אפוטרופוס ב

Reb Nosson gives a dazzling reading of Naaseh v’Nishma (“We will do and we will hear”): not “we will do before understanding why,” but rather, “we will perform this mitzvah, and our reward is that we will hear [= receive] another mitzvah.” The reward is the next mitzvah. This is why the Sages call it “eternal joy” (simchas olam) — because Hashem lives forever, and the joy that comes from the mitzvah itself (= His joy) is therefore eternal. 44

Likutay Halachos, Choshen Mishpat, Hilchos Umnin. Based on Likutay Moharan, Siman 25 ("Mishechorav Bais HaMikdash"). Translated from the Hebrew.

And this is the aspect of: all the craftsmen [umnanin] are paid custodians [shomray sachar]. For one needs to believe that all the wisdom of the craft of all the craftsmen in the world -- all of them are drawn in their root from the wisdom of the Torah. For the Torah was the tool of the craft [k'li umanuso] of the Creator of B'raishis, as it is written: "Va'ehyeh etzlo amon" ["And I was beside Him as a nursling/craftsman"] (Mishlai 8:30). Do not read "amon" but rather "uman" [craftsman] -- as is explained in the words of Chazal in many places, and especially in Midrash Rabbah, Parashas B'raishis.

But Hashem Yisbarach created the world with the intention that the world should specifically be lacking rectification [m'chusar tikkun], and that man specifically should rectify everything. As it is written: "Asher bara Elokim la'asos" ["Which G-d created to make"] (B'raishis 2:3). That is, Hashem Yisbarach created the entire world and all that fills it "to make" -- that man should make in each thing many labors and crafts, through which specifically will come about the entire tikkun of Creation. And as Chazal said in the Midrash: "The wheat needs to be ground, the lupines need to be rectified," etc. And as we see with our own senses, that there is nothing that Hashem Yisbarach created that we can use for our needs without man performing many acts and labors and rectifications upon it. For example, the wheat -- it is impossible to eat except through grinding and sifting and baking, and for all this one needs many crafts and labors through many various contrivances. And similarly with garments -- it is impossible to wear the flax and the wool except through many, many different labors and crafts. And so with every thing in the world.

The S’firah counts 49 days to purify the Daas from the impurity of Egypt (chametz) and to rectify the fear. Barley (s’orah = 575 = double ManTzePaCh) represents the fallen g’vuros (fears); waving the omer elevates them to their root, which is the shofar blast. Fear begins the process; love and Daas complete it. 45

And each time, in every generation, many, many wisdoms and contrivances are renewed regarding the crafts and the tools of the crafts, to hasten producing the implement for its task (which is what they make -- many contrivances that they call "mashinin" [machines]). And all these crafts and contrivances and their tools, in which there is great wisdom -- all of them are drawn from the wisdoms of the Torah. And all their vitality and sustenance is through emunas chachamim [faith in the sages]. For the true chachamim [sages] of each and every generation exert themselves and toil each time to complete the Torah -- to innovate in it true chidushim [novel insights] and to increase s'farim [books] without end in the Torah. Through which is the main completion of the Torah, as is explained in the above-mentioned Torah -- which is the aspect of "Vi'izain vichikair visikain mishalim harbai" ["And he pondered and investigated and composed many parables"] -- "she'asah oznayim laTorah" ["he made handles for the Torah"], etc. -- as Chazal said: "He tied rope to rope and thread to thread," etc. And similarly, the Midrash brought there several more parables for this -- that it is impossible to understand from the Torah except through the true chachamim who expound the Torah and innovate in it true chidushim and increase holy s'farim in the Torah.

The stunning final section maps all this onto the halachos of guardians (shomrim): the shomer chinam (unpaid guardian = one who serves without wanting reward = rectified Daas + fear) is exempt from all damages. The shomer sachar (paid guardian = serves from fear only, Daas not yet complete) is liable for theft and loss (which come from blemished Daas) but exempt from onsin / unavoidable accidents (which come from fallen fear, which he has already rectified). 46

And the main ones are the holy, righteous chachamim [chachamim hatzadikim hak'doshim] who know all the paths of the Torah in its root, until they find and reveal deep counsels [aitzos amukos] and straight paths and true judgments [mishp'tai emes], etc. -- in a manner that each person, from whatever place he is, can revive his weary soul that has become distant -- as distant as it has become -- to incline him to life, to awaken him and strengthen him and support him, and to find for him an opening of hope always -- that he too will return and draw close to Hashem Yisbarach. For this is the main thing, for "it is not the study [midrash] that is the main thing, but rather the deed [ma'aseh]."

