never withheld, but rain is withheld, G–d forbid, through the blemish of the emunah, and one needs for this tefillah and the repair of the emunah, as our Sages of blessed memory said. For dew descends every morning, as it is written: “And in the morning there was a layer of dew” (Shemos 16:13). For regarding emunah, which is the aspect of Malchus, there are two aspects. For there is the aspect of the essential point of Malchus / Emunah — and this point endures forever and is never interrupted, in the aspect of: “And His sovereignty and His faithfulness endure forever,” the aspect of: “And the earth stands forever” (Koheles 1:4). And this is the aspect of the influence of the holy emunah that is bestowed upon us from above always — from where is the root of the emunah that is fixed in the heart of each and every person. But there is a second aspect — namely, that one needs to add additional illumination and vitality and mind upon the point of emunah, and to magnify it with many magnifications, and to build it and to make it into the aspect of a partzuf [complete structure]. And this depends on the repair of our deeds, as all this is understood in the kavanos of the Ari z”l according to his holy way — that there is the aspect of the point of Malchus, which is one point of the ten Sefiros, and there is the aspect of the magnification of Malchus, in which one needs to magnify the point and add upon it the aspect of the nine upper [Sefiros] in order to make it into a partzuf. And this depends on the repair of our deeds, as is known. And this is the aspect of dew and rain. For dew is never withheld and descends every day in the morning. For Hashem, blessed be He, in His goodness renews each day constantly the work of Creation — all to reveal His emunah in the world, to know that there is a Master and Ruler who guides and governs, blessed be His Name forever — and this is the essence, as above. And therefore, each and every day, vitality is drawn to the holy emunah from the deep waters mentioned above — from where its essential growth comes — so that the essential point of emunah mentioned above will have sustenance, so that the world not be destroyed, G–d forbid, for it endures through emunah, as above. And from this aspect, dew descends every day in the morning, for the essential revelation of the emunah is in the morning, as above. But we still need, through the repair of our deeds, to repair the point of emunah, to magnify it and build it, etc., as above. And therefore, we need each day to arouse through our deeds the deep waters mentioned above, etc. — to magnify the point of emunah so that the emunah shines with great light and wondrous revelation in the entire world. And from there, the aspect of rain is drawn — namely, through our digging and uncovering until we find the deep waters mentioned above, to magnify and build the emunah, as above. And this is the aspect of the digging of wells that the Avos dug, as above. And from these deep waters that we dig and find through our arousal — from there rain is drawn, which comes through our arousal from below specifically. And therefore, rain is sometimes withheld, G–d forbid — when the emunah is not in its fullness, namely when one does not engage to dig the waters mentioned above, from which the emunah grows, from where rain has its root, as above — then rain is withheld, G–d forbid. And then one needs tefillah, which is the aspect of emunah drawn from the deep waters mentioned above that we dig — and through this, rain returns and falls, as above. And this is the aspect of: “Mechalkel chayim b’chesed” [Who sustains the living with kindness] — this is the aspect of the repair of the foods that one draws in order to clarify and repair the blemish of the bris that is drawn through the blemish of the foods, G–d forbid, as is explained there (in paragraph 10). And this is the aspect of “mechalkel chayim b’chesed” — with kindness specifically, the opposite of foods in which the evil spirits take hold, G–d forbid, which come from the severity of judgment, the Merciful One save us. And this is the aspect of: “Someich noflim” [Who supports the fallen] — this is the aspect of the pure utterances mentioned above, drawn through the clarification mentioned above, through which all the fallen souls are revived, as is explained there and as above. And this is the aspect of: “V’rofei cholim” [and heals the sick] — for through the repair of the emunah, healing is drawn, as above. And this is the aspect of: “U’matir asurim” [and releases the bound] — this is the aspect of the redemption, the aspect of the redemption from Egypt, when we went out from the house of bondage, from slavery to freedom. For then all the sparks of the nocturnal emissions of Adam HaRishon were clarified and repaired — and this was the essence of the redemption, as is brought