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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.

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.

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]."

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].

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.

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 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 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]. 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. 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 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. “All the craftsmen [umnin] are paid guardians [shomrai sachar].” For the four guardians are the aspect of the rectification of the malchus [sovereignty], as above. And their laws are three, which are: liability, exemption, and an intermediate. That is: the shomer chinam [unpaid guardian] is exempt from everything; the sho’ail [borrower] is liable for everything; and the shomer sachar and the socheir [renter] are exempt in part and liable in part. This is the aspect of good, and its opposite — that is, evil — and the intermediate. That is, the aspect of the Aitz HaDa’as [Tree of Knowledge], which is mixed of good and evil. Through these three aspects is the rectification of the malchus, which is the aspect of positive commandments [mitzvos asai] and negative commandments [mitzvos lo sa’aseh] and the discretionary [r’shus]. That is: to subdue the evil and to do good; and to refine the aspect of the Tree of Knowledge, to raise the good to holiness — in the aspect of the completeness of lashon hakodesh [the holy tongue] through targum [translation/Aramaic]. And as is understood from the discourse “Tefillah LaChavakuk” (siman 19). And this is the aspect of: “Turn from evil and do good; seek peace” (Tehillim 34:15) — which are the three aspects mentioned above: to subdue the evil, to do good, and to refine and raise the good from the aspect of the intermediate. And this is the aspect of “seek peace,” for peace is the intermediate between two opposites. And through the rectification of the aspect of the intermediate, the aspect of the Tree of Knowledge, through it peace is made — for it is refined and sweetened from the evil and rises to the good, and peace is made between right and left. And therefore shalom [peace] in gematria equals Chashmal with the inclusions [kollelim], as is brought. For Chashmal is the aspect of the rectification of the lashon targum, the aspect of the Tree of Knowledge, as above. And these are the three laws of the four guardians, which are the aspect of the rectification of the malchus, as above — which are: liability, exemption, and intermediate, the aspect of the three rectifications mentioned above, corresponding to the three aspects of good, evil, and intermediate, as above. And this is the aspect of the shomer chinam, who swears regarding everything and is exempt — which is in the aspect of holiness, the aspect of good, where all the exemptions are and there is no liability at all. And this is the aspect of the shomer chinam, who does not desire any payment of wages, but does everything out of love — like a son who serves his father out of love. And this is the aspect of the rectification of the malchus through the aspect of “son” [ben], in the aspect of: “All of Israel are children of kings” — as our Sages of blessed memory said (Shabbos 67a). But the sho’ail is the opposite — for all the benefit is his. Which corresponds to the aspect of the Sitra Achara, which seeks and craves all the desires and pleasures. And therefore he needs extra guarding, for there one must guard most. And therefore he is liable for everything, for there are all the liabilities — for it is called “obligation” [chovah], as is brought. And the shomer sachar is the aspect of the servant [eved], for he is hired to guard like a servant. And therefore he is an intermediate — liable in part and exempt in part, in the aspect of the Tree of Knowledge that is mixed of good and evil. And this is the aspect of Matat[ron], who is the aspect of the servant. And this is the aspect of the craftsmen [umnin] who are paid guardians. For I heard from our master, our teacher and our rabbi [i.e., Rabbainu], may his light shine, regarding the discourse “Tefillah LaChavakuk” mentioned above — regarding what he said there, that the aspect of milah [circumcision] is in the aspect of Chashmal, in the aspect of the completeness of lashon hakodesh through targum, which is the Tree of Knowledge. That is, that one refines and raises the good to holiness — see there. And he said that this is the answer to the heretics [teshuvos haminim], as it is brought in the Midrash, that they asked: If Hashem, blessed be He, desires the circumcision, why did He not create man already circumcised? For how is it possible that the work of Hashem, blessed be He, should lack rectification? But it is in the aspect mentioned above. For even though the lashon hakodesh that comes from Above is complete, even so, it has no completeness except through the good that is raised from the lashon targum. And this is the aspect of the milah, as above. That is, the things that come from Above to this world have no completeness except when one refines the holiness in this world from the aspect of the Tree of Knowledge of good and evil — which is the aspect of the completeness of lashon hakodesh through lashon targum. And it appears, in my humble opinion, that this is also hinted at in the Midrash that is brought there: “Wheat needs to be ground,” etc. — “even man needs rectification” — see there. That is, all things need rectification, that is, birur [refinement] — which is the aspect of the birur of the Tree of Knowledge. And this is the aspect of the milah, as above. And this is the aspect of all the craftsmanship [umanus] in the world. For certainly: “Everything that G–d has made — one cannot add to it or subtract from it, and He has made everything beautiful” (Koheles 3:14). And even so, all things need rectification by man. And this is the aspect of all craftsmanship. For no complete vessel is created from Heaven — and specifically the lower beings, people, must be craftsmen and rectify the vessels. For this is why Hashem, blessed be He, created His world — that people should rectify all things. And this is the aspect of the birur of the Tree of Knowledge, the aspect of the completeness of lashon hakodesh through targum, which is the aspect of the rectification of the milah, as above. And this is what our Sages of blessed memory said in Maseches Kiddushin: that one must learn a craft, and afterward marry a woman, as it is written: “See life with the woman,” etc. (Koheles 9:9) — “life” is the aspect of craftsmanship. For craftsmanship is also the aspect of the rectification of the bris [covenant], as above. And this is what they said there: “There is no poverty from craftsmanship and no wealth,” etc. — “Rather, let him seek mercy from the One Who,” etc. For even though we see that people earn their livelihood from craftsmanship, one must know and believe that this is only through his rectifying those vessels that he completes through his craft — which is the aspect of the rectification of the bris, as above. And through this sustenance is drawn to him, for upon this depends sustenance — as is brought many times, that sustenance depends on the rectification of the bris. And the essential [element] is through refining the birurim and raising them upward — through which abundance is drawn, as is known. [continued:] It emerges that even though one earns his livelihood from craftsmanship, this is only through the rectification and the birur, as above. And therefore there is no poverty or wealth from the craftsmanship itself, but rather according to the rectification — according to what one merits to refine and rectify, as above. And this is what they said: “Rather, let him seek mercy” — for the essential thing is tefillah. For the essential birur and rectification is tefillah, as is brought — that the greatest birur of all is only through tefillah. And this is what they said there: “I set aside all the crafts in the world and teach my son only Torah.” For the Torah rectifies everything. And therefore the Torah is called oman [master craftsman], as it is written: “And I was with Him as an oman” (Mishlai 8:30). But aside from the Torah — that is, one who does not merit to learn Torah — certainly must learn a craft, as our Sages of blessed memory strongly admonished there. For craftsmanship is rectification and birur, the aspect of the rectification of the bris. And through this one merits sustenance, as above. And this is what our Sages of blessed memory said: “Idleness leads to immorality” [habatalah m’vi’ah lidai zimah]. That is, one who does not do work comes to the blemish of the bris. For the idleness from craftsmanship is the aspect of the blemish of the bris, as above. And this is what our Sages of blessed memory said: “Anyone who does not teach his son a craft, it is as if he taught him banditry” [listus]. For banditry and robbery is the aspect of the blemish of the bris, as Rabbainu of blessed memory wrote in the discourse on robbery (siman 69). For even if he does not actually come to commit robberies, even so, he is called a robber — as if he robs the Holy One, blessed be He, as it were. For “the earth is Hashem’s and its fullness” (Tehillim 24:1), and a person does not merit and is not permitted to benefit from the world until he rectifies things — through which he acquires and merits those things. And this is the aspect of: it is forbidden to benefit from this world before reciting a blessing — which is the rectification. And after the blessing, it is his, as our Sages of blessed memory said: since he rectified it. But before the blessing, it says: “The earth is Hashem’s and its fullness.” And one who benefits without a blessing, it is as if he robs the Holy One, blessed be He, and the Congregation of Israel, as our Sages of blessed memory said there in Berachos. And therefore a person must specifically engage in some occupation — either in Torah or in craftsmanship and trade — in order to make some rectification, for which he came to this world. And therefore one who has no craft is a robber, as if he robs Him, blessed be He, as above. [summary:] It emerges that craftsmanship is in the aspect of the rectification of the bris, in the aspect of the milah, which is the aspect of Chashmal — which is the aspect of the completeness of lashon hakodesh through the targum, which is the aspect of the Tree of Knowledge, as above. And therefore the craftsmen are paid guardians — for they are in the aspect of paid guardians who are in the aspect of targum, in the aspect of the Tree of Knowledge, as above. And likewise the socheir — his law is like a shomer sachar. For the shomer sachar is the aspect of a servant who serves in order to receive a reward, as above. And therefore he is in the aspect of Matat[ron], the aspect of the servant, the aspect of the Tree of