✺ Na Nach Nachma Nachman MayUman ✺ 47 It emerges that the true righteous chachamim perform many awesome crafts and labors in the Torah. And from there is drawn the power and vitality to all the craftsmen and workers in the physical world -- that all the wisdoms of craftsmanship and their contrivances, everything is drawn from the craftsmanship of the true chachamim who innovate in the Torah, as above. And as it is stated in the Tikkunim regarding the masters of the poskim [halachic decisors] -- "dikah paskin minai kamah halachos" ["who decide from it many halachos"], etc. For the Torah that was given to us from Heaven has no completion except through the true chachamim who complete it through their holy s'farim, as above. And therefore all of Creation that Hashem Yisbarach created through the Torah that He gave from Heaven is also lacking rectification, as above. And the holy chachamim -- through their true chidushim through which they complete the Torah, as above -- from there is drawn the power for all craftsmen and workers to rectify all the details of Creation through many crafts and contrivances, as above. For this is known: that all the vitality in the world, in general and in particular, everything is drawn only from the Torah, as it is written: "B'raishis bara Elokim es hashamayim vi'es ha'aretz" -- "B'raishis da Oraisa" ["B'raishis -- this is the Torah"] -- as Chazal said. And the totality of Creation as it was created -- its vitality is from the Torah as it was given from Heaven. And the rectification of Creation that they rectify through many different labors and contrivances is drawn from the true chachamim, to whom the Torah was given to expound and to innovate in it, etc. -- which is the main rectification and completion of the Torah. For without the true chachamim, one does not know anything from the Torah. And from there -- from the wisdom of truth of the chachamim, who through this perform many awesome crafts and labors in the holy Torah -- from there all the craftsmen in the physical world receive their power to rectify every physical thing, as above.

And this is the aspect of the work of the Mishkan [Tabernacle]. For all the labors in the world are included in the thirty-nine labors, and the thirty-nine labors we learn from the Mishkan [mimishkan gamrinan]. For the work of the Mishkan is the rectification and sustenance and vitality of all the labors and crafts in the world. For the main [purpose of] all the work of the Mishkan was to rectify the blemish of emunah that Yisroel had blemished. And the main [cause] was through the blemish of emunas chachamim -- that they did not believe in Mosheh and said: "Ki zeh Mosheh ha'ish lo yadanu meh hayah lo" ["For this man Mosheh -- we do not know what happened to him"] (Sh'mos 32:1). And through this they denied also in Hashem and made avodah zarah [idolatry].

Hilchos Shavuos

And the rectification was through the Mishkan. For through each person bringing the donation of his heart -- gold and silver and copper, etc. -- that was found with him, through this he rectified the emunah in general. For since he gives what he has for the donation of the Mishkan for the sake of Hashem Yisbarach, it emerges that he believes in Him, Yisbarach, that He created everything and He commanded to build a Mishkan.

The general principle: to draw complete Hashgachah [Divine Providence] is through breaking the craving for money, and breaking it is through tz’dakah [charity]. For through breaking the craving for money, the judgment is sweetened, chesed is drawn, the aspect of Mashiach is revealed, the building of the Temple, and Daas is drawn. And through this, one can reveal Torah in the world. For through the Daas, one can gather and take souls, in the aspect of “And the one who takes souls is wise” (Mishlay 11:30). And then: “A wise man ascends the city of the mighty and brings down the strength of its confidence” (Mishlay 21:22). 1

And through all the craftsmen and workers who engaged in the work of the Mishkan, through this they rectified the aspect of emunas chachamim. For they returned to believe that all the crafts and labors in the world -- all of them are rooted in the Torah. For they are drawn from the wisdom of the true chachamim who innovate in the Torah, etc., as above. For in the Mishkan stood the Aron [Ark] with the Luchos Ha'even [Tablets of Stone]. And the main building of the Mishkan and its holiness was all from the holy Aron with the Luchos Ha'even -- which is the aspect of kodshay kodashim [the Holy of Holies], the aspect of the saichel hakolail [comprehensive intellect] that they merited there. Through the fact that there was the entire receiving of the Torah in writing [bichsav] and orally [bi'al peh] -- all of which one merits through teshuvah over the blemish of emunas chachamim, as is explained well in the above-mentioned Torah; see there.