there in the Torah mentioned above regarding Nisan (in paragraph 10) — see there. For because this blessing speaks of the essential clarification — clarifying and elevating from “the seal in his flesh” to the aspect of the seal of holiness, which is the aspect of the resurrection of the dead — therefore, we mention in it all the aspects mentioned above that are accomplished through the clarification mentioned above — which is the repair of the emunah accomplished through the drawing of the eitzos from the depths, as above. And then we say the Kedushah and Birchas Atah Kadosh. For through the clarification mentioned above, holiness is completed — through elevating from the aspect of “the seal in his flesh” to the aspect of “engravings of a seal — holy to Hashem,” as above. And this is the aspect of: “And the holy ones praise You every day, Selah” — every day specifically, for every day one needs to repair and clarify all the repairs mentioned above, through which His holiness is increased, etc., above — through the holiness ascending from the low places, which is the essential elevation of holiness, as above. And therefore, after the first three blessings, we begin Birchas Atah Chonein [the blessing of “You graciously grant a person da’as”]. For the first three blessings are the aspect of Birchas Avos, for they correspond to the Avos — Avraham, Yitzchak, and Yaakov — as is known. They are the aspect of the maginei eretz, who are the beginning of the emunah, who elevate from “the seal in his flesh” to the aspect of “engravings of a seal” — which is the repair of the da’as, as above. And therefore, immediately afterward we pray for da’as — Birchas Atah Chonein l’adam da’as. For the first three blessings are only the recitation of His praise, as our Sages of blessed memory said, and in ordering His praise we mention all the repairs mentioned above. But now begins the essential tefillah — the request for our needs. That is, we ask and pray that He draw upon us, blessed be He, all the repairs mentioned above that are accomplished through the maginei eretz, who engage in completing the da’as, which is the essential holiness. And this is why we ask immediately for da’as — Birchas Atah Chonein. And afterward we ask “Hashiveinu” [Bring us back] and “S’lach lanu” [Forgive us]. This is the aspect of Rosh HaShanah and the Ten Days of Teshuvah and Yom HaKippurim, as is explained there in the Torah mentioned above (in paragraph 14) — that on Rosh HaShanah the da’as is repaired through the repair of the emunah — see there. And during the Ten Days of Teshuvah, one repairs the seal and elevates to the aspect of “engravings of a seal — holy,” for this is the essential teshuvah, the aspect of: “If you bring forth the precious from the vile” (Yirmiyahu 15:19). And on Yom HaKippurim is the completion of the repair of the seal, etc. And this is the aspect of these three blessings: “Atah Chonein” — the aspect of the repair of da’as, the aspect of Rosh HaShanah. “Hashiveinu” — the aspect of teshuvah, the aspect of the Ten Days of Teshuvah, the aspect of “if you bring forth the precious from the vile” — namely, to merit to clarify each time from “the seal in his flesh” to the aspect of “engravings of a seal,” etc., as above. “S’lach lanu” — the aspect of Yom HaKippurim, when there is forgiveness of sins, when the repair of the seal is completed, as above. And afterward we say Birchas Go’eil Yisrael [the blessing of the Redeemer of Israel], and through this we draw the aspect of the redemption — the aspect of the holiness of Nisan, when the redemption from Egypt occurred. Through this comes the strengthening of the angel, through which comes the repair of the foods — so that the foods not corrupt the da’as through nocturnal emissions, G–d forbid, which come from there, from which come all the afflictions and troubles and exiles, the Merciful One save us, as is known. And for this we pray that He look upon our suffering and fight our fight against all the harmful forces of the world that stand against us each day, and hasten to redeem us from them with a complete redemption. And all the redemptions are the aspect of the holiness of Nisan, for in Nisan they were redeemed and in Nisan they will be redeemed in the future. That is, that He draw upon us the aspect of the holiness of Nisan — which is the aspect of the strengthening of the angel — to be saved from nocturnal emissions, G–d forbid, that come through the foods, as is explained there — see there. And afterward we pray for healing and Birchas HaShanim [the blessing of the years]. For the essential healing is through the repair of the emunah, as is explained at the beginning of this Torah — that when one falls from emunah, G–d forbid, extraordinary afflictions come, G–d forbid, for which neither remedies, etc. avail. But when one elevates and repairs the