Knowledge that is mixed of good and evil. And therefore the law of the shomer sachar is liability and exemption, as above. And likewise the socheir is also in this aspect, since he has benefit — for he uses the object — he is also in the aspect of one who serves in order to receive a reward, which is the aspect of the servant, as above. For these four guardians also hint at the service of Hashem. For those who serve are called “guardians,” as it is written: “And he guarded My charge, My commandments,” etc. (Beraishis 26:5). And there are among them four aspects mentioned above, whose generality is three aspects mentioned above — that is, liability and exemption and a mixture of both. And it can be hinted that this is the aspect of the four who entered the Pardais [orchard] — which Rabbainu, may his light shine, wrote about (siman 31): that these four aspects are found among those who enter the service of Hashem and draw close to the Tzaddik. For there is one who enters in peace and exits in peace — the aspect of Rabbi Akiva. And there is the opposite — one who chops the plantings [m’katzeitz ban’ti’os]. And there is the aspect of: “he peeked and was stricken” [haitzitz v’nifga] — “he peeked and died” — that is, one who snatches and enters beyond his level — see all of this in the discourse on Kisufin. And this is the aspect of the four guardians, whose generality is three — that is, liability, exemption, and intermediate, as above. That is: the shomer chinam is exempt from everything, which is the aspect of one who serves Hashem with love, for free, without any receiving of reward. And there is the aspect of all the exemptions — for it is the ultimate completeness of holiness, where there is no liability at all. And this is the aspect of “entered in peace and exited in peace,” which is the completeness of holiness. And there is the opposite — the aspect of the sho’ail, where all the benefit is his and he does not pay any wages. And he is the exact opposite of the shomer chinam, who is the aspect of a guardian and servant for free, without any receiving of wages — and he is the aspect of “free” [chinam] that is within holiness, as our Sages of blessed memory said: “Just as I am for free, so too you shall be for free.” And the sho’ail is the opposite — the aspect of “free” of the Sitra Achara, which is called “free” — as it is written: “We remember the fish that we ate in Egypt for free” (Bamidbar 11:5) — free from mitzvos. For he wants all the desires for free, without wages — that is, without any mitzvos or service of Hashem. And this is the aspect of the sho’ail, where all the benefit is his and he does not pay any wages. And this is the aspect of “chopping the plantings” — which is the aspect of completely evil, as above. And therefore he is liable for everything, for there are all the liabilities, as above. And the shomer sachar is the aspect of one who guards and serves for the sake of receiving wages. And likewise the socheir is the aspect of one who gives wages — that is, the aspect of the service of Hashem that is the aspect of “wages” that are given to Him, blessed be He, as it were, as it is written: “If it is good in your eyes, give me my wages” (Zechariyah 11:12). But he also has benefit — the aspect of the socheir who has benefit from the object. And these two aspects — that is, the shomer sachar and the socheir, who are in the aspect of those who serve in order to receive a reward, as above, and therefore are in the aspect of the servant, the aspect of Matat[ron], the aspect of the Tree of Knowledge of good and evil, as above — they are in the aspect of “he peeked and was stricken,” “he peeked,” etc. For their blemish was in the aspect of the blemish of the Tree of Knowledge, as is brought, and as it says in the Tikkunim: “On the day you eat from it, you shall surely die” — on that day, “he peeked,” etc. For this blemish of “peeking” — that is, entering and gazing at what is not fitting for him — this blemish is because he wants to receive wages, and his service and his entering into the holiness is for the sake of wages. And therefore, since he chooses wages and craves the wages — through this he could come to transgress His will, blessed be He, to enter beyond his boundary, because of the desire for the wondrous reward. For the aspect of entering the Pardais — that itself is the reward. It emerges that the aspect of “he peeked” is the aspect of one who serves for the sake of the reward of the World to Come — through which he could come to the aspect of “peeking,” to enter beyond his boundary, as above. And this is the aspect of the shomer sachar and the socheir, as above. But one who serves without any receiving of reward, who only wants to serve Him and do His will, blessed be He, alone — he certainly will not enter beyond what is fitting for him, and will not transgress His will, blessed be He, since he does not want anything except His will, blessed be He. See the continuation in Hilchos Shomer Sachar, Halacha 2, §15. “The craftsmen are paid guardians” — the matter of the four guardians. Based on the discourse “Maishara D’Sakina,” etc. (siman 30). See there: for the lower saichel, the aspect of chochmah tata’ah [the lower wisdom] — which is the aspect of the wisdom that is in each and every world, which directs the world — this is the aspect of malchus [sovereignty]. And to attain this saichel is through “hating gain” [sonai betza]. And therefore in the days of Shmuel, etc. And one must draw life-force to this saichel, and the essential life-force is from the or hapanim [the light of the countenance] that illuminates on the Festivals [r’galim], etc. And sometimes the aspect of chochmah tata’ah, the aspect of the saichel mentioned above, the aspect of malchus, falls — and from this is made the arba malchuyos [four kingdoms/empires], etc. And each person must see to cut and separate the malchus d’k’dushah [the sovereignty of holiness] from the four kingdoms. And this is accomplished through chesed, in the aspect of: “And a throne is established through chesed” [v’huchan bachesed kisai] (Yeshayahu 16:5), in the aspect of “reap according to chesed,” etc. And for this reason Avraham pursued the four kings — for they are the aspect of the four kingdoms. For he was a man of chesed, and through the chesed he cut and separated the malchus d’k’dushah from the four kingdoms. And therefore four sons came forth from him, which correspond to the “four sons of whom the Torah speaks,” etc. — which are the aspect of dalet [four], the aspect of the malchus d’k’dushah, which is the aspect of dalet, etc. See there, all of this, explained well. And this is the aspect of the four guardians. For guarding is the aspect of malchus, which is the aspect of shamor [guarding/observing], as is brought. For it is the attribute of night, when guarding is needed, as is known. And therefore they are four guardians, corresponding to the aspect of the malchus, which is the aspect of dalet, as above — where guarding is needed from the four kingdoms. And the essential guarding is according to what one merits to raise the malchus d’k’dushah from the four kingdoms through chesed, and to give it life through the or hapanim. For through this one is guarded from all types of damages. For all the possessions of a person and all his wealth are the aspect of malchus. For malchus is the aspect of wealth, for from the aspect of malchus all things in the world emerge — for it is the aspect of the saichel that directs the entire world, as above. And therefore the essential rectification of the malchus d’k’dushah is through hating gain [sonai betza]. For when one falls into the desire for money, then one blemishes the malchus d’k’dushah, which is the aspect of wealth, as above. But one who hates gain and merits the aspect of the chochmah mentioned above, the aspect of malchus d’k’dushah — then his money and his wealth and all his possessions are very precious. For the money of holiness [mamon d’k’dushah] is very precious, as is brought in the words of Rabbainu of blessed memory in another place. For it is the aspect of malchus d’k’dushah, as above. And therefore the money of holiness needs great guarding, for it is the aspect of malchus, where great guarding is needed from the aspect of the four kingdoms, which are the aspect of wild beasts [chayos ra’os] — as it is written in Daniel and in Zechariyah, who compared the four kingdoms to four wild beasts. For from them come all the damages in the world. And therefore the money of holiness needs great guarding from them. (And as Rabbainu of blessed memory strongly warned many many times to guard very carefully the money of Israel, which is the aspect of the money of holiness. For it needs great guarding, as above.) And the essential guarding of the money and the wealth, which is the aspect of malchus, is through raising the aspect of the malchus — the chochmah tata’ah mentioned above — from the four kingdoms, and raising it and giving it life through the or hapanim. Through this one is guarded from all types of damages — from theft, loss, and unavoidable circumstances. For the four kingdoms are the aspect of wild beasts that ravage and tear, as above. And this is the aspect of unavoidable circumstances [onsin], which are through a wild beast and an armed bandit — and this is the aspect of the four kingdoms, as above. And therefore when one cuts and separates the malchus d’k’dushah from them, through this one is saved from unavoidable circumstances, as above. And through giving life to the chochmah tata’ah through the or hapanim, as above, through this one is saved from theft and loss. For theft and loss are through the blemish of the da’as. For the essential theft and loss come through distraction [hesach hada’as] — for it is specifically then that the thief comes, and likewise with loss, as is known through actual experience. And therefore theft and loss are the aspect of the blemish of the da’as. And therefore, through giving life to the chochmah tata’ah, the aspect of malchus, through the or hapanim — which is the aspect of the illumination of the upper saichel that illuminates and completes the lower saichel — it emerges that the saichel is completed. And therefore through this one is saved from theft and loss, which depend on the completeness of the da’as, as above. It emerges that through raising the malchus d’k’dushah from the four kingdoms and giving it life through the or hapanim, through this one is saved from all types of damages — from theft, loss, and unavoidable circumstances, as above. And this is the aspect of the different laws that exist among the guardians. For the sho’ail [borrower] is liable for everything. For the sho’ail — all the benefit is his, and therefore he is liable for everything. For the essential raising of the malchus d’k’dushah from the four kingdoms is through chesed, in the aspect of: “And a throne is established through chesed.” And therefore all the possessions of a person, which are the aspect of his malchus — and a person receives benefit from each and every object — and this benefit is the