And this is the aspect of: "B'tzal'ail knew how to combine the letters through which heaven and earth were created." For it is all one. For B'tzal'ail was the head of all the craftsmen, with wondrous and awesome wisdom, as is explained in the parashah. And all his wisdom in craftsmanship was because he knew the letters through which [heaven and earth] were created, etc., and to combine them properly. Which is the aspect of the greatness of the holy chachamim, who know the roots of the letters of the Torah through which everything was created, and they know how to combine them and to innovate through this awesome chidushim. And from there is drawn the rectification of all the craftsmen, who are included in the work of the Mishkan. The head of the craftsmen was B'tzal'ail, who knew the letters, etc.

And through this, one merits complete Hashgachah. For the Torah is the aspect of sight — the aspect of the three colors of the eye and the pupil. And through our being close to the Torah, we are close to the sight — and then the power of sight comes in the aspect of “striking” [upon the eye], and then we are reflected and formed within His eyes, as it were — which is the aspect of complete Hashgachah. But the nations, who are far from the Torah — their providence is only from “half the sight,” etc. 2

And it has already been explained that the main guarding [sh'mirah] of every thing is the emunah -- which is the aspect of "shamor" [guard]. For through the emunah -- and the main thing is emunas chachamim, upon which all emunah depends -- through this the Torah is completed and all the dinim [judgments] in the world are sweetened. And through this, all the damages of all the harmful forces in the world are nullified, and every thing is guarded from damage and loss.

And this is the aspect of the rectification of the upper Chariot and the lower Chariot, which are the aspect of the two Shinnim [letters Shin], the aspect of the two intellects. For there is an intellect of the aspect of taking the souls, and there is a second intellect that ascends with them and brings Torah. And they are the aspect of the Shin of three heads and the Shin of four heads, etc. (See there, all of this well.) 3

And therefore the craftsmen are shomray sachar [paid custodians] who are liable for theft and loss and exempt from ones [unavoidable accident]. For when, chas v'shalom, some damage or loss occurs, this is drawn from the blemish of emunah, as above. And therefore the loss of theft and loss is attributed to the blemish of emunah of the craftsman. And the loss of ones that comes through a wild animal or an armed bandit [listim m'zuyan] is attributed to the owner of the item [ba'al hachaifetz].

And this is the aspect of Shavuos, which is called Atzeres [Assembly / Gathering] — namely, the aspect of taking and gathering the souls, through which the aspect of Shavuos is made — namely, receiving the Torah, as above. 4

For theft and loss are drawn from the blemish of da'as [awareness/knowledge]. For the theft comes through hesach hada'as [diversion of attention] -- that he did not guard it properly and did not set his attention well upon the item to guard it from thieves. And similarly, the loss is certainly through hesach hada'as. Therefore this damage is attributed to the blemish of the craftsman, who blemished emunas chachamim and did not believe that all the wisdom of his craft is drawn only from the power of the true chachamim who innovate in the Torah, as above. And through this, the da'as is blemished -- from which comes the damage of theft and loss that comes from the blemish of da'as, as above.

And this is the aspect of Pesach, which precedes Shavuos and is a preparation for receiving the Torah on Shavuos. For Pesach is the aspect of Avraham, the man of chesed [kindness] — which is the aspect of a generous spirit, the aspect of tz’dakah, through which the craving for money is broken and one merits receiving the Torah, as above. 5

But the damage of ones that comes through a wild animal and an armed bandit -- who come without any stratagem, only with a high arm [biz'ro'a ramah] to damage -- this is attributed to the owner of the item. For the item itself, as it is before the craftsman rectifies it, is in the aspect of the creation of the thing as it was created -- as it is, lacking rectification. And its vitality is from the essence of the Torah as it was given from Heaven, as above. And also the essence of the Torah -- its foundation is emunah, as it is written: "Kol mitzvosecha emunah" ["All Your commandments are emunah"] (T'hilim 119:86). And from there all the items in the world receive their vitality as they are before they are rectified through the craftsmen.

