מתנה ה

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And this is itself the aspect of: "And I and the lad will go until ko" — said regarding Avraham. For he believed that even though he was leading his son to slaughter, nevertheless, His words, blessed be He, would certainly be fulfilled — that He said: "For in Yitzchak shall your seed be called". But it is in the aspect of ko — which is very distant and impossible to understand; one can only see from afar, as mentioned above.

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Likutay Halachos – Choshen Mishpat II

Hilchos Matanah u'Matanas Sh'chiv Mayra

Halacha 5 Mahadura Basra (Sections 74–78) · Hashmatot · Halachos 2–3

Halacha 5 — Mahadura Basra (continued)

Sub-heading in the original: Aveidah u'Metzi'ah [Lost Objects and Found Objects]

— 74 —

And this is the aspect of the mitzvah of hashavas aveidah [returning a lost object]. For all losses, Heaven forbid, are drawn from the blemish of da'as [knowledge/awareness], which is the aspect of the blemish of all sins — all of which are included in the sin of the Golden Calf, when Yisrael lost the two aforementioned crowns of na'aseh v'nishma, which are the essential mochin [intellectual faculties] and da'as — namely, knowledge of the nigleh [revealed Torah] and the nistar [hidden Torah], etc. This is the essential da'as of a person, for the sake of which he came into the world. And from this great loss — which is the loss of da'as — all the losses in the world are drawn, Heaven forbid, both physically and spiritually. For even physical losses are drawn from the blemish of da'as, in that one did not exert his intellect and awareness to safeguard the thing. And as our Sages, of blessed memory, said regarding an actual shoteh [mentally incompetent person]: Who is a shoteh? One who loses what is given to him.

Therefore the essential rectification of all losses is through the true masters of da'as, who are the true tzadikim — who are the aspect of Moshe-Mashi'ach — who are the da'as of the entire world. As Adonaynu Moraynu v'Rabbaynu, of blessed memory, wrote (in Lesson 188) that the tzadik searches and finds all the lost objects of the entire world, etc.; see there. For the tzadik is the aspect of Moshe-Mashi'ach who is the da'as of the entire world, through which all losses are rectified — losses that come from the blemish of da'as, as above. For the entire labor of the tzadik is to restore to himself and to all Yisrael the aspect of the two aforementioned crowns of na'aseh v'nishma that Yisrael lost. For Hashem, blessed be He, will in the future restore them to us through Mashi'ach Tzidkaynu, as our Sages, of blessed memory, said on the verse: "And the redeemed of Hashem shall return... and eternal joy upon their heads" [Isaiah 35:10]. And also now, all the true tzadikim labor to rectify all the sins — all of which are included in the sin of the Golden Calf — and to restore to themselves and to all who attach themselves to them the aspect of the two aforementioned crowns, to each and every person according to his exertion and toil in the service of Hashem. And the essential thing is according to his yearnings and longings and good desires and his nostalgic cravings and his abundant conversations and prayers to Hashem, blessed be He, as above.

— 75 —

And this is the aspect of: "So [ko] says Hashem: At about midnight, I will go out" [Exodus 11:4], etc. For the secret of midnight — even Moshe could not fully grasp it, as our Sages of blessed memory said: "Is it possible that Moshe did not know exactly when midnight was, and said 'about midnight'? David knew, for he said: 'At midnight I rise to give thanks to You'" [Psalms 119:62], etc. That is, because Moshe knew that the essential thing is the final redemption, which will be in the merit of David and those connected to him — who are the tzadikim and upright people who rise at midnight to lament over the destruction of the Beis HaMikdash. At that time Hashem, blessed be He, and all the tzadikim in Gan Eden "listen to their voices", etc. And through this the redemption will come, in the aspect of: "Rejoice with her, all who mourn over her" [Isaiah 66:10]. And as our Sages of blessed memory said: "All who mourn over Yerushalayim...", etc.