aspect of ahavah [love], the aspect of chesed, from which come all loves and pleasures. And therefore every person must see to raise all the loves and pleasures that he has from any object or from any thing in the world — to raise everything to Hashem, blessed be He, to raise the love to its root, to the aspect of chesed that is in holiness. And then, through raising the love that is in that thing to the aspect of chesed that is in holiness — through this he raises the aspect of the malchus from the four kingdoms, through the chesed that is in holiness, through which is the essential raising of the malchus, as above. For the possessions themselves are the aspect of malchus, as above. And when one does not raise, G–d forbid, the love that is in that object to its root, then, G–d forbid, through this one gives power to the four kingdoms of the Sitra Achara. For just as the raising of the malchus d’k’dushah is through the chesed that is in holiness — so too, in reverse, through the fallen loves [ahavos n’fulos], G–d forbid, the malchus harish’ah [the wicked kingdom] — which is the four kingdoms — overpowers. For all the desires in the world are the aspect of fallen loves, and through them the wicked kingdom overpowers, G–d forbid, through the blemish of the chesed of holiness, from which come the fallen loves, as above. But when one breaks all the desires and all the pleasures and raises everything to its root, to the root of the love which is the aspect of chesed that is in holiness — through this one subdues and nullifies the wicked kingdom, the aspect of the four kingdoms. And one cuts and separates and raises the malchus d’k’dushah from there, for the essential raising is through the chesed, as above, in the aspect of: “And a throne is established through chesed,” as above. And this is the aspect of tzedakah — that one must give tzedakah from every thing. For through the tzedakah, which is the aspect of chesed, through this one raises the malchus — which is the aspect of the wealth — from the four kingdoms, as above. And then, when one raises all the loves and pleasures that one has from every object and every thing in the world, raising everything to the root of the chesed that is in holiness, as above — then one raises the malchus, which is the aspect of wealth, from the four kingdoms, and raises it to the or hapanim, as above. Then one is guarded from all types of damages — from theft, loss, and unavoidable circumstances, as above. And this is the aspect of: “The salt of money is decrease” [melach mamon chaseir] (K’subos 66b). For one who wants to guard his money so that it should endure in his hand and no damage should have power over it — then “decrease” [chaseir] — that is, he should give tzedakah, as Rashi explained there. For through the tzedakah, which is the aspect of chesed, through which one raises the malchus — which is the aspect of wealth — from the four kingdoms, through this one is saved from all types of damages, as above. And therefore the sho’ail, where all the benefit is his, is liable even for unavoidable circumstances. For since he receives benefit from this thing, he must guard the thing even from unavoidable circumstances. For he must raise the benefit and the love of that thing to its root, to the aspect of chesed that is in holiness — and through this one is saved from all the damages, as above. And therefore the thing stands in the domain of the borrower even regarding unavoidable circumstances. For upon him is placed the guarding even from unavoidable circumstances, since the benefit is his. Therefore he must guard the thing by raising all the pleasures to their root, to the aspect of chesed that is in holiness — and through this one is guarded from all the damages, as above. And therefore if even an unavoidable circumstance occurred, the sho’ail is liable. For the unavoidable circumstance came through his own arrow [b’gira dilai] — because he did not raise the malchus to its root through the love and the chesed that is in holiness, as above. But the other guardians are exempt from unavoidable circumstances. For since they do not receive all the benefit, it is not placed upon them to raise the love and the benefit of that thing to its root — through which one is guarded even from unavoidable circumstances. Since not all the benefit is theirs, but rather belongs to the ba’al habayis [the owner] — therefore the thing is in the domain of the ba’al habayis. For they cannot guard from unavoidable circumstances, for this depends only on one where all the benefit is his, as above. For one whose benefit it is — he specifically can guard from unavoidable circumstances, by raising the benefit to the root of the chesed that is in holiness, through which one raises the malchus d’k’dushah from the four kingdoms, through which one is guarded from unavoidable circumstances, as above. However, even so, the shomer sachar is liable for theft and loss, which come through the blemish of the da’as. For since he receives wages from his fellow, and through the wages that he receives from his fellow, he draws life-force from his fellow to the aspect of his own chochmah tata’ah. For the aspect of the chochmah tata’ah is completed through the aspect of the abundance and the wealth that is drawn to the person. For the aspect of the chochmah tata’ah that exists in every person is the aspect of wealth, the aspect of malchus, as above. And through the money of Israel, the money of holiness, the aspect of chochmah tata’ah is more fully completed and illuminated. For the abundance of the money of Israel, the money of holiness, is drawn from a lofty place, and completes and gives life to the aspect of chochmah tata’ah, which is the aspect of wealth, as above. And as is understood in another place in the discourse “G’zailah” (siman 69) — see there. And therefore the shomer sachar, since his fellow gives him wages and through these wages he receives life-force in the aspect of his chochmah tata’ah from his fellow — therefore he is liable for theft and loss, which depend on the blemish of the da’as, as above. But the shomer chinam, where the benefit is not his and he does not receive any wages — he is not liable for anything. For he is only obligated to guard, since he took upon himself to guard. But when he guards properly, and even so, a theft or an unavoidable circumstance occurred — what could he have done? For the thing is not in his responsibility. But the shomer sachar or the sho’ail — the thing is in their responsibility even though they guarded properly. Even so, the thing is in their responsibility regarding theft and loss or unavoidable circumstances, each one according to his law. For the responsibility of the thing depends on who is placed upon to raise the aspect of the malchus, the aspect of chochmah tata’ah, that is in that thing. That is, the sho’ail, where all the benefit is his, upon him is placed to raise the aspect of the malchus through the chesed that is in holiness, through which one is saved from all damages. And therefore the thing is in his responsibility even for unavoidable circumstances. And likewise the shomer sachar, regarding theft and loss. And understand this matter well. And therefore the craftsmen are paid guardians. For the rectification of the craftsmen, who repair some thing, is through the aspect of chochmah tata’ah, which is the aspect of the master craftsman [uman] of every thing in the world. For the essential craftsmanship is through the saichel, which is the master craftsman that repairs every thing in the world. And therefore the holy Torah, which is the aspect of chochmah from which all the wisdoms in the world are drawn — it is the aspect of the master craftsman of the entire world, as it is written: “And I was with Him as an oman” — a master craftsman [uman] (Mishlai 8:30). And from there the chochmah chains down to all people, who also have wisdom to do craftsmanship, to repair all things. For all things need repair and craftsmanship — for so did Hashem, blessed be He, create the world through the Torah, which is the master craftsman — that all people should receive wisdom from the wisdoms of the Torah, and there should be in their hands also craftsmanship to make vessels and repair all things in the world through their wisdom, which they receive from the wisdoms of the Torah. And therefore Hashem, blessed be He, created all things so that they should need repair by people, as is brought in the Midrash (Beraishis Rabbah 11): that all things need repair by people. It emerges that all craftsmanship is through the aspect of chochmah — that is, through the aspect of chochmah tata’ah, which is the wisdom that directs the world. And therefore the craftsmen are paid guardians. For since he girded his loins to be a craftsman and to repair that thing, it emerges that he obligated himself to draw life-force to that thing. For craftsmanship is the aspect of chochmah that gives life to the thing and repairs it. And therefore he is liable like the shomer sachar — that is, he is liable for theft and loss, which depend on the completeness of the da’as, that is, through giving life to the aspect of the chochmah tata’ah, as above. For the craftsman — the essential craftsmanship is this very aspect: to draw life-force through the Torah, to give life to the chochmah tata’ah, through which is the craftsmanship and the repair of every thing. And therefore the responsibility of theft and loss is upon him, as above. But for unavoidable circumstances they are exempt — for from unavoidable circumstances one cannot guard except through the aspect of the chesed, as above. And this depends on the one who receives the benefit, who must raise the benefit and the love to the root of the chesed that is in holiness, through which one raises the malchus from the four kingdoms, from which come all the unavoidable circumstances, and raises it, etc. — through which one is saved from all types of damages. And this is the essential guarding, as above. Baruch Hashem l’olam, amain v’amain. And this is the aspect of Birchas Kohanim [the Priestly Blessing], the aspect of: “Koh [thus] shall you bless” (Bamidbar 6:23) — “koh” specifically, the aspect of malchus, as is known. For the Kohanim are the aspect of chesed, and therefore they are able to raise and bless and give life to the aspect of the malchus — which is the aspect of all of Israel — in the aspect of: “Koh [thus] shall you bless.” And this is the aspect of: “May Hashem bless you” — with money [b’mamon]. For money, that is, wealth, is the aspect of malchus d’k’dushah. And through the abundance of the money of holiness, illumination and life-force is drawn to the aspect of the malchus, as above. And this is: “and guard you” [v’yishm’recha] — from the damaging forces — that is, from the aspect of the four kingdoms, which are the damaging forces of the world, from which come all the damages, as above. For the Kohanim, who are the aspect of chesed, raise the malchus from them, in the aspect of: “reap according to chesed,” as above. And then they raise the malchus to the or hapanim, as above. And