And this is the aspect of matzah that we eat on Pesach, for matzah is the aspect of tz’dakah (as brought in the words of Rabainu, may his light shine, in the teaching “They Asked Rabbi Yosi ben Kisma,” siman 57, and elsewhere). And therefore they merited then a great wealth — namely, the wealth of holiness that one merits through breaking the craving for money, the aspect of “Rejoice, Z’vulun” (D’varim 33:18) (as explained there in the aforementioned teaching and in the teaching “You Have Commanded Righteousness — Your Testimonies,” siman 23) — that the essential wealth depends on breaking the craving for money, in the aspect of: “Who is wealthy? One who is happy with his lot” (Avos 4:1). 6

And this emunah is the aspect of emunah in Hashem Yisbarach Himself and in the essence of the Torah -- that Hashem Yisbarach created everything as it is through the Torah. But when one rectifies the thing through the craftsmen, this is the aspect of the rectification that is drawn through emunas chachamim -- who innovate in the Torah and complete the Torah, etc., as above.

And therefore the damage of ones that comes through a wild animal and an armed bandit who come from force [miz'ro'a] -- this is drawn from the blemish of emunah in Hashem Yisbarach and in the essence of the Torah itself as it was given from Heaven. Which is the aspect of kofair ba'ikar [denying the fundamental principle], chas v'shalom. And therefore the armed bandit and wild animal come upon him and want to uproot him -- for he blemished the main emunah, as above. And therefore the damage of ones that comes through a wild animal and bandit is attributed to the blemish of the owner of the item, whose vitality is from the simple emunah, as above. But the damage of theft and loss that comes through the blemish of da'as is attributed to the blemish of the craftsman, who blemished emunas chachamim -- from which is all the wisdom of craftsmanship, as above. And this is the aspect of: "Vayichsov Mosheh es motza'ayhem l'mas'ayhem al pi Hashem, vi'aileh mas'ayhem limotza'ayhem" ["And Mosheh wrote their goings-forth according to their journeys by the word of Hashem, and these are their journeys according to their goings-forth"] (Bamidbar 33:2). For all the journeys [n'si'os] of Yisroel are on account of the corruption of emunah, as he, zichrono livrachah, wrote (in Siman 40) on the pasuk "Aileh mas'ay B'nay Yisroel" -- that the journeys of B'nay Yisroel are on account of "Aileh Elokecha Yisroel" ["These are your gods, O Yisroel"] (Sh'mos 32:4) -- which is the sin of the Aigel [Calf]. The main [cause of the] sin of the Aigel was the blemish of emunas chachamim -- that they said "Ki zeh Mosheh ha'ish lo yadanu," etc., as above. Until they said "Aileh Elokecha Yisroel" -- as if they acknowledge G-d, but they say "these are your gods." And all of this is the aspect of the blemish of emunas chachamim -- that they do not want to go in the way of the true righteous chachamim, and they say that they themselves know the way of Hashem, the way of the Torah. Until they come to complete heresy, and some of them throw off the yoke entirely -- as is seen plainly in these generations. And because of this come all the journeys and upheavals [tiltulin], both collectively and individually. And this is the aspect of the exiles [galuyos] -- that Yisroel are exiled and uprooted [mitultalim], etc., and they have no rest for the sole of their foot. And all of it is because of the corruption of emunah, whose main [aspect] is emunas chachamim, as above. But in truth, the intention of Hashem Yisbarach is for good. For all the upheavals and exiles and journeys on the roads are all so that each person should remember himself through this -- to return in complete teshuvah over the blemish of emunas chachamim. And then the journey is an atonement and rectification for the blemish of emunas chachamim, which includes all blemishes, etc., as above. For through the journeys, he lifts and elevates all the places that he comes to, to Hashem Yisbarach, through the power of emunas chachamim. And as is understood in his words, zichrono livrachah, in many places, and in the writings of the Ari z"l -- that this is the secret of all the exiles in general, and all the journeys in particular of each and every person. As is understood in the kavanos [mystical intentions of prayer] of "Vahavi'ainu l'shalom mai'arba kanfos ha'aretz" ["And bring us in peace from the four