Therefore the essential returning of a lost object is specifically before yi'ush [the owner's abandonment of hope]. For yi'ush is only from da'as — that he despairs in his da'as from [recovering] the lost object — and then one is not required to return the lost object to him. For every thing receives its vitality from the Torah, which is comprised of na'aseh and nishma. Therefore in every thing and in every object there are these two aspects: the body of the object is the aspect of na'aseh — the aspect of physical doing (asiyah gashmis). And the fact that the object is connected to the da'as and intellect of the person — this is the aspect of nishma, the aspect of ratzon [will/desire]. For there, in the da'as of the person, is the essential acquisition of the object. For all the objects that are in a person's possession from which he derives enjoyment — the essential possession is in da'as and ratzon: the da'as knows that he has this object. Therefore all things are called chafatzim, for cheifetz is an expression of ratzon. For the essential thing is the ratzon and the da'as — there is the essential ownership and dominion that the person who acquires the objects has. For the ratzon and the da'as knows that he has these objects. And this ratzon and da'as of the object — this is drawn from the aspect of nishma, which is the comprehension of da'as, corresponding to the physical body of the object which is the aspect of physical doing, the aspect of na'aseh, as above.

Therefore even if the object is lost from his possession, as long as he does not despair in his da'as and his ratzon from it, one must return the lost object to whoever finds it. For the essential power of all the halachos of all lost objects — both physically and spiritually — is through the fact that Yisrael lost only the aspect of the crown of na'aseh, but the crown of nishma remained with them, as above. Therefore as long as he does not despair in his da'as from the lost object, it is still in his possession, and there is hope that it will return to him. For even though he lost the body of the lost object — he lost only the aspect of the na'aseh — it is still connected to his da'as and his ratzon, and he has not despaired from it. This is drawn from the aspect of the crown of nishma which they have not yet lost, through which there is hope to restore also the aspect of the crown of na'aseh. As explained above: the essential rectification is through the ratzon and the yearning, which is the aspect of nishma that remained for Yisrael, as above.

But when he completely despairs in his da'as from the lost object — which is drawn from the aspect of the blemish of the crown of nishma, in that he does not exert in the da'as with strong desires and longings to restore his lost object — then the lost object is completely lost, and it is not returned to him anymore. For the essential returning of a lost object is through the aspect of nishma that remained for Yisrael, as above. But certainly each person must exert himself exceedingly to hold onto the aspect of the crown of nishma that remains with him — that is, to hold himself very firmly with good ratzon and longings, etc., as above. And as it is found in the Midrash cited above on the verse "And now Yisrael, hear the statutes" [Deuteronomy 4:1] — where He cautioned them greatly that now they should guard well the aspect of the nishma, since they had lost the na'aseh, etc. — meaning as above.

But [Moshe] could not ascertain when the end would be, for it is very sealed, as mentioned above. And therefore, even regarding the first redemption, he hinted in his words, saying: "About midnight, I will go out" — for in all his words and mission, he was gazing toward the final "end." For this reason he initially refused the mission, etc. And therefore he hinted in his words and said: "About midnight, I will go out in the midst of Egypt", etc. — for all the exiles are referred to by the name "Egypt," etc., as our Sages of blessed memory said. And therefore he said "about [midnight]" — for the final "end" is very sealed. Only David, who is himself Mashi'ach, said: "At midnight I rise", etc.

— 76 —

And you will understand on your own that all of this applies both physically and spiritually. For in every matter of a person's service in this world, and in all his blemishes, Heaven forbid, and his deficiencies that he lacks in the service of Hashem — all of which are aspects of losses, as above — all his losses he must seek out with the true tzadikim, as above. But the essential thing depends on the ratzon and good longings, which are the aspect of nishma, as above. For as long as he does not despair of the ratzon and the yearning, and from crying out and praying and supplicating before Hashem, blessed be He — he still always has hope that all his losses will be restored to him. For through guarding at least the point of the aspect of the crown of nishma that remains with him — which is the aspect of ratzon — through this he can restore also the aspect of na'aseh that was lost from him, as above.

And as it is spiritually, so it is physically regarding the mitzvah of returning an actual lost object. For everything is one — for the root of losses and their restoration is drawn from this, as above. And this is what is written in Yechezkel (34): "And I shall set over them one shepherd — My servant David... The lost one I shall seek" [Ezekiel 34:23,16]. For all the lost things will be restored through David, who is Mashi'ach, as above.