this is the aspect of: “May Hashem cause His countenance to shine upon you” [ya’air Hashem panav ailecha] — the aspect of the or hapanim, as above. Regarding Shmuel it is written (Shmuel I 1:28): “From Hashem I asked for him, and also I have lent him to Hashem; all the days that he lives, he is lent [sha’ul] to Hashem.” The Holy One, blessed be He, became a “borrower” [sho’ail] regarding him, as Rashi explained there. “And Shmuel cut [it] apart” [vay’shaseif Shmuel] — specifically. “All the craftsmen are paid guardians.” For the matter of the craftsmen [umnin] who make and repair all the vessels is astonishing at first glance. For is it not that they cannot make any vessel except through Hashem, blessed be He, having first prepared for them the materials from which the vessels are made? For example, a woodworker cannot make a wooden vessel unless he has wood, which Hashem, blessed be He, created. And likewise a goldsmith needs gold, which Hashem, blessed be He, created. And only then does the craftsman do his work and bring forth a vessel for its purpose. And if so, it is difficult at first glance: why did Hashem do this to the earth, that it should need craftsmen, masters of labor? Is He not, blessed be He, all-powerful? And since in His wisdom He created the wood or the metal, He certainly could have created complete vessels, and there would have been no need for the repair and the making by the craftsmen, the masters of labor. But this matter relates to what is written in the Midrash regarding the question of the heretics, who asked: Why did the Holy One, blessed be He, create man with an orlah [foreskin], so that we need to circumcise him? And why was man not created already circumcised? And they answered them: Everything that the Holy One, blessed be He, created needs repair. The wheat needs to be ground, the lupines, etc. Even man needs repair — that is, the repair of the milah [circumcision]. And the matter is thus: Hashem, blessed be He, created the entire Creation only for the sake of man, the one who possesses free choice [b’chirah]. And therefore it was His will, blessed be He, that man should direct and sustain the entire world and its fullness. And as it is written: “And the earth He gave to the children of man” (Tehillim 115:16). And therefore He wanted that the entire world and its fullness should be directed through is’ar’rusa dil’sasa [arousal from below] specifically — that is, through the actions of the lower beings, people, specifically — that they specifically should direct and give life and sustain the entire world. However, at the beginning of Creation, when there was not yet any person, it was of necessity that He created the world through His wonders alone, without any arousal from below. But He created all things lacking. Until man should repair them — in order that all things should be completed through arousal from below, through the actions of people specifically. And then, through man completing and repairing the thing, it is considered as if he himself made the thing and created it. For such is the truth: that the essential creation needs to be through arousal from below — that is, through the good deeds of the tzadikim. And as our Sages of blessed memory said: “My world, My world! Who created you? Yaakov created you,” etc. And from there it chains down that also in the physical realm, all things are lacking and need repair through the actions of the lower beings, people, specifically. And because of this itself, all things are lacking from the beginning of Creation — because they were created without arousal from below, when the creation has no completeness. For the essential completeness of creation is through arousal from below specifically, as above. And from this is drawn the craftsmanship of all the craftsmen, the masters of labor. For the craftsman specifically must make the vessel from the wood and the metals. For the essential repair and completeness of the vessels — which is the completeness of creation — is through the lower beings, people, specifically. For just as people need to repair and complete the world spiritually through their good deeds — for which everything was created — so too they need also in the physical realm that people specifically should complete and repair all things in the world. And therefore no thing has completeness from the beginning of creation — for the wheat needs to be ground, etc., and likewise the wood and the metals, etc., need craftsmen to make vessels from them. And all of this is because of the aspect mentioned above — that everything must be completed through people specifically, as above. And in truth, it is all one. For through making the vessel and completing the thing physically, through this the thing arrives at its completeness also spiritually. For it is known that everything was created only for His glory, as our Sages of blessed memory said: “Everything that the Holy One, blessed be He, created,” etc. — that is, for the sake of Israel, that they should fulfill the Torah and serve Him, blessed be He, through all the things in the world. And as long as the thing is not repaired physically, one certainly cannot serve Hashem, blessed be He, with this thing. For example, wood or metal — as long as it is an unformed mass and no vessel has been made from it, it is not needed by man and he cannot serve Hashem, blessed be He, with it. But when the craftsman takes the wood and the metal and makes from it a vessel — such as a spoon or a bowl — then it is needed by man, and then man can serve Hashem, blessed be He, with it. For he eats with the spoon and the bowl in honor of Shabbos, or he honors guests with them, and he also recites a blessing over the food that he eats in them, at the beginning and at the end. For certainly, Israel, a holy people, serve Hashem, blessed be He, with all things in the world. But it is impossible for them to perform their service with any thing unless it is first repaired and made into a vessel. And then they repair and complete the thing spiritually through serving Hashem, blessed be He, with it — which is the essential life-force and completeness of all things in the world. It emerges that through the craftsman repairing and making the vessel physically, through this the thing arrives at its completeness also spiritually. And the entire creation was created with wisdom, as it is written: “You made them all with wisdom” (Tehillim 104:24). For there is in every thing in the world a wondrous wisdom. But Hashem, blessed be He, created all things lacking, as above. And because of this He constricted [tzimtzeim] His wisdom and diminished and withheld from the wisdom needed for this thing. For since He wanted this thing to be lacking — and the completeness of every thing is through the wisdom that is in it — therefore He needed to constrict and diminish and withhold the wisdom from this thing, so that it should remain lacking, until man should complete the wisdom of this thing through the wisdom of his own mind, which is the aspect of the arousal from below through which everything needs to be completed, as above. And man’s wisdom — which is the aspect of the arousal from below through which everything is completed — this wisdom is drawn and chained down from the wisdom of the Torah. For the Torah preceded the world and was the instrument [k’li] through which the world was created, as our Sages of blessed memory said. And therefore the Torah is called “oman” [master craftsman], as it is written: “And I was with Him as an oman” (Mishlai 8:30). And from there it chains down to below, to all the lower beings, that they also have wisdom for all types of craftsmanship, through which they complete all things in the world. And this is the wisdom that Hashem, blessed be He, constricted and diminished and withheld from each and every thing, in order that man should complete it through his wisdom, through the wisdom that comes from the Torah. And all of this is because of the aspect of free choice — for everything must be completed through man who has free choice. And through this specifically all things arrive at their completeness — through the wisdom of man that comes from the Torah. And therefore, because there must be free choice, therefore Hashem, blessed be He, constricted and withheld the wisdom from each thing. So that if a person wants, he can add wisdom to this thing and complete it in order to serve Hashem, blessed be He, with it, and then he can serve Him, blessed be He, with this thing and complete and bring it to its completeness also spiritually, as above. And conversely, if he wants, G–d forbid, to incline to the other side, he will find room to err, G–d forbid — since the wisdom has not been revealed in completeness, as above. And this is: “which G–d created to make” [asher bara Elokim la’asos] (Beraishis 2:3). That Hashem, blessed be He, created all things in a manner that man should need to make and repair and finish them. For the wheat needs to be ground, the lupines need cooking, etc., as above. It emerges that the essential craftsmanship of all the craftsmen — its root is drawn from emunah. And likewise the guarding of all things in the world is also drawn from emunah. For shamor [guarding] is the attribute of malchus, which is emunah, as is known. For if all things had been created in their completeness, there would have been no need for either craftsmanship or guarding. For the need for craftsmanship and guarding comes only because all things in the world are lacking from the beginning of creation, as above. And why are they lacking? Because of the tzimtzum of the wisdom, as above. And why did He constrict the wisdom? Because of free choice. And free choice — all is one with emunah, as is known. For the main aspect of emunah is in the place of free choice, for there is no free choice except in the place where emunah is needed. And there, specifically, is where the essential rectification of emunah takes place. It emerges that the root of the craftsmanship and the guarding is from emunah. And since both come from one root, therefore the craftsmen are guardians, as mentioned above. And the more one blemishes the emunah, G–d forbid, through this is drawn more blemish to the creation itself — because of the constriction of the wisdom mentioned above — and through this is drawn more damage and loss to all things in the world, G–d protect us. And therefore, in truth, Torah scholars do not need guarding [talmidai chachamim ainam tz’richim n’tirusa]. For the Torah, which is emunah, guards them, as above. And this is the aspect of the difference between the shomer chinam [unpaid guardian] and the shomer sachar [paid guardian]: that the shomer chinam is exempt from everything, and the shomer sachar is liable for theft and loss, etc. For it is brought in the Torah teaching “Tzivisa Tzedek Aidosecha Ve’emunah M’od” (siman 23) that the essential emunah depends on money — that is, one must spend and scatter money for the sake of the mitzvah. For the attribute of tzedek [justice] — as long as it is not joined with emes [truth] — the dinim [judgments] that are in this attribute of tzedek are still harsh. But when it is joined with emes, then it becomes emunah — in the aspect of: “tzedek when it is joined with emes becomes emunah”. And the main joining of tzedek with emes is through money, as is explained there. For as long as the mitzvah does not cost money, it is still only tzedek. But when one scatters money for the sake of the mitzvah, then it becomes emunah, in the aspect of: “tzedek when joined with emes becomes emunah” — see there. [continued:] And therefore all things in the world, before man completes them through the aspect of emunah, are in the aspect of tzedek, where there is the grasp of the dinim, from which chains down the grasp of the Sitra Achara and the k’lipos, from which one must guard. But when man inclines the tzedek toward emes through the emunah — then the tzedek becomes emunah and there is no more grasp for the dinim and the k’lipos. And this is the aspect of guarding — which comes from emunah, as above. For specifically through emunah, tzedek is completed and sweetened and becomes emunah, and then there is no grasp of the dinim and k’lipos, and then one is guarded from all the damages. And therefore the shomer chinam is exempt from everything. For the shomer chinam guards for free, and this free guarding is the aspect of emunah, for emunah depends on money — and when one does something for free, this is the aspect of the completion of the emunah. And then the tzedek is completed and becomes emunah, and there is no grasp for the dinim and k’lipos. But the shomer sachar, since he receives wages, the emunah is not yet completed through him regarding this thing. For the essential emunah depends on money, and since he is receiving money for the guarding, he has not yet reached the aspect of emunah. And therefore he is liable for theft and loss, which come from the dinim and the k’lipos that have grasp in the tzedek before it becomes emunah. And the essential guarding — that is, to draw the guarding from the aspect of emunah — lies upon him, since he received wages of money or its equivalent, where the essential strengthening of the emunah takes place, as above. And therefore the craftsmen are paid guardians. For the craftsman, since he accepted upon himself the labor and the craftsmanship of this vessel, therefore the guarding certainly falls upon him, as if he had received the wages of guarding. For also the rectification of craftsmanship is only through emunah — for it is impossible to make any vessel without the wisdom of the Torah that is the aspect of the oman, as above. And the essential completeness through the Torah is only through emunah, as above. And money — from which the essential emunah is drawn — is included in this. For the ba’al habayis [the owner] gave him the materials of the vessel, which is the aspect of money. And through completing the vessel through his craftsmanship — which is the aspect of the completion of emunah, as above — through this is drawn the guarding from its root, from the aspect of emunah that depends on money, in the aspect of: “v’emunah m’od” — which is the aspect of: “tzedek when joined with emes becomes emunah,” as above. And this is the aspect of: “Ha’umnam ailem tzedek t’dabairu(n)” (Tehillim 58:2) — “Is it indeed [ha’umnam] silence? Tzedek shall you speak?” For when the thing is lacking, it is in the aspect of silence [ailem] — for one cannot yet give thanks to Him, blessed be He, and bless Him over the thing, since it is still lacking. And this is: “Ha’umnam ailem tzedek” — when the craftsmanship [umanus] is in the aspect of silence, in the aspect of tzedek that has not yet become emunah — then: “tzedek t’dabairu(n)” — that one must draw the speech to complete the aspect of tzedek, in order that it should become emunah, through which is the essential completeness of the craftsmanship, as above. And this is: “Maisharim tishp’tu b’nai adam” — “With uprightness shall you judge, children of man.” “Children of man” [b’nai adam] specifically — that is, the verse says that this matter depends on you, the children of man specifically, to join tzedek with emes. For yosher [uprightness] is the aspect of emes, as it is written: “And write uprightness, words of truth” (Koheles 12:10). That is, you, the children of man, are those upon whom it falls to bring all the things of the world to their completeness by joining tzedek with emes, so that it should become emunah — upon which depends the completeness of all creation. And this depends on the children of man who are in this world specifically, who have free choice, etc., as above. And this is the aspect of Rosh HaShanah. For on Rosh HaShanah, Adam HaRishon was created — he who must complete the entire creation that was created for his sake, as above, as it is written: “which G–d created to make” [asher bara Elokim la’asos]. That the entire creation that Hashem, blessed be He, created — He created everything “to make” — that man should need to make and repair and complete all things, for the wheat needs to be ground, etc., as above. And the essential completeness and repair of all the labors and the craftsmanship is through emunah, which is the completeness of all things. And this is what is needed on Rosh HaShanah — on which Adam HaRishon was created for this purpose, as above. Therefore the entire avodah [service] of Rosh HaShanah is to draw emunah into the world — through which is the essential revelation of His sovereignty, blessed be He, which is what we engage in on Rosh HaShanah. As we say many times: “And may You alone, Hashem, reign” [v’simloch Atah Hashem l’vadecha], etc., “reign over the entire world in its entirety,” etc. And we conclude all the blessings with “King over all the earth,” etc. For the essential purpose of Rosh HaShanah is to reveal His sovereignty, blessed be He, which is the aspect of emunah, as is known. For it is impossible to accept His sovereignty, blessed be He, except through emunah. And through this one completes the entire creation, whose essential completeness is through man, who was created on this day, as above. And therefore we say on Rosh HaShanah: “This is the day, the beginning of Your works” [zeh hayom t’chilas ma’asecha] — even though the majority of creation was created in the first five days, from the twenty-fifth of Elul until Rosh HaShanah, as our Sages of blessed memory said. However, since on Rosh HaShanah man was created — for whose sake everything was created, and he repairs and completes everything — therefore it is considered as if the entire creation was created on this day. And therefore our Sages of blessed memory said: “In Tishrai the world was created” — because on it man was created, and he is the essential one (as is brought regarding this), for he completes everything, as above. And the essential emunah is impossible to receive except through the tzadikay hador [the righteous of the generation] who are the true guardians of the bris [covenant]. For emunah depends on the bris (as is explained in siman 31 mentioned above). Therefore one must travel to the true tzadikim on Rosh HaShanah — in order to merit through them complete emunah, which is the essential purpose of Rosh HaShanah, as above. For the tzaddik is the one who guards the bris [tzaddik hu ma’an d’natir bris]. And behold, it is explained in the Torah teaching mentioned above that through tikun habris [repair of the covenant] one merits to make n’fashos [souls], etc. For one merits ahavah [love] and kisufin d’k’dushah [holy yearnings] that are very precious. Through this one makes n’fashos, which are the aspect of n’kudos [vowel points] for the letters of the Torah — through which is the essential combining and pairing of the letters of the Torah to perform some action. And see there, all of this explained well. And see what is printed nearby in the passage beginning “The combining and joining of the letters,” etc. — see there. And this is: “There is a hevel [breath/vanity] that is done on the earth” (Koheles 8:14), etc. And this is the aspect of the gilgulai han’fashos [reincarnations of souls], etc. And the general principle is that the yearnings and the longing for something holy are very precious, for through them the nefesh [soul] comes into being and is completed through speech, and goes out and rolls about. And sometimes the holy nefesh rolls and comes into the wicked person, and thoughts of teshuvah [repentance] fall upon him, and he can be brought back to good. And likewise the reverse, etc. And this is: “There is a hevel,” etc. Hevel is the breath of the mouth [hevel peh], from which the souls emerge. And through this, there are tzadikim, etc., and there are wicked people to whom it reaches like the deeds of the tzadikim — through a holy breath rolling into them, that is, a nefesh from good yearnings, etc. And this is the aspect of the shofar of Rosh HaShanah. For the breaths [havalim] of the shofar are the aspect of holy breaths, the aspect of holy souls — through which the wicked return in teshuvah, as above. And this is what is needed on Rosh HaShanah, which is the first day of the Ten Days of Teshuvah. And all of this we receive from the true tzadikim, to whom we travel and to whom we bind ourselves. For they are the aspect of “masters of the soul” [ba’alay nefesh], from whom are drawn all the souls and the holy breaths — through which one can bring all the wicked back in teshuvah. And this is the aspect of the shofar of a ram [ayil], which is the ram of Yitzchak who was bound upon the altar — in order that the merit of his binding should be remembered for us. That is, the essential merit of the Akeidah [binding] of Yitzchak is the aspect of ratzon [will] and holy yearnings [kisufin d’k’dushah]. For this was the essential greatness of the nisayon [test] of Avraham and Yitzchak — the essential merit was that they were willing to slaughter and to die for the sanctification of Hashem. And through being willing for this with a complete and true will, it was considered as if he had actually been slaughtered and offered upon the altar — even though in truth He did not send forth His hand against him and did not do anything to him. It emerges that the essential merit of the Akeidah is only ratzon and holy yearnings. And because Yitzchak merited such holy yearnings in truth, with such self-sacrifice — from there is drawn the holiness of the souls of Israel who came forth from him. For in each and every one of Israel there is a holy soul that is willing to sacrifice itself for the sanctification of Hashem always. It emerges that every one of Israel — his soul and his will are strong always for Hashem, blessed be He. For every one of Israel is prepared to die for the sanctification of Hashem, for in the innermost depths of his soul his will is very, very strong for Hashem, blessed be He. And this is because we are all children of Yitzchak our father, who was bound upon the altar and wanted to die for His sake, blessed be He. And the innermost depths of this breath and this will — this is what we draw into the shofar, which is the aspect of the shofar of the ram