corners of the earth"]. And as is understood in our words in the Sefer Sippuray Ma'asiyos [Book of Stories] regarding the matter of the journeys, etc.; see there. And this is the aspect of what is explained in Likutay Tinyana (Siman 76) regarding why Yisroel are called "B'nay HaGolah" [Children of the Exile] -- which is roshay taivos [an acronym for] "Vinishar gam hu lailokainu," etc. ["And he too shall remain for our G-d," etc.] (Z'charyah 9:7); see there. And similarly what is explained in Likutay Tinyana (Siman 56) -- that one who has a heart of Yisroel, wherever he comes he has a place, etc. And similarly in many places. And all of it is through the power of the true tzaddikim in whom one believes truly. For certainly a simple person, even if he is a kosher person, does not have the power for this. Especially since there are places that he comes to that are very, very far from Hashem Yisbarach -- especially where most or all of them are non-Jews, and also the people of Hashem who are mixed among them learn from their deeds, as it is written: "Vayis'arvu vagoyim," etc. ["And they mingled among the nations," etc.] (T'hilim 106:35) -- may Hashem forgive them and return them to the truth speedily. Therefore even the kosher person who is exiled and uprooted among them would not have the power to strengthen himself -- especially to elevate even this place to Hashem Yisbarach and to His Torah -- were it not that Hashem helps him through the power of the true tzaddikim in whom he believes. And therefore, when he is on the road -- especially a long road, especially when he is uprooted in such places, Rachmana litzlan -- then he needs to strengthen himself very much in emunas chachamim and to return in complete teshuvah over the blemish of emunas chachamim. And through this he rectifies the blemish of emunas chachamim. And many holy s'farim are added to the Torah, through which the Torah is completed in the aspect of Luchos Ha'even, in the aspect of Even Sh'siyah [Foundation Stone], Kodshay Kodashim, etc. Through which all the dinim in the world are sweetened -- through the aspect of chochmah ila'ah, the saichel hakolail, which is the aspect of Kodshay Kodashim, etc. Which is the aspect of the inclusivity of all the souls together in the true tzaddik, who is the aspect of the chacham hakolail [comprehensive sage], etc. -- in the aspect of "Anan bachavivusa talya" ["We depend on love/affection"]. And through this itself, all the places to which he was exiled and scattered ascend to their place and their root -- which is the point of Even Sh'siyah from which the world was founded. And then all the borders [g'vulim] and straits [mitzarim] are nullified -- which are the aspect of tzimtzumim [contractions] and dinim -- from which is the main [cause of] all the exiles and upheavals. In the aspect of "Kol rod'feha hisiguha bain hamitzarim" ["All her pursuers overtook her between the straits"] (Aichah 1:3). For everything is included in its root, in the aspect of Even Sh'siyah, Kodshay Kodashim, from which the world was founded. From which is drawn each and every border of each region and country and city and city, and of each place in the world. And as Rashi explained on the pasuk: "Vinatati vahem aitz kol pri" -- that Shlomoh knew the gidin [conduits/roots] to Kush, etc. (Koheles). But all these borders and contractions of each country and of each place need to return to their root -- to Kodshay Kodashim, to Even Sh'siyah -- and to be included there together in the ultimate unity, until they are included in their root in the Creator of all, Yisbarach. For when there is machlokes [dispute] and division among them, from there the mitzarim [straits/oppressors] intensify -- from which are all the enemies [tzarim], Rachmana litzlan -- who suckle from the dinim and the tzimtzumim when they are not sweetened and included together, chas v'shalom. And therefore the main rectification is through emunas chachamim, which one merits specifically through the journeys -- through which they return in teshuvah, etc., as above. And then the s'farim are multiplied in the Torah and the Torah is completed, etc., until everything is included there in the aspect of Even Sh'siyah, Kodshay Kodashim, etc., as above. And this is: "Vayichsov Mosheh es motza'ayhem l'mas'ayhem al pi Hashem" -- "Vayichsov" specifically. For Mosheh Rabbainu, in the great magnitude of his power, introduced teshuvah over emunas