— 77 —

And this is the aspect of "for an ox, for a donkey" [Exodus 22:8], etc. And likewise in Parashas Ki Seitzei it is written: "You shall not see your brother's ox or his sheep driven away... and likewise you shall do for his donkey" [Deuteronomy 22:1–3]. The ox and the donkey are the aspect of Mashi'ach ben Yosef and Mashi'ach ben David, as brought above in the name of the Midrash — they subdue and nullify the klippos of Esav and Yishmael, which are the aspects of the ox and donkey of klipah, from which all damages and losses [come]. Everything is rectified through the true tzadikim, who are the aspect of the generality of the two Mashi'chin mentioned above. For it is already explained above (in sections 37–38) that Esav and Yishmael are the aspects of the klippos that are opposite the aspects of mishpat and tzedakah, whose essential rectification is when they are included together in completeness — which only Yaakov merited, etc. And mishpat and tzedakah are the aspects of na'aseh and nishma, as above. And when they are blemished, Heaven forbid, through not being included together properly, from this the aspects of the klippos of Esav and Yishmael draw sustenance, Heaven forbid — from which come all the damages and losses. For through them we lost what we lost. And the rectification is through the aspect of the true tzadikim, who are the aspect of the generality of the two Mashi'chin, as above.

And this is the aspect of what the Torah enumerated regarding returning a lost object — ox and donkey and sheep and garment and every loss — as it is written: "You shall not see your brother's ox or his sheep driven away... and likewise you shall do for his donkey, and likewise you shall do for his garment, and likewise you shall do for every lost thing of your brother" [Deuteronomy 22:1–3]. And likewise in Parashas Mishpatim, where it mentions a lost object, it also mentions all these same aspects, as it is written there: "For an ox, for a donkey, for a sheep, for a garment, for every loss" [Exodus 22:8]. And certainly there are very deep mysteries in this, and whatever we can hint in them it is our obligation to search and seek and find some hint. And the matter according to the above is that the holy Torah hints to us in these things — ox and donkey, sheep and garment and every loss — all the aspects of the rectifications that are rectified through returning a lost object. That is, the corruptions from which the loss came are rectified. For the loss is drawn from the loss of the crowns of na'aseh and nishma mentioned above, which are the aspects of tzedakah and mishpat, etc., as above.

And this is the aspect of the ox and donkey, which are the aspect of the two Mashi'chin — Mashi'ach ben Yosef and Mashi'ach ben David — who subdue the klippos of Esav and Yishmael, etc., as above. And when one fulfills the mitzvah of returning a lost object, then the holiness from the aspect of the true tzadikim is drawn upon him — they who are the aspect of the two Mashi'chin who find all the lost things and restore them to their owners. This is the aspect of the rectification of the two aforementioned crowns, as above. And through the aspect of the rectification of the two aforementioned crowns, through this one merits azus d'kedushah [holy boldness], and through azus d'kedushah one merits complete emunah, and through this one merits chosam haraglin [the feet-seal] — which is the aspect of shalom in all its aspects — that is made through the mochi'chei hador [admonishers of the generation], through which banishment and displacement are nullified, etc.

And therefore Moshe said then: "Ko [so] says Hashem" — for this prophecy of the aspect of midnight, which alludes to the final end, is very distant and impossible to ascertain. Therefore he spoke in the language of ko, as mentioned above.

And this is the aspect of "for a sheep and for a garment, for every loss." The seh [sheep] is the aspect of azus d'kedushah, which is the aspect of ashirus d'kedushah [holy wealth] — the aspect of the blessings that Yaakov received from Yitzchak in order to subdue Esav, who is the azus of the Sitra Achra, as above. For the essential azus comes through wealth, as it is written: "And a rich man answers with boldness" [Proverbs 18:23]. And it is written: "The wealth of a rich man is his strong city" [Proverbs 10:15]. Therefore Hashem, blessed be He, in His mercy arranged that Yaakov should receive the blessing of livelihood and wealth, so that he would merit azus d'kedushah — the aspect of "The voice is the voice of Yaakov" — through meriting simchah [joy]. For this is the essential rectification of holy wealth, in the aspect of Who is wealthy? One who rejoices in his portion — through which one overpowers the azus of the Sitra Achra, which is the aspect of Esav, as above.