of Yitzchak. For then, at the time of the Akeidah, the ram was sanctified in his place, and then its horn was sanctified as a shofar — so that Israel, the seed of Yitzchak, should merit to draw the innermost depths of the holy breaths and souls that are rooted in them from Yitzchak. They draw them and bring them out through the holy shofar, which encompasses all the breaths and voices, as it is brought in the holy Zohar: “The place from which all voices go forth is called shofar.” And through bringing forth the innermost depths of the soul — which are the aspect of holy breaths — from within the shofar, through this everyone returns in teshuvah. For these holy breaths are the aspect of holy souls that have the power to go and roll about and bring the entire world back in teshuvah — and this is what is needed on Rosh HaShanah. And as is explained in the Torah teaching mentioned above, the great power of the holy breaths to bring the wicked back in teshuvah, as above. And this is the aspect of: t’kiah, sh’varim, t’ruah, t’kiah. T’kiah is the aspect of the striking of a hand [t’kias kaf] — the aspect of binding oneself to the true tzadikim, from whom one receives the souls and the holy breaths, as above. For all the souls of Israel need to receive the power of the holy breaths from the tzadikim of the generation, as above. And this is the aspect of t’kiah, from the language of “striking the hand” [t’kias kaf], which means binding together. As it is written: “All the nations, clap your hands” [kol ha’amim tik’u chaf] (Tehillim 47:2) — which Rashi explained as: “join together” — that is, they should intermingle and bind together to sound a blast to G–d, etc. Sh’varim — this is the aspect of a broken and crushed heart [laiv nishbar v’nidkeh] — the aspect of longing and powerful yearnings for Hashem, blessed be He, through which one’s heart is constantly broken because of the greatness of the yearnings and the longing with which one yearns with a powerful will for Hashem, blessed be He. And this is the aspect of t’ruah — an expression of love and longing for Hashem, blessed be He, as it is written: “He has not beheld iniquity in Yaakov, etc., and the t’ruas melech [the friendship/love of the King] is in him” (Bamidbar 23:21). And Rashi explained: an expression of affection and friendship — that is, the aspect of love and will, the aspect of love and longing for Hashem, blessed be He, in the aspect of: “For I am lovesick” [ki cholas ahavah ani] (Shir HaShirim 2:5), as is brought in the Torah teaching mentioned above. And this is the aspect of the final t’kiah — to go back and bind the entire world to the yearnings and the souls and the holy breaths, in order to bring them all back to good. In the aspect of: “And it shall be on that day, a great shofar shall be blown, and the lost shall come, etc., and the scattered,” etc. (Yeshayahu 27:13). For the first t’kiah is to bind ourselves to the true tzadikim, in order to receive from them the breaths and the holy souls, as above. And the final t’kiah is in order to bind to us also the entire world — that they should all receive these breaths and holy souls, so that they should all return to Hashem, blessed be He, through this, and accept the yoke of His sovereignty upon themselves — in the aspect of: “All the nations, clap your hands,” etc. And this is the aspect of Malchuyos, Zichronos, and Shofaros [Sovereignty, Remembrances, and Shofar Blasts] that we say in the prayer on Rosh HaShanah. For it is explained in the Torah teaching mentioned above that one must express the holy yearnings with one’s mouth, so that the soul should come forth from potential to actual. And for this the order of the prayers was instituted — see there. And this is the aspect of Malchuyos, etc. — that we express the holy yearnings with our mouths. For Malchuyos is that we accept the yoke of His sovereignty upon ourselves, and we pray that His sovereignty should be revealed over the entire world — which is the essential holy yearnings: that one must constantly yearn and long to accept the yoke of His sovereignty upon oneself with love, and to express these yearnings with one’s mouth, as above. And then these breaths have the power to go and arouse the entire world to teshuvah — and this is the aspect of the blowing of the shofar, as above. And this is the aspect of Zichronos [Remembrances] — for then we pray that He should remember for us His covenant that He established with our fathers. And we mention all the verses that speak of this, as it is written: “And G–d heard their groaning, and G–d remembered His covenant with them,” etc. (Shemos 2:24). And it says: “And I will remember My covenant with Yaakov,” etc. (Vayikra 26:42). And we conclude: “And the Akeidah of Yitzchak for his seed, etc., may You remember. Blessed, etc., Who remembers the covenant.” That is, we now pray that He should draw upon us the merit of the guarding of the bris of our fathers, the tzadikim — in order that through this, the havalim [breaths] of the Sitra Achara, which are made from evil yearnings, should have no power to confuse the world, to cause sin, G–d forbid, through their evil vanities, in the aspect of: “There is a hevel,” etc., as above. For the merit of the tikun habris of our fathers will overpower and ascend before Him, blessed be He, until through this all the holy breaths of the holy yearnings of Israel will be sifted and elevated. And all the breaths of the Sitra Achara — of the evil yearnings — will be nullified before them as nothing and naught. And therefore the verses of Zichronos begin with the matter of Noach, as we say: “And also Noach, with love You remembered,” etc., as it is written: “And G–d remembered Noach, etc., and all that was with him in the teivah [ark]. And G–d caused a wind to pass over the earth, and the waters subsided” (Beraishis 8:1). For Hashem, blessed be He, commanded Noach to enter the teivah, to be enclosed there from before the waters of the Mabul [Flood] — even though there was much deliverance and salvation before Him. But the matter is well explained according to the above: because the generation had corrupted their deeds greatly, and went after their desires and their evil yearnings, until the world was full of evil breaths [havalim ra’im] that are made from evil yearnings — until it was not possible for the world to endure. Therefore He brought upon them the waters of the Mabul. And then Noach had to enter the teivah and be enclosed there — so that he would not receive and absorb the evil breaths of the world, of the evil yearnings. For this was the essential aspect of the ruach ra’ah [evil spirit] that ruled over the world then — that is, an actual evil spirit made from evil yearnings. Because of this he had to be enclosed in the teivah, in order to hide himself from the evil breaths that are the evil spirit made from evil yearnings — through which was the essential destruction of the world at that time. And as is explained in the Torah teaching mentioned above, that through evil yearnings, souls are made that are the aspect of vowel-points, and they give the letters an evil configuration, in the aspect of: “If he does not merit, it becomes a potion of death for him” [lo zachah na’asais lo sam maves] — G–d protect us. And through this they destroyed the world at that time. And Noach had to hide from them in the teivah so that the evil breaths should not have power over him, as above. And this is the matter of what is brought in the Zohar: that in a time of distress [b’idan ak’sa] one must hide. That is, as above — the essential root of all the troubles, G–d protect us, is drawn from evil souls that are made from evil yearnings, through which the letters of the Torah are given a configuration in the reverse direction, G–d forbid, as above. And therefore one must hide in a room, so as not to absorb from the evil breaths, which are the aspect of an evil spirit, G–d protect us. And as it is written: “Go, My people, enter your chambers and close your door behind you; hide for a brief moment until the fury passes” (Yeshayahu 26:20). For one must close oneself in one’s room until the fury and wrath passes — which is made from evil breaths, as above. And Hashem, blessed be He, in His mercy, then remembered Noach the tzaddik who was in the teivah — “and G–d caused a wind to pass over the earth.” And Rashi explained: a “wind of comfort” [ruach naicha], etc. That is, in His mercy He gave power so that the holy breaths of Noach and all who were with him in the teivah should overpower — and they are the aspect of a good spirit, a spirit of comfort. And through this, “the waters subsided” — and the waters of the Mabul were nullified, whose essential dominion was through the evil spirit of the evil yearnings, as above. And for this we pray — that also now He should have mercy upon us and remember all the holy breaths of Israel, of the good yearnings, and sift them from the breaths of the Sitra Achara, of the evil yearnings, so that they should have no power to rule over them, to confuse the world, G–d forbid. Especially since now we have something to rely upon, for we have already had great and awesome tzadikim who guarded the bris to the utmost. And we ask that He should remember for us their merit — and this is the matter of all the verses of Zichronos that we say afterward: that He should remember for us the covenant of our fathers. And we conclude with the Akeidah of Yitzchak, etc. For the Akeidah of Yitzchak is the essential aspect of good yearnings — that he sacrificed his soul with intense passion in truth, to do His will, blessed be He — from which is rooted the holy point in the heart of every one of Israel, to yearn and desire Hashem, blessed be He, with self-sacrifice, as above. And therefore we ask that He should remember all of this for us — so that the holy breaths should overpower through the power of the tzadikim who guarded the bris, and they should ascend before Him with favor, and they should have the power to bring the entire world back in teshuvah. And the evil breaths — which are the aspect of the waters of the Mabul — should have no power to rule over them, to confuse the world, G–d forbid. And this is the essential aspect of z’chirah [remembrance] — that we pray that He should remember for us the merit of our fathers and the Akeidah of Yitzchak, etc. That is, that the evil breaths should not confuse, G–d forbid. For certainly there is no forgetting before Him, blessed be He. But when, G–d forbid, the evil breaths overpower against the good breaths — this is the aspect of forgetting, which is the aspect of “clouds that cover over the eyes” [ananan dim’chas’yan al ainyin] — that is, the good is not recognizable, G–d forbid, because the evil covers over it, G–d forbid. But we come with the power of our fathers who guarded the bris to the utmost. And we remind Him, blessed be He, that even in the generation of the Mabul — when the entire generation was evil, and there was only Noach, a lone individual in the world, and there was not then the merit of holy tzadikim such as these — even so, Hashem, blessed