chachamim into Yisroel so much, until he wrote within the holy Sefer Torah all the journeys of Yisroel. It emerges that he made from the journeys of Yisroel a Sefer Torah, and completed the Sefer Torah even more -- which is the main rectification of the journeys, etc., as above. And all of this was through the rectification of the Mishkan that he made, in which the Aron stood in the Bais Kodshay Kodashim with the Luchos Ha'even. And this holy Aron traveled before them, with the Kohanim and the Levi'im surrounding it, and all Yisroel traveled after it and attached their thought to the Aron and the Luchos -- "asar dichol ri'usin tiku'in taman" ["the place where all desires are fixed"]. And they were included at the time of their journeying in the aspect of Kodshay Kodashim, the aspect of Luchos Ha'even -- which is the Aron that traveled before them. And therefore the Aron would go ahead before them, as Chazal said. For through it was the main rectification of the journeys, as above. And through this they merited that from all their journeys a Sefer Torah was made. For all the places of their journeying were included in the Torah, in the aspect of Kodshay Kodashim, etc., as above. Which is the aspect of: "Vayichsov Mosheh es motza'ayhem l'mas'ayhem," etc. -- "Vayichsov" specifically, as above. And now you will understand and see wonders. For this is the aspect of what Chazal said: that "Vay'hi binso'a ha'Aron" ["And it was when the Ark traveled"] (Bamidbar 10:35) is considered a separate sefer [book] in its own right. And it is a great wonder -- why should this small parashah be considered more as one of the books of the Torah than all the other parshiyos of the Torah that contain many mitzvos? After all, even the Aseres HaDibros [Ten Commandments] are not considered a sefer in their own right, but rather are included in Sefer Sh'mos or D'varim! But according to the above, the matter is well understood. For all the Torah is included in emunas chachamim, which they merited to rectify specifically through their journeying -- through their traveling after the Aron that went before them, etc. Through which many s'farim were added. And therefore, in all the places that they came to, they received there much Torah. And therefore, from the journeys themselves a Sefer Torah was made. And therefore "Vay'hi binso'a ha'Aron" is considered a unique sefer. For all the Torah depends on this -- that is, on emunas chachamim that they merited through the journeys, etc., as above. For through the journeys they did teshuvah over emunas chachamim, as above, through which s'farim are added to the Torah, as above. And therefore Parashas "Vay'hi binso'a ha'Aron" is a sefer in its own right. For through the journeys -- which is the rectification of emunas chachamim -- a sefer is made, as above. And this is: "Vay'hi binso'a ha'Aron vayomer Mosheh: Kumah Hashem viyafutzu oy'vecha," etc. ["And it was when the Ark traveled, and Mosheh said: Rise up, Hashem, and let Your enemies be scattered," etc.] (Bamidbar 10:35). For then, at the time of the journeying, they needed -- through the power of the holy Aron -- to subdue and scatter the enemies and the haters who suckle from the tzimtzumim and the dinim that come from the mitzarim [straits]. That they should all be nullified through being included in the Luchos Ha'even that are in the Aron, etc., as above. And this is: "Uvinuchoh yomar: Shuvah Hashem rivivos alfay Yisroel" ["And when it rested he would say: Return, Hashem, the myriads of thousands of Yisroel"] (Bamidbar 10:36). This is the aspect of the inclusivity of Yisroel in love and unity, the aspect of "Anan bachavivusa talya." That is, when myriads and thousands of Yisroel gather together, then is the main rectification and rest and repose -- the aspect of "Shuvah Hashem rivivos alfay Yisroel," the aspect of "Anan bachavivusa talya" -- where all the souls are included in the chacham hakolail, in the saichel hakolail, as above. For there are many types of tzimtzumim and changes [shinuyim] in many aspects, and they are included in the aspects of adam [person], makom [place], and z'man [time]. For there are many changes between one person and his fellow, as Chazal said regarding the blessing of "Chacham HaRazim" [the Sage of Secrets], etc., and as is seen plainly. And similarly there are many changes between one place and another, and between the countries and the cities and the regions. And similarly there