emunah, one merits healing. But the essential healing is drawn when one merits the repair of the foods mentioned above — which is the aspect of Nisan, the aspect of the redemption from Egypt, when it was said: “All the illness that I placed… I will not place upon you, for I am Hashem” (Shemos 15:26). And afterward, immediately Birchas HaShanim — in which we pray that the years be in their proper order, and that He bless all kinds of produce for good — which are the foods. That is, we pray for the repair of the foods, that they be drawn in the aspect of blessing and that there be in them no hold of the evil spirits, which are the aspect of curse, G–d forbid — through which comes the corruption of the foods that causes what it causes, G–d forbid, as above. And therefore, we mention several times in this request the language of blessing, as we say: “Bareich aleinu” [Bless upon us], and “v’sein tal u’matar livrachah” [and give dew and rain for blessing], etc., and we conclude: “M’vareich hashanim” [Who blesses the years] — all to bring the earth and its fruits out from the curse of Adam HaRishon, which was caused by the blemish of the bris, G–d forbid, through the sparks of the nocturnal emissions of Adam HaRishon, as is known. And we ask that Hashem, blessed be He, nullify the curses and transform them into blessing — namely, that He repair the foods and there be in them no hold of the sitra achara at all. Also, “Bareich aleinu” alludes to the aspect of Seder Zera’im [the Order of Seeds], mentioned at the beginning of the Torah mentioned above, through which the essential healing comes — namely, that He bless all kinds of produce of the earth for good. And included in this is the repair of the order of seeds, for without this, certainly the produce is not good, since it is not grown and harvested in its proper order, G–d forbid. Thus, we also pray for the proper order of the repair of seeds, through which the essential healing comes. And therefore, “Bareich aleinu” is adjacent to “Refa’einu,” as above. And afterward we say “T’ka b’shofar” [Sound the shofar] — in which we pray for the ingathering of the dispersed. That is, to repair and gather all the sparks of the souls that were scattered through the blemish of the bris, through the waste of seed, G–d forbid, as is explained in the tefillah that one adds there to pray for this, as is known. For all the blessings until now have been in this matter — the repair of the seal of holiness, which is the repair of the bris, the repair of the nocturnal emissions, as above — namely, that we merit to repair the da’as and do complete teshuvah, etc., until we merit to be saved henceforth from nocturnal occurrences, from the blemish of the bris in all aspects, as above. And therefore, now we pray for the ingathering of the dispersed mentioned above — namely, that all the souls that have already been dispersed through the blemish of the bris that we have already stumbled in, G–d forbid — that Hashem, blessed be He, gather them in a second holiness. This is the aspect of the entire matter of this blessing — that He gathers the dispersed of His people Israel, as is known. And afterward we pray: “Hashivah shofteinu” [Restore our judges] — which is the aspect of the repair of the mishpat. For the essential completeness of the repair is through the repair of the mishpat, as above. And therefore, we say “Hashivah shofteinu” after “M’kabeitz nidchei,” etc. For the essential repair of the mishpat is specifically through guarding against raising the aspect of the drop of Eisav and Yishmael to the mind — which is the opposite of the aspect of gathering the dispersed, etc. For the aspect of the drop of Eisav and Yishmael must specifically be repelled. And this is the essential aspect of the repair of the mishpat, as above. Therefore, we say this blessing — the repair of the mishpat — after “M’kabeitz nidchei,” etc., as above. For the aspect of the drop of Eisav, etc., must specifically be repelled and not gathered within the ingathering of the dispersed — for this is the essential repair of the mishpat, as above. And through the repair of the mishpat, specifically then is the completion of the repair of the emunah, as above. Therefore, we say immediately afterward Birchas HaMinim [the blessing against the heretics] — to subdue and uproot the heretics and the deniers. For when this one rises, that one falls. For now the repair of the emunah is completed through the repair of the mishpat, and then all the deniers and heretics fall. For when we scrutinize the words of this awesome and deep and broad Torah mentioned above, we find in every corner and at every end wondrous things. For first, it enumerates several aspects that are corrupted through the falling of the emunah — namely, that extraordinary afflictions come, G–d forbid, for which neither remedies, nor the