And this is itself the aspect of: "And I and the lad will go until ko" — said regarding Avraham. For he believed that even though he was leading his son to slaughter, nevertheless certainly His words, blessed be He, would be fulfilled. But it is in the aspect of ko — which is very distant, as mentioned above.

And this is the aspect of the seh, which is the aspect of ashirus d'kedushah, the aspect of "and the ashterot of your flocks" [Deuteronomy 7:13] — as our Sages, of blessed memory, expounded: they enrich (m'ashros) their owners. Therefore they are called ashterot, an expression of strengthening, as in "Ashterot Karnayim" [Genesis 14:5]. Therefore all the wealth of Yaakov was through flocks, which allude to Yisrael, as found in the Midrash cited above. For they are the aspect of ashirus d'kedushah, the aspect of azus d'kedushah — drawn from na'aseh and nishma, which are the aspects of the generality of tzedakah within mishpat that Yaakov merited in completeness, as above. And through azus d'kedushah one merits emunah. And this is the aspect of "for a garment" [salmah], the aspect of "wrapping light as a garment" [Psalms 104:2]. For emunah is the essential light that illuminates, as is explained elsewhere. For the essential emunah is through emes [truth], which is the aspect of the light of the face, etc., as is explained many times elsewhere. And this is the aspect of "Hashem has donned strength, He has girded Himself" [Psalms 93:1], which is the aspect of emunah, as it is written: "And emunah is the girdle of His loins" [Isaiah 11:5]. The emunah is the aspect of garments, the aspect of the salmah mentioned above — drawn from azus d'kedushah, the aspect of "Hashem has donned strength, He has girded Himself," etc., as above.

And this is "for every loss," and likewise in Parashas Ki Seitzei it is written: "And likewise you shall do for his garment, and likewise you shall do for every lost thing of your brother," etc. This alludes to the rectification of chosam haraglin, which is the completion of the rectification — accomplished through the admonishers of the generation who make peace between Yisrael and their Father in heaven, and fully atone for the sin of the Golden Calf. For before Him, blessed be He, they minimize the sin and say: "Why, Hashem, should Your anger burn against Your people?" [Exodus 32:11]. And before Yisrael they magnify the sin and return them in complete teshuvah, as it is written: "You have sinned a great sin" [Exodus 32:30]. All of this was said in connection with the sin of the Golden Calf. And through these admonishers of the generation, through this comes the essential completion of the rectification in its fullness. For the entire aforementioned Torah-teaching is embedded — its beginning in its end, and its end in its beginning (as will be explained somewhat further on).

And this is the aspect of "for every loss." For the essential rectification of the generality of all losses — which are the forfeiture of ashirus d'kedushah, Heaven forbid — is through the rectification of chosam haraglin, from which all wealth [flows], in the aspect of: "And all the substance that was at their feet" [Deuteronomy 11:6] — which our Sages, of blessed memory, expounded: This is a person's money, which stands him upon his feet. For through the rectification of chosam haraglin, shalom is made, as above, and the banishment and displacement are nullified — which is the aspect of the blessing of livelihood and wealth, whose essential root is through shalom, in the aspect of The Holy One, blessed be He, found no vessel that holds blessing except for shalom — and the banishment and displacement are nullified, which is the aspect of losses, in the aspect of "I have strayed like a lost sheep" [Psalms 119:176]. It emerges that the holy Torah hinted to us in these things that it mentioned — ox and donkey, and sheep and garment and every loss — all the rectifications that are drawn from hashavas aveidah, as above. And the essential of all the rectifications are drawn through the true tzadikim, who are the aspect of the two Mashi'chin mentioned above, who are the aspect of the ox and donkey. Therefore in Parashas Mishpatim the Torah mentioned only the ox and donkey, as it is written: "If you encounter the ox of your enemy or his donkey gone astray, you shall surely return it to him" [Exodus 23:4]. For there is the essential rectification, as above.