be He, had mercy and remembered Noach, and caused the holy breaths to overpower the waters of the Mabul. And how much more so now, when Israel in general — the majority of them, virtually all of them — yearn very, very much for Hashem, blessed be He, with great yearnings and self-sacrifice. And we have already had holy tzadikim such as these, from the days of our fathers until now — through whose merit it is certainly fitting that all the evil breaths in the world should be nullified and become as nothing and naught, and the holy breaths of the good yearnings should overpower and strengthen, until they bring the entire world back in teshuvah. And this is the entire matter of Rosh HaShanah, which is the first of the Ten Days of Teshuvah, as above. And this is the aspect of Shofaros. For afterward we pray that the holy breaths should go forth and arouse also the entire world in teshuvah — and this is the aspect of the verses of Shofaros. For this is the essential aspect of the receiving of the Torah through the sound of the shofar. For Moshe Rabbainu, in the immensity of his power, drew the power of the holy breaths, which are the aspect of holy souls — through which the letters of the Torah were given a good configuration. And through this he merited to give the Torah then. For in truth, the Torah already existed even before that, for the Torah preceded the world. However, the letters of the Torah have no configuration and no effect except according to the vowel-points that are made through the yearnings, etc. — as is well explained in the Torah teaching mentioned above, see there. And therefore the Torah was not given until Moshe came. For then Israel was purified through the power of Moshe, until their holy yearnings overpowered and gave the letters of the Torah a good configuration. And therefore the Torah was given with the sound of the shofar, which is the aspect of the holy breaths, as above. And this is the aspect of: “And the sound of the shofar was very strong,” etc. (Shemos 19:16). “Very strong” specifically — that is, the sound of the shofar, which is the holy breaths, was going and getting very strong, in order to subdue and break all the breaths of the Sitra Achara, so that they should have no power to give the letters of the Torah a configuration in the reverse direction, G–d forbid, as above. And therefore after the verses of Shofaros we pray that He should gather all the scattered ones, as it is written: “And it shall be on that day, a great shofar shall be blown, and the lost shall come, and the scattered,” etc. (Yeshayahu 27:13). For this is the essential blessing of Shofaros — that the holy breaths of the shofar should overpower, and go and spread throughout the world, until they bring the entire world back in teshuvah, and all the scattered and the lost should be gathered, to bring them all back to holiness. And everything is through the power of the holy breaths, as above. And this is the aspect of what we ask for on Rosh HaShanah regarding life, as we say: “Remember us for life,” etc., “and write us in the Book of Life,” etc. And likewise many times. That is, we ask that we should merit to give the letters of the Torah a good configuration, through the souls that are made from good yearnings. And this is the aspect of: “If he merits, it becomes a potion of life for him” [zachah na’aseh lo sam chayim], as is explained there in the Torah teaching mentioned above. And this is the aspect of the three books that are opened on Rosh HaShanah: the completely righteous are written immediately for life; the wicked, etc.; and the intermediate ones are suspended until Yom HaKippurim — as our Sages of blessed memory said. That is, the tzadikim, who have good and holy yearnings, from which are made good souls and vowel-points, and the letters of the Torah are given a good configuration, in the aspect of: “If he merits, it becomes a potion of life for him” — therefore they are certainly written immediately for life. For they are automatically written for life, since they give the letters of the Torah a good configuration, in the aspect of a potion of life, as above. And likewise, in reverse: the wicked, who make evil souls and vowel-points from evil yearnings — therefore they are written immediately for death, since they give the letters of the Torah the reverse configuration, in the aspect of: “If he does not merit, it becomes a potion of death for him” [lo zachah na’aseh lo sam maves], as is explained there — see there well. The intermediate ones [bainonim] are suspended and standing until Yom Kippur. For the intermediate ones have both good and evil — sometimes holy souls are attached to them, which are good yearnings, and sometimes the reverse. Therefore they are suspended and standing until Yom Kippur — if they will return in teshuvah. That is, they must strive during all the Ten Days of Teshuvah to cause the good yearnings to overpower the evil yearnings. For this is the essential teshuvah: to cause the good to overpower the evil, until the holy souls overpower and give the letters a good configuration, in the aspect of a potion of life. And through this they too merit to be written and sealed in the Book of Life, as above. And therefore the final sealing [g’mar hachasimah] is on Yom HaKippurim. For then is the aspect of the receiving of the Torah. For on Yom HaKippurim the latter Tablets [Luchos Acharonos] were given, regarding which it was said “good” [tov]. For then the letters of the Torah were given a good configuration — and this is the essential aspect of receiving the Torah, as above. And therefore then is the forgiveness of sins. For the essential blemish of all the sins is that through the sins — which are done through evil desires and evil yearnings — one blemished the letters of the Torah and gave them the reverse configuration. But on Yom HaKippurim, which is the completion of the receiving of the Torah, then through teshuvah one merits to return and repair the blemish of the sins and give the letters of the Torah a good configuration. And therefore the intermediate ones are suspended and standing until Yom HaKippurim — for then they have the power to return and give the letters of the Torah a good configuration, as above. For the essential teshuvah is the aspect of good yearnings. For the essential teshuvah is the charatah [regret] — that one regrets the transgression, and “if only he had not done it” — and this is only will and good yearnings. And through this Hashem, blessed be He, forgives him. For the essential thing is the yearnings — through which one gives the letters of the Torah a good configuration, and through this everything is repaired. And this is the aspect of the sukkah that we make after Rosh HaShanah and Yom HaKippurim. For it is explained there in the Torah teaching mentioned above that one who is on the level of Avraham — that is, one who makes good souls through good yearnings — then all his eating is in the aspect of lechem hapanim [showbread], the aspect of “hot bread,” etc. And then all the stars and constellations and all the nations toil for the sake of his sustenance, in the aspect of: “Our bread they are; their shade has departed,” etc. [lachmainu hem, sar tzilam] — for the appearance of the sun is deeper than the shade, etc. See there, all of this explained well. And this is the aspect of the mitzvah of sukkah, which is the tzila kadisha [holy shade], the shade of emunah [tzila dim’haimnusa] — through which one subdues the aspect of the shade of the Sitra Achara, in the aspect of: “Our bread they are; their shade has departed.” And this one merits after Rosh HaShanah and Yom HaKippurim, when all our engagement was to draw into the world holy breaths — which are the aspect of holy souls that ascend from the breaths of the shofar and from all the voices and cries that Israel cry out on Rosh HaShanah, Yom HaKippurim, and the Ten Days of Teshuvah. Through this is the essential arousal of teshuvah during these days, as above. And therefore all the avodah of Yom HaKippurim is through the Kohen Gadol [High Priest], who is the aspect of the tzaddik of the generation, who is the aspect of the ultimate guarding of the bris in completeness. For the Kohen Gadol is commanded regarding the holiness of the bris more than all of Israel — for he is forbidden even to marry a widow (as is explained elsewhere). For the essential souls that are the aspect of good yearnings are drawn through the tzaddik who guards the bris, as is explained there. And this is the aspect of: “For the lips of the Kohen shall guard knowledge, and Torah they shall seek from his mouth” (Malachi 2:7). “If the teacher resembles an angel of Hashem Tz’vakos,” etc. For the teacher is called a Kohen, who is in the aspect of the holiness of the bris more than all of Israel, as it is written: “For they guarded Your word, and Your covenant they preserved” (Devarim 33:9). And the Kohen Gadol is more sanctified than all of them, and he is in the aspect of the teacher and the tzaddik of the generation, who is at the ultimate level of guarding the bris. And therefore all the avodah of Yom HaKippurim is valid only through him. For on Yom HaKippurim is the final sealing for life. And then one must complete the tikun that is made through good yearnings — which are the souls and holy breaths through which the letters of the Torah are given a good configuration, in the aspect of a potion of life. And this is the aspect of the Book of Life, in which we are written and sealed on Rosh HaShanah and Yom HaKippurim for life — which is accomplished through giving the letters of the Torah a configuration for life, through the breaths and souls made from the good yearnings of Israel that are aroused during these days, as above. Therefore on Yom HaKippurim the essential tikun is through the Kohen Gadol, who is in the aspect of the holiness of the bris. For the essential souls come forth through the tzaddik who is in the aspect of guarding the bris, as above. And this is what we say at the beginning of Yom HaKippurim: “Light is sown for the tzaddik” [or zarua latzaddik], etc. — which is the aspect of tikun habris, as is brought. For then one must draw the aspect of tikun habris from the true tzaddik — through which is the essential tikun that is completed on Yom HaKippurim through good souls, as above. And after Rosh HaShanah and Yom HaKippurim, when we merited the aspect of the level of Avraham, who was a “master of the soul” [ba’al nefesh], etc. — that is, to make good souls through good yearnings — therefore then we make the holy sukkah, which is the tzila kadisha [holy shade]. For the essential mitzvah of the sukkah is the eating within it, and all the other needs of a person. For then one merits that the eating and the sustenance should be in the aspect of lechem hapanim, as above — which one merits through the aspect of Avraham, through good yearnings, as above. In the aspect of: “hot bread” — “our bread they are; their shade has departed,” etc., as above. And this is the aspect of the sukkah, which is the holy shade, which subdues and nullifies the shade of