are many changes in time, between one day and the next. And all of them need to be included together as one, in the aspect of Even Sh'siyah -- which is the main rectification. And this is the aspect of the service of the Kohain Gadol on Yom Kipur -- when all the places were included in Even Sh'siyah on Yom HaKipurim, which is the inclusivity of all the days, through the Kohain Gadol, who is the inclusivity of all Yisroel -- who is sent and chosen from among them. (And see elsewhere where something similar to this is brought with other introductions.) And this is: "Vayichsov Mosheh es motza'ayhem l'mas'ayhem al pi Hashem, vi'aileh mas'ayhem limotza'ayhem." For "motza'ayhem" [their goings-forth] -- this is the aspect of the exile and upheaval, the aspect of going out into exile [y'tzi'ah bagolah]. Which is drawn through the blemish of emunas chachamim -- which is the aspect of the blemish of avodah zarah, regarding which it is said "Tzai tomar lo" ["Go out, say to him"] (Shabbos 75b) -- as Rabbainu, zichrono livrachah, wrote. But when they merit to return, as above, then the upheaval is a rectification. This is the aspect of n'si'ah [journeying], the aspect of "Kum laich l'masa lifnay ha'am" ["Arise, go for a journey before the people"] (D'varim 10:11). The aspect of "Vay'hi binso'a ha'Aron." The aspect of "Mas'ay B'nay Yisroel" -- which Rashi explained: that even the place of rest [m'nuchah] is called a journey, etc. For the journey with the holiness of the Aron -- this is the aspect of rest [m'nuchah]. For through this they rectify the upheaval, and it is included in the main rest and inheritance -- which is Kodshay Kodashim. And this is "motza'ayhem l'mas'ayhem" -- and afterward it is written in reverse: "mas'ayhem limotza'ayhem." For so is the matter: initially, the upheaval is in the aspect of "motza'ayhem," in the aspect of going out into exile. But one needs to see to return, etc., until the going-out into exile becomes included in the aspect of "mas'ayhem," the aspect of "Vay'hi binso'a ha'Aron" -- that it becomes included in the aspect of Kodshay Kodashim, as above. And then there is drawn from there -- from the aspect of Kodshay Kodashim -- rectification and sweetening from the aspect of the saichel hakolail. Through which all the tzimtzumim and dinim are sweetened and rectified. Which is the main rectification of the upheavals that were in the aspect of "motza'ayhem," in the aspect of going out into exile. And this is "Vi'aileh mas'ayhem limotza'ayhem" -- that "mas'ayhem," the aspect of "Mas'ay B'nay Yisroel," the aspect of "Vay'hi binso'a ha'Aron," is a rectification and sweetening for the aspect of "motza'ayhem" in exile. For through Mosheh's writing "es motza'ayhem l'mas'ayhem," Torah was made from them and they were included in their root in the aspect of Kodshay Kodashim. And through this there is drawn from there -- from the aspect of "mas'ayhem," from the aspect of "Vay'hi binso'a ha'Aron" -- there is drawn from there rectification and sweetening. That their journeys that were through the aspect of "Vay'hi binso'a ha'Aron" rectified all their "motza'ayhem" -- all their going-out and upheaval in exile. For all the mitzarim and dinim were nullified, and everything was elevated to Hashem Yisbarach, in the aspect of "Vinishar gam hu lailokainu," as above. And this is: "Galmi ra'u ainecha," etc. ["My unformed substance Your eyes saw," etc.] (T'hilim 139:16). And there it reckons all the three aspects of changes mentioned above -- in person, place, and time. As it is written there: "Im esak shamayim sham atah, vi'atzi'ah Sh'ol hineka. Esa chanfay shachar, eshk'nah bi'acharis yam. Gam sham yad'cha tanchaini," etc. ["If I ascend to heaven, You are there; if I make my bed in She'ol, behold You. If I take the wings of dawn, if I dwell in the uttermost part of the sea -- even there Your hand guides me," etc.] (T'hilim 139:8-10). All this is the aspects of the totality of the changes of places -- regarding all of which he acknowledges to Hashem Yisbarach that all of them are included in Him, Yisbarach. And He in His mercy strengthens him and holds him with His right hand -- that he should not fall and not turn away from Him, Yisbarach, through the multiplicity of changes. For he knows and believes that all the changes -- which are the aspect of tzimtzumim -- all of them are included in Him, Yisbarach. In the aspect of: "If I ascend to heaven, You are there," etc., through "even there Your hand guides me, and Your right hand holds me" -- that His right hand, Yisbarach, the aspect of the kindnesses of Hashem, holds him so that the dinim that come from the changes and tzimtzumim should not overpower him. For when one believes that all of them are included in Him, Yisbarach, everything is sweetened, etc., as above. And he says: "Ach choshech yishufaini vilaylah or ba'adaini. Gam choshech lo yachshich mimeka vilaylah kayom ya'ir," etc. ["Surely the darkness shall envelop me, and the night is light about me. Even the darkness is not dark to You, and the night shines as the day," etc.] (T'hilim 139:11-12). This is the aspect of the change of times, and their main [aspect] is the change between day and night. And regarding this he says that it is all one before Him, Yisbarach -- for "night shines as the day" before Him, Yisbarach. And afterward he speaks of the change in man himself and between one man and his fellow, as it is written: "Od'cha al ki nora'os niflaysi," etc. -- "Galmi ra'u ainecha" ["I thank You for I am fearfully and wonderfully made," etc. -- "My unformed substance Your eyes saw"] (T'hilim 139:14,16). These are the totality of all human beings who were included in Adam HaRishon, as Chazal expounded on this pasuk. That is, all the changes that are between the unformed substances [galmay] of human beings -- "all of them Your eyes saw" -- for all of them are included in You together. And this is: "Vi'al sifrecha kulam yikasaivu" ["And in Your book all of them are written"] (T'hilim 139:16). "Al sifrecha" [in Your book] specifically. For the main rectification is through the multiplicity of s'farim that are multiplied in the holy Torah, through which they are included in the aspect of Luchos, in the aspect of Kodshay Kodashim. And this is: "Yamim yutzaru vilo echad bahem" ["Days were formed and not one among them"] (T'hilim 139:16). This is Yom HaKipurim, which is included from all the days -- when the Kohain Gadol enters the Bais Kodshay Kodashim. Then all the changes are included together in the aspect of the saichel hakolail, through which everything is sweetened -- all types of dinim in the world. From which is the atonement and forgiveness for all the sins and transgressions in the world, as above. And this is: "K'sav zos zikaron basefer" ["Write this as a memorial in a book"] (Sh'mos 17:14) -- which is stated regarding the obliteration of Amalaik. For Amalaik is the contamination of the serpent [zuhamas hanachash], the aspect of heresies [k'firos]. Whose main [power] intensifies on the road, in the aspect of "Asher korcha baderech," etc. ["Who encountered you on the road," etc.] (D'varim 25:18). And therefore, when Mosheh merited to overcome him and to introduce teshuvah into Yisroel until they subdued him -- as Chazal said: "They were dwelling in fasting" -- therefore afterward it was transformed from one extreme to the other. For they merited through this specifically to add a sefer to the Torah, in the aspect of "K'sav zos zikaron basefer," etc. That specifically through the aspect of the war against Amalaik that was on the road, a sefer was added to the Torah. For through this they returned in teshuvah, through which s'farim are multiplied in the Torah, as above. And this is: "Visim bi'oznay Y'hoshua," etc. ["And place it in the ears of Y'hoshua," etc.] (Sh'mos 17:14) -- that he should remember this and transmit it to the generations. For so it is in each and every generation: that whatever the aspect of Amalaik intensifies against the holy emunah -- and mainly against emunas chachamim -- to conceal and hide the truth in its truest sense, Hashem Yisbarach in His mercy and the true tzaddikim fight against him and introduce thoughts of teshuvah into Yisroel. Until there are found in each and every generation people who are truly kosher, who draw close to true tzaddikim with mesiras nefesh and return in teshuvah over the blemish of emunas chachamim. Through which many s'farim are added each time to the Torah, in the aspect of "Visefer kasav ish rivi" ["And a book my adversary has written"] (Iyov 31:35) -- as is explained in the above-mentioned Torah. Through which the Torah is included in the aspect of Even Sh'siyah, through which everything is sweetened -- in the aspect of "Hain tavi Shadai ya'anaini," etc. ["Behold, my desire is that the Almighty would answer me," etc.] (Iyov 31:35) -- as is explained there; see there.