merit of the Avos, nor tefillah, nor cries and groans, etc. avail. And afterward it explains how to repair the emunah in all the aspects explained there, as above. And we have already explained that the emunah is not repaired in its fullness until one merits all the repairs mentioned there, up to the repair of the mishpat, as above — and specifically then is the repair of the emunah completed in its ultimate fullness, as above. And now we can say that these repairs correspond to the aspect of the corruptions mentioned above. And corresponding to each blemish and corruption of the corruptions mentioned above, there is here a repair corresponding to it. For through crying out from the depth of the heart — through which one digs the waters mentioned above and finds the deep eitzos mentioned above, from which the emunah grows, as above — through this, the cries and groans, etc. are repaired, so that they can now avail. For the cries and groans are the aspect of a voice without speech. And therefore, they are repaired through the deep cries from the depths, from the depths of the heart, which are the roots of the voice. And through the maginei eretz, who repair the geirim and elevate to the aspect of “engravings of a seal — holy,” etc. — through this, the merit of the Avos is repaired so that it avails, for the Avos are the aspect of the maginei eretz, as above. And through the repair of the foods — which are repaired through simchah [joy], which is the strengthening of the angel — through this, healing is drawn. For the essence of all remedies is through eating and drinking — that one gives foods and beverages as medicine. And when one merits, one receives healing through everything one eats and drinks, in the aspect of: “And He will bless your bread and your water, and I will remove illness from your midst” (Shemos 23:25). And through the repair of the mishpat — which is the bond of the Chariot — through this, the aspect of tefillah is repaired. For tefillah is the aspect of the bond of the Chariot, as is known — that through tefillah, the essential unification is accomplished, which is the aspect of the complete bed of Yaakov, which is the aspect of the four banners of the twelve tribes, which are the aspect of the Chariot, as above. And as Rabbeinu of blessed memory wrote (in Likutay Tinyana siman 84) — that the essential connection and attachment to Hashem, blessed be He, is through tefillah, through which the essential unification is accomplished, as is known. And therefore, the essential tefillah is through mishpat, as is explained in the Torah “Emor el HaKohanim” (in siman 2). For the essential completeness of the tefillah depends on the repair of the mishpat, which is the bond of the Chariot, through which the essential unification and connection of Knesses Yisrael with Hashem, blessed be He, is accomplished, the aspect of: “Its chariot of purple, its interior paved with love,” etc., as is known. Thus, healing is drawn through the repair of the foods, which are repaired through simchah, as above (for all remedies come through simchah, as is explained elsewhere, in Likutay Tinyana siman 24) — which is the aspect of Nisan, the aspect of the redemption, which is the aspect of Birchas Go’eil Yisrael. Therefore, Birchas Refa’einu is adjacent afterward, as above. And afterward immediately Birchas HaShanim, in which we pray that the years be in their proper order and that He bless all kinds of produce for good — which are the foods. That is, we pray for the repair of the foods, that they be drawn in the aspect of blessing, and that there be in them no hold of the sitra achara at all. And when the deniers and the wicked fall, then the horns of the righteous are exalted, as it is written: “And all the horns of the wicked I will cut off; the horns of the righteous shall be exalted” (Tehillim 75:11), as our Sages of blessed memory said regarding this matter in the Gemara (Megillah 17b). That is, through the falling of the deniers and heretics, we then pray “Al HaTzaddikim v’al HaChasidim” [for the righteous and for the pious], etc., and for the remnant of their scholars, etc. That is, that the holy yeshivos of the true tzaddikim be restored — which are the aspect of the repair of the emunah in all the repairs mentioned above (as is explained there in paragraph 15, beginning “And this is the aspect of a Rebbe with students” — see there). For in the future, there will be complete, holy yeshivos where they will teach the study of the holy emunah, in the aspect of: “I will yet make you dwell in tents as in the days of the appointed time” (Hosheia 12:10). And as Rashi explains there: “As in the first appointed time, when Yaakov was a wholesome man, dwelling in tents.” And the entire yeshivah of Yaakov Avinu, who studied in the yeshivah with his sons and students, as our Sages of blessed memory