the nations, in the aspect of: “Our bread they are; their shade has departed,” as above. For the sukkah is in the aspect of Avraham, the man of chesed, who merited the K’hunah, as it is written: “You are a Kohen forever” (Tehillim 110:4). For he is the aspect of Aharon HaKohen, the man of chesed, through whose merit were the Clouds of Glory [ananay hakavod] — which are the aspect of the sukkah, which is love and chesed. The aspect of longing and holy yearnings that we had during these awesome days — through which we merit this holy shade of the sukkah, which subdues the shade of the nations. And then the eating is in holiness, in the aspect of lechem hapanim, and then all the nations toil for the sake of our sustenance, etc. And for this reason we offer on Sukkos seventy bulls, corresponding to the seventy nations. For now we have a great peace with them, in the aspect of Sukkas Shalom [sukkah of peace]. For they all toil for the sake of our sustenance. For the holy breaths and souls overpowered so greatly, and drew such a great arousal of teshuvah into the world, that even to the nations some of this arousal reached — until it became known to them, in the place where they are, that the essential ones are Israel, and that the essential purpose of the nations is to toil for the sustenance of Israel. And therefore we offer sacrifices for their sake, for we need them so that they should toil for the sake of our sustenance. And this is the aspect of: “And strangers shall stand and tend your sheep, and foreigners shall be your farmers and your vineyard-workers. And you shall be called priests of Hashem” (Yeshayahu 61:5–6). “Priests of Hashem” specifically — the aspect of a Kohen, a man of chesed. Which is the aspect of Avraham, who was a master of the soul, which is made from chesed and love and longing. And this is the aspect of the sukkah — through which the nations toil for the sake of our sustenance, in the aspect of: “And strangers shall stand and tend your sheep,” etc., as above. And then we bring the sustenance from outside to inside, in the aspect of: “We have a well in the field; bring it into the city,” etc. [is lan beira b’dabra, ayaila leih l’masa] — see there at the end of the Torah teaching, well explained. And this is the aspect of the sukkah, through which the nations toil for the sake of our sustenance, as above. And then we bring the sustenance from outside to inside — all of which is the aspect of the sukkah. For the sukkah is in the aspect of an intermediate between outside and inside — that is, between a house and a field. For a house is completely enclosed by walls and roofed well. And in the field and outside there are no walls at all. And the sukkah is an intermediate between them. For this is the essential mitzvah of the sukkah: to leave one’s permanent dwelling and to sit in a temporary dwelling, which consists of the walls of the sukkah that are not roofed well, and the air from outside is drawn into it. It emerges that the sukkah is an intermediate between a house and outside. For this is the essential aspect of the sukkah: to bring the eating and the sustenance from outside to inside, into the house. And this is the aspect of: “And the Festival of Ingathering, at the going out of the year, when you gather in your works from the field” (Shemos 23:16). “When you gather in from the field” specifically — that is, when one needs to gather and bring in the sustenance and the eating from the field into the house, that is, from outside to inside — then one needs to make a sukkah, which is an intermediate between outside and inside. Through this mitzvah one brings in, also in the spiritual realm, all the abundance and the eating and the sustenance from outside to inside — that is, from the nations and the wicked to Israel, in the aspect of: “bring it into the city” — which is accomplished through the holy ropes, the aspect of: “uncoil the ropes for me,” etc. (as is explained there in the Torah teaching mentioned above). Which are the aspect of: “With human cords I will draw them, with bonds of love” (Hoshaia 11:4) — which are the aspect of the sukkah, which is the aspect of bonds of love and chesed between Israel and their Father in Heaven. For then is the essential joining and love — for the sukkah is the aspect of love and chesed, the aspect of the embrace of the right hand, as is known and as is brought in Rabbainu’s words of blessed memory in another place. And the essential mitzvah of the sukkah is the s’chach [the roof-covering] — that is, not to cover the walls with a complete roof like a house, but rather to make a covering and s’chach that is made for shade, in which there are gaps and openings of air. That is, through this we show what we accomplished on Rosh HaShanah and Yom HaKippurim — to cause the holy breaths to overpower so greatly that they arouse the entire world in teshuvah, in the aspect of: “There is a hevel,” etc. Now we need specifically to go out from the house that is well covered, to the sukkah that has many gaps in the s’chach — in order to absorb through there from the holy airs and breaths of the good yearnings that were drawn through the shofar blasts and through the multitude of prayers and cries during these awesome days. For during all the year, the essential dwelling of a person should be specifically in his house — in order to hide and conceal himself from the vanities [havalim] of this world that spread through the air, the majority of which are the vanity of the works of delusion, of the pursuit of this world. But now, during these awesome days, the holy breaths of Israel have overpowered so greatly that we need specifically to go out from there to the sukkah — which is made for shade and is not well covered, but has many gaps in the s’chach. For we now need specifically to absorb from the holy breaths and airs that are drawn through the s’chach. For through there, only holy breaths of the shofar blasts and the prayers of Israel are drawn — which are overpowering during these days, as above. For the sukkah is the aspect of: ima dim’sach’cha al b’nin [the Mother who shelters over Her children] — that is, the Sh’chinah shelters and protects us from the vanities of this world, which are evil breaths and evil yearnings, so that they should have no power over us at all. Rather, only holy breaths of the shofar blasts and prayers of Israel should be drawn upon us through the openings of the s’chach, as above. And this is the four species [arba’ah minim] that we take on Sukkos. Through them we repair the aspect of the four who entered the Pardais [Orchard] — which is brought in the Torah teaching mentioned above. See there, that these four aspects are found in every generation — those who want to approach holiness and draw close to the tzadikim of the generation — in whom there are four aspects; see there. And they are called “those who entered the Pardais,” in which grow types of trees [ilanot]. Therefore, through these four species, which are types of trees that are grasped in His Holy Name, blessed be He — through this one raises and repairs these four aspects. For these four who entered the Pardais are: Rabbi Akiva, who entered in peace and departed in peace; Ben Azai and Ben Zoma — one peeked and was stricken, one peeked and died; and Acher, who chopped the plantings. And this is the aspect of the four species, which correspond to the four groups in Israel, as is brought: the esrog has both taste and fragrance, corresponding to those who have both Torah and mitzvos, who have complete perfection — which is the aspect of Rabbi Akiva, who merited completeness and entered in peace, etc. And the lulav and the hadasim — one has taste but not fragrance, and one has fragrance but not taste — this is the aspect of Ben Azai and Ben Zoma, who were not at the ultimate completeness, even though they were great tzadikim; therefore one peeked and was stricken, and one peeked and died. And Acher, who chopped the plantings — this is the aspect of the sinners of Israel, the aspect of the arvay nachal [willows of the brook], which have neither fragrance nor taste. And we join all these four species together with the esrog, and through this they are all included and bound together — in order to bring them all back to holiness. Through the overpowering of the holy breaths, which are holy souls — through which good vowel-points are drawn to the letters, and the letters are given a good configuration, etc. All of this is the aspect of the tikun of the four who entered the Pardais. For the essential blemish of those who did not depart in peace was because they did not give the letters a proper good configuration through holy souls (see there well in the Torah teaching mentioned above, for it is impossible to repeat every time his holy words, of blessed memory). And therefore now, after Rosh HaShanah and Yom HaKippurim, when the holy breaths and souls overpower — which are the aspect of holy vowel-points to give the letters of the Torah a good configuration — through this all the four aspects mentioned above are repaired, which are the aspect of the four who entered the Pardais. And this is the aspect of the four species that we take now on Sukkos, as above. And this is the aspect of the na’anu’im [wavings/shakings] that we wave with the four species to all four directions of the world, and upward and downward. For the essential wavings are in the air — that is, through the holy wavings in all these directions, we draw upon ourselves the holy breaths and airs, which are the holy souls, in order to give the letters of the Torah a good configuration — in order to repair all the groups in Israel, which are the aspect of the four who entered the Pardais, which are the aspect of the four species, as above. For we wave the air with the four species, and drive out all the evil airs and breaths, and draw only holy breaths and airs, which are holy souls and vowel-points that are made on Rosh HaShanah and Yom HaKippurim from the prayers and the shofar blasts, as above. And therefore the custom according to the Arizal is to perform the wavings in the sukkah. For there, in the sukkah, the holy air rules through the openings of the s’chach, and there we draw upon ourselves this holy air through the wavings, as above. And we wave during “Hodu LaHashem” [Give thanks to Hashem], at the beginning and at the end. For the essential tikun is through the aspect of chesed — which is the aspect of the chesed that is revealed at the opening of the milah [puma d’amah], which is the aspect of love and longing and good yearnings. And this is the aspect of the great abundance of chasadim that are drawn during these days, as is brought in the kavanos [mystical intentions] of the Arizal — that is, chesed and love and longing and good yearnings for Hashem, blessed be He. Through which are all the tikunim that are accomplished during these days — for they are the aspect of good souls and vowel-points that give the letters of the Torah a good configuration, to perform good actions in the world. And through this everything is repaired and completed, as above.