— 78 —

And this is: "And Yehudah approached him and said: Please, my lord" [Genesis 44:18], etc. Yehudah is the aspect of Mashi'ach ben David, who emerged from him. Yosef is the aspect of Mashi'ach ben Yosef. As found in the Zohar and Midrashim on this verse — "And Yehudah approached him": This is the drawing near of king to king — as it is written: "For behold the kings assembled; they passed by together" [Psalms 48:5] — "they passed by" — and all the destroyers and harmful ones of the world were nullified, which are included in the klippos of Esav and Yishmael, from which comes the essential of this exile. And the essential rectification that is drawn through them is through the fact that they are constantly laboring with strong desires to make from the nishma a na'aseh, from the prayer — Torah, until they are included in t'filas Hashem and in Toras Hashem literally, until they draw wondrous new chasadim that are the aspect of tzedakah included within mishpat — until all manner of dinim [judgments] and charon af [fierce anger] are nullified from Yisrael, etc., as above.

For Yehudah is the aspect of the rectification of nishma, which is the aspect of prayer, the aspect of "This time I shall thank (odeh) Hashem" [Genesis 29:35]. Yosef is the aspect of the rectification of na'aseh, the aspect of Torah, in the aspect of "G-d has gathered (asaf) my disgrace" [Genesis 30:23], the aspect of "Remove from me disgrace and contempt, for I have guarded Your testimonies" [Psalms 119:22]. And it is written: "Remove my disgrace which I have dreaded, for Your judgments are good" [Psalms 119:39]. Mishpat — this is the aspect of Torah, as above. And the essential rectification is when Yehudah is included together with Yosef, which is the aspect of the generality of the two Mashi'chin together. This is the aspect of what is written in the haftarah of Parashas Vayigash: the essential rectification is when the two staves — Yehudah and Yosef — are included together, as it is written there: "And they shall become one in your hand" [Ezekiel 37:17], etc. For the generality of Yehudah and Yosef is the aspect of the generality of nishma included within na'aseh — that from the nishma should become na'aseh, from prayer — Torah — until the tzedakah is included in a wondrous generality within the mishpat, until all the dinim and the charon af in the world are sweetened, as above.

And this is the aspect of the ox and donkey that Yaakov boasted: "And I have acquired ox and donkey" [Genesis 32:6] — which are the aspect of the two Mashi'chin, as above. For shor [ox] is the aspect of the rectification of the nigleh, for shor is an expression of seeing and gazing, as it is written: "I behold him (ashurenu) but not near" [Numbers 24:17] — this is the aspect of the nigleh that one sees openly. Chamor [donkey] is the aspect of the nistar, the aspect of chumra d'shma'assa [the difficulty of the teaching] — which is the aspect of the nistar that is hard to grasp except through great exertion.

And this is: "And Yehudah approached him" — the aspect of nishma, the aspect of nistar, the aspect of prayer, the aspect of tzedakah — "and said to him" — that is, to Yosef, the aspect of Torah — "Please, my lord, let your servant speak a word in the ears of my lord." And Rashi explains: "Let my words enter your ears." Davar [word] — this is the aspect of the words of Torah that are explained there in the aforementioned Torah-teaching, which are the aspects of the nistar, etc., as above. And this is "let my words enter your ears" — requesting that the words of Torah, the aspect of the nistar, should enter into the revealed Torah. That is, that he should merit to reveal the nistar — which are the secrets of Torah — and introduce them into the Torah of the nigleh. For there is nothing that is not alluded to in the Torah. And the tzadik, when he grasps hidden secrets, is not satisfied with this until he introduces them into the Torah of the nigleh, so that he can reveal Torah to the public through them. And the essential thing is that he should draw from them counsel and pathways and arousal and strengthening for each person, wherever he may be. This is the essential generality of nishma included within na'aseh, as above (in section 24).