said — all of it was in the study of the holy emunah. For the mitzvos had not yet been given, and the essence of their study was in the matter of the holy emunah — to nullify idolatry and denials, and to draw forth and plant and fix in the heart of each and every person the holy emunah in its fullness, as is explained in his holy conversations — that this was the entire occupation of the Avos in their study with the geirim — see there. And therefore, the tractate of Avodah Zarah of Avraham Avinu was four hundred and fifty-six chapters, as our Sages of blessed memory said (Avodah Zarah 14b). For they had a great and wondrous study in this — to uproot and nullify idolatry and denials, and to draw complete emunah into the world. And for this we pray: “Al HaTzaddikim v’al HaChasidim,” etc., “and for the remnant of their scholars” — who are the houses of study of the tzaddikim, who study with their students the study of the holy emunah. They are called “scribes” [sofrim], for they count [sofrim] and tell, orally and in writing, the greatness of the Creator and His sovereignty and His faithfulness, to their children and students. And therefore, geirei tzedek [righteous converts] are included together with them, as we say: “And for the righteous converts,” etc. For through the revelation of the emunah, geirim come into being, etc., as above. And afterward we pray: “V’liYerushalayim” [And to Yerushalayim] and “the throne of David,” etc. — which is the aspect of “thrones for judgment” (Tehillim 122:5). And this is the aspect of “Es Tzemach David” [the sprout of David] — who is Mashiach, who is the master of the repair of the mishpat. For the essential repair of the mishpat is through him, as above, for then the repair of the mishpat will be completed in ultimate fullness through Mashiach ben David. For even though we already prayed for the repair of the mishpat, only some illumination was drawn from there — so that we would have the power to stand against the heretics and deniers. But now we pray for the building of Yerushalayim and the sprouting of the horn of Mashiach — when thrones for judgment will be established in their fullness, and then the repair will be completed in ultimate fullness. (Regarding this matter, there is more to explain, G-d willing.) And then we pray: “Shema Koleinu” [Hear our voice], and we conclude: “Shomei’a Tefillah” [Who hears prayer]. For the essential acceptance of the tefillah — that He hear and accept, blessed be He, our tefillah — is through the repair of the mishpat that will be accomplished through Mashiach, which is the completion of the repair of the emunah, as above. Therefore, Mashiach is comprised of all the tefillos, as is explained elsewhere — because he is the aspect of the repair of the mishpat, as above. And afterward we say “Retzei” and “Modim” — in which we pray regarding the service of the korbanos, that they ascend with favor. For all the aspects mentioned above are the aspect of korbanos and ketores, which are the aspect of clarifications from the depths of the kelipos, through all the repairs mentioned above. And therefore, we now pray regarding the service of the korbanos — that all the korbanos and ketores that are comprised of all the repairs mentioned above be accepted with favor. And this is the aspect of: “Modim anachnu Lach” [We thank You], etc., “and for Your miracles that are with us every day, and for Your wonders,” etc. This is the aspect of: “I will thank Your Name, for You have done a wonder, counsels from afar,” etc. (Yeshayahu 25:1). For now we must thank Him, blessed be He, always for the great miracles and wonders that He has done with us, to keep us alive to this day, to plant and fix in our hearts the holy emunah, which is our life and the length of our days. And this is the essential purpose, and this is the entire delight of the World to Come — to thank Him, blessed be He, always, and to bless and praise and laud Him, etc., for this — for all the miracles and wonders that He has done with us from Egypt until now, so that we remain standing firm in our holy emunah, which is our essential vitality and sustenance forever and for eternity. And this is the aspect of: “All the korbanos will be nullified except for the korban todah [thanksgiving offering]” (Vayikra Rabbah 9:7), as Rabbeinu of blessed memory wrote in the Torah “Yemei Chanukah” (in Likutay Tinyana siman 2) — see there. That is, in the future, they will engage only in this — to thank Him for all the wondrous kindness that He did with us in this world, to implant in us the holy emunah. And we need also now, in this world, to draw upon ourselves this aspect — the aspect of the delight of the World to Come. That is, to thank Him, blessed be He, every day for all this wondrous kindness that He orchestrated through His wonders to implant in us the holy emunah, as