And this is the aspect of "Let your servant speak a word in the ears of my lord — let my words enter your ears" — that the words of Torah that are the aspect of the nistar should enter into the Torah of the nigleh, so that each person can hearken to them and hear them and understand them, to extract from them practical counsel. And this is: "And let your anger not burn against your servant" [Genesis 44:18]. For through the generality of nishma included within na'aseh, through this the tzedakah is included within mishpat, through which all manner of charon af and dinim are sweetened and nullified, as above. And this is: "For you are like Pharaoh" [Genesis 44:18] — that the tzedakah is included within mishpat so thoroughly that all the mishpat is only tzedakah and great chesed. And this is "for you are like Pharaoh" — Pharaoh is the aspect of the revelation of the supernal chesed, as found in the Holy Zohar: all lights are revealed from there. That is, the supernal chesed is very greatly included within Yosef — within the aspect of Torah, the aspect of mishpat — in a great generality, until the two are one. Through which all the dinim in the world are nullified, and all the chasadim are drawn upon Yisrael, in the aspect of "And He performs chesed for His anointed one" [Psalms 18:51], as above.

Hashmatot

Addenda from Orach Chaim, Hilchos Rosh Chodesh, Halacha 6

Also pertaining to Hilchos Matanah above

Pertaining to Section 1, after line 18, after the word "mima'amakim"

And this is the aspect of rising at chatzos [midnight], when one cries out greatly over the destruction of the Beis HaMikdash — which was destroyed through the blemish of emunah — and from then on, the secret of ha'ibur [the intercalation/the "pregnancy" of renewal] was hidden from us, etc. And this is: "From amidst the roaring and tumultuous voices" etc. — that is, through the outcry of the heart, the aspect of the l'vanah [moon] — which is the aspect of emunah — is magnified.

Therefore we read the Book of Rus on Shavuos, which begins: "And it was in the days of the judging of the judges" [Ruth 1:1] — who judged [their judges] — which is the blemish of mishpat. And it concludes with the birth of David Mashi'ach, who is the essential rectification of mishpat — which is what one must draw down on Shavuos. This is the aspect of the sh'tei halechem [two loaves] that are brought specifically from chameitz [leaven], as above. And everything was through the aspect of geirei tzedek [righteous converts] — which is Rus. And Orpah was distanced — the aspect of the converts that must be pushed away — they are the aspect of Esav and Yishmael. This is the essential rectification of mishpat. "And a spring from the House of Hashem shall go forth and water the valley of Shittim" [Joel 4:18] — at first it resembles the horns of grasshoppers, the aspect of "deep waters — counsel" [Proverbs 20:5] — and afterward it grows stronger, etc., until the mishpat is rectified: "And let mishpat roll down as waters" [Amos 5:24] — which is the rectification of the deed of Shittim, as our Sages, of blessed memory, said.

Pertaining to end of Section 6

And this is: Originally they would light signal-fires — to rectify the fire and the heat, to elevate them toward holiness. This is accomplished in Nisan, the head of the months, etc. Once the heretics corrupted [the process] — through the fact that it appeared to them that it was a distortion of mishpat: "the righteous one and it is good for him," etc. — as it is written: "And they said: How shall we know?" etc. They ordained that messengers would go out, who would announce the sanctification of the new month orally — which is the aspect of the rectification of mishpat, the aspect of "His wonders and the judgments of His mouth" [Psalms 105:5].