above. And afterward we say “Sim Shalom” [Grant peace]. For shalom includes all the repairs in the world. For before any repair, when there is some deficiency and blemish, there is certainly no shalom. And when one repairs — this is the aspect of shalom, that the matter is completed in its fullness. And therefore, the Holy One, blessed be He, found no vessel to hold blessing for Israel except shalom (Uktzin 3:12). For the essence of all the repairs mentioned above is through the deep eitzos mentioned above. And the essential repair of the eitzos is through the aspect of shalom, in the aspect of: “And the counsel of shalom shall be” (Zechariah 6:13). For before the repair of the eitzah, the eitzah was divided in two — his heart was divided and he did not know how to give counsel to his soul. And the essential repair is through meriting a complete eitzah — the aspect of shalom, the aspect of “the counsel of shalom,” as above. And through this, one merits complete emunah, which is the aspect of shalom — that his heart is not divided against Hashem, as is explained in the Torah “Vayaseiv” (in siman 62) — that the essential emunah is through shalom — see there. And through this, one merits the repair of the bris in all the aspects mentioned above — which is the aspect of shalom, the aspect of bris shalom [covenant of peace], as it is written: “Behold, I give him My covenant of peace” (Bamidbar 25:12). And this is the aspect of the repair of the mishpat, which is the essential repair of the bris, the aspect of: “Truth and the judgment of peace shall you judge” (Zechariah 8:16). And this is the aspect of the healings drawn for all the extraordinary afflictions, the aspect of: “Creator of the speech of the lips — peace, peace… says Hashem, and I will heal him” (Yeshayahu 57:19). And this is the aspect of the study of the holy yeshivos, of a Rebbe with students, who increase peace in the world, as our Sages of blessed memory said: Talmidei chachamim increase peace in the world. Amein v’Amein. And see the Pri Eitz Chayim, Sha’ar HaZmiros, chapter 6, in the kavanos of “Vay’vareich David” and the kavanos of “Az Yashir,” where he wrote, and these are his words: “We have already explained above, etc., that you should not wonder that we mentioned the Sefiros and matters doubled and redoubled, for there are many partzufim in each and every world. Therefore, you will find that we return to mention,” etc. — see there. And I have copied this for our matter — that similarly, it should not be surprising in your eyes that we mentioned in the order of the tefillah above all the repairs mentioned above many times. For in each world and in each level, one needs to repair all the repairs mentioned above. And similarly, each and every day, and each month and year, and each generation, etc., as above. For each person needs deep eitzos every day, in the physical and the spiritual, and to magnify the emunah through this, and to accomplish clarifications, which is the aspect of geirim, etc., and to elevate from “the seal” to “engravings of a seal — holy,” etc. That is, to exert oneself to rescue oneself from bad thoughts and to transform all one’s thoughts to holy thoughts, and to repair the foods through simchah, and to draw the aspect of the repair of the mishpat through the bond of the Chariot, as above. And when one merits all these aspects, it is only according to his level and according to that day. And afterward, when he ascends to another level, he needs to begin these repairs anew, for then he needs new eitzos according to that level. And similarly each and every day, for it is impossible to clarify everything at once — only little by little, each and every day and each month and year, etc. And there is still much more to say regarding this. Related to the above, regarding the repair of the mishpat through the bond of the Chariot, which is the aspect of the twelve tribes of the sons of Yaakov, etc.: And this is the aspect of the Choshen HaMishpat [Breastplate of Judgment], in which there were twelve stones bearing the names of the sons of Israel. That is, as above — for the twelve tribes of the sons of Israel, corresponding to whom were the twelve stones, are the aspect of the bond of the Chariot. For they are the four banners, which are the aspect of the four rows of stones. For on each banner was depicted the colors of the stones of that banner, as Rashi explains there in the parashah of the banners (Bamidbar 2). And these four banners, four rows of stones, are the aspect of the bond of the Chariot, which is comprised of the four angels whose sign is argaman [purple], as above. And therefore, these four rows of stones, in which the names of the twelve tribes are engraved, were in the Choshen HaMishpat — for all this is the aspect of the bond of the Chariot, which is the repair of the mishpat, as above.