Pertaining to Sections 14–15

Therefore chameitz is forbidden until the Splitting of the Sea. For then Yisrael were placed under judgment, as our Sages, of blessed memory, said. Therefore the splitting of the sea was difficult before Him. But through His wonders, our mishpat went forth to light, and the sea was split. He raised the mishpat from the depths, and the Egyptians drowned through this, and Yisrael were saved, in the aspect of: "The depths covered them" [Exodus 15:5]. And it is written: "The depths congealed" [Exodus 15:8]. For the mishpat is according to the day, and on the day they left Egypt, the measure of the Egyptians had not yet been filled such that they should fall completely. Therefore they were forced to flee in haste. Therefore chameitz is forbidden — because it was still impossible to enter into the depth of the mishpat until the seventh day of Pesach, the Splitting of the Sea, when He raised the mishpat from the depths, as above. And then the chameitz was permitted afterward. Therefore on Shavuos they bring specifically the two loaves from chameitz, for then the chameitz is in the aspect of the rectification of mishpat — the binding of the Merkavah [Divine Chariot] that is rectified then. This is the aspect of Ma'aseh Merkavah [the workings of the Chariot] that is read as the haftarah then. Therefore before the giving of the Torah, the portion of Yisro was stated — he who rectified the mishpat and advised Moshe to appoint judges of thousands, and they judged the people, etc. Therefore specifically Yisro, a righteous convert, added this portion, for he needed this rectification, as explained there. For he is the opposite of the klipah of Amalek, as is known from the writings of the Ari z"l. For Amalek is the aspect of distorted mishpat — the aspect of the contaminated drop of Esav and Yishmael — eirev rav. And Yisro is their opposite — the aspect of a righteous convert who added the portion of the rectification of mishpat, upon which the essential receiving of the Torah depends. For the essential rectification of the Exodus from Egypt was completed on Shavuos at the time of the receiving of the Torah, for the sake of which the essential Exodus occurred, as it is written: "When you bring the people out" [Exodus 3:12], etc. Therefore He began: "I am [Hashem your G-d]... Who brought you out" [Exodus 20:2], etc. But because of the eirev rav, the rectification of mishpat was still not completed in its fullness. Therefore what happened happened, and the rectification is on Rosh Hashanah, etc., when the essential rectification of mishpat [takes place]. Therefore on Yom Kippur the sin is forgiven, for then the mishpat is concluded in truth. But the rectification is not completed in one year, etc. — only until Mashi'ach comes, as above.

Therefore each person must see to draw upon himself the aspect of the rectification of mishpat. And even if not every person merits to know the explanation of this matter in its fullness — at the very least, what it is possible to draw upon himself, one must endeavor in this. And the essential thing is the emunah — to know that "Hashem is righteous and upright are His judgments" [Psalms 119:137] — and not to question Him, blessed be He, at all, Heaven forbid, in all that passes over him all the days of his life. For one who questions, Heaven forbid — this, Heaven forbid, is the aspect of the blemish of mishpat, as is understood at the end of the aforementioned Torah-teaching. And likewise, that one should not judge his fellow negatively, Heaven forbid, and should examine himself whether he is worthy to judge his fellow — rather he should judge only himself at every time, as Rabbaynu, of blessed memory, wrote many times. And when there is judgment below, there is no judgment above. And then his mishpat goes forth as light.

And for all of this one must cry out very much, very much, from the depths of the heart exceedingly, in order to dig out true counsel, etc. For all the aforementioned rectifications require much counsel, etc. And also because each one depends on its fellow, as above. Therefore one must at every occasion cry out greatly from the depths of the heart, until he is shown mercy from Heaven and he is granted good, true counsel — through which the emunah will be magnified together with all the rectifications needed for this. The counsel will help him to all the aforementioned rectifications. And even when one arrives at all the aforementioned rectifications, it is certainly only some aspect of rectification, but one still needs further rectification after rectification (even if he has not corrupted anything in the interim at all). Therefore one must at every occasion return and begin again, to cry out greatly from the depths of the heart, as above — and so all the days of his life, until the rectification is completed in its fullness.

And therefore, afterward — when Hashem, blessed be He, saved Yitzchak and brought up the ram in his place — then Avraham understood further that it is impossible to understand His ways and to ascertain the ultimate end of His words. Especially regarding the final "end" — for all the promises He promised him, to give him seed and to bequeath them the Land, were all for the sake of the final "end," when all the promises would be fulfilled in completeness — but it is impossible to ascertain the ultimate end of the matter in any way.

Therefore the entire redemption from Egypt was through much crying out, as it is written: "And we cried out to Hashem our G-d, and He saw our affliction" [Deuteronomy 26:7], etc. And this is the aspect of maror — to sweeten the corruption of mishpat, the aspect of "those who turn mishpat to wormwood" [Amos 5:7]. And we dip it in charoses, which is chas Rus — the aspect of David Mashi'ach who emerged from Rus. And this is: chas = gematria of chaim [68 = life] — the aspect of David, king of Yisrael, lives and endures. For Boaz and Rus rectified the sin of Eir and Onan, as is known — which is the aspect of the blemish of the bris, as above. Therefore from them emerged David Mashi'ach, when the essential rectification of mishpat will be in its fullness, as above. The four cups of wine correspond to the four angels of the Merkavah — to draw some illumination from there. Wine is above the mishpat, the aspect of matzah, that He skipped over the keitz [end-time]. The korban Pesach is the aspect of clarification — from one who has engraved in his flesh [the mark of idolatry] to the holy seal. This is the aspect of all the korbanos — to elevate from animal to man, from a dream through a demon to a dream through an angel. Therefore the redemption was at night. "It is a night of watching" [Exodus 12:42] — that is guarded from the above. "And against all the gods of Egypt I shall execute judgments — I am Hashem" [Exodus 12:12] — for then the mishpat was through Hashem, blessed be He, Himself. For they had not yet merited the rectification of mishpat below — which is the essential thing.

Pertaining to Section 13

And this is the aspect of the hilula [festive celebration] on the day of the tzadik's passing. For then it is the aspect of sleep, when the essential rectification of mishpat [takes place] — to grasp the ways of Hashem that he did not merit in his lifetime, as is explained there. And this is the great virtue of coming to his grave, where the essential aspect of the rectification of mishpat is found — which is the essential rectification of the bris. Therefore the essential [time to visit] is during the days of Rosh Hashanah, when the essential rectification of mishpat [takes place]. And this is what we say during the Sefirah [Counting of the Omer]: "That Your way may be known upon earth" [Psalms 67:3] — the aspect of the ways of Hashem, which are the rectification of mishpat. "Let the peoples give thanks to You" — the aspect of converts. "Let them rejoice" — the aspect of the rectification of simchah. "For You shall judge peoples" — the aspect of the rectification of mishpat. And He began:

"May G-d be gracious to us and bless us; may He shine His face" [Psalms 67:2] — the aspect of emunah, which is the source of blessing — the light of the face. "The earth has yielded its produce" [Psalms 67:7] — the aspect of the rectification of foods. And see in Hilchos T'chumin regarding this Torah-teaching, where Shavuos and Sefirah are included there. Therefore we say Pirkei Avos during the Sefirah, and we begin Moshe received [the Torah from Sinai], etc., which speaks of all the holy yeshivos [academies] that existed in every generation — they are the essential rectification of mishpat, as above. And this is: Be deliberate in judgment — the aspect of the rectification of mishpat. And raise up many students — so that there be a great yeshivah, so that they can further rectify the aforementioned rectifications, as is understood there from the statement of our Sages, of blessed memory: When they would stand up in the academy of Rav Huna, etc. And make a fence for the Torah — a barrier and partition so that no stranger intermingle, so that there not ascend, Heaven forbid, the aspect of the contaminated drop of Esav and Yishmael. This is the essential rectification of mishpat.

Rather, we are obligated every day to fulfill the words of Hashem, blessed be He, and His mitzvos, and to believe that through this the "end" is brought closer. And to wait every day for him to come — and nevertheless, if he does not come on that day, we shall wait on another day — until ultimately he will come. As [the Sages] said: "If it tarries, wait for it, for it will surely come; it will not delay" [Habakkuk 2:3].

Pertaining to Section 14

Therefore after the seventh day of Pesach, chameitz was permitted. For then, at the Splitting of the Sea, the aspect of the rectification of mishpat began — which they merited through Nachshon leaping into the sea. This is the aspect of t'mimus [wholehearted simplicity] — that one must roll in mud and mire for the sake of His will, blessed be He. Through this one merits the rectification of mishpat. Therefore then they won the mishpat and merited through this that the sea be split before them — to raise the mishpat from the depths. And the essential [cause] was through the emunah, as our Sages, of blessed memory, said on the verse "And they journeyed": they and the emunah in which they believed in Me [are worthy], etc. For the essential rectification of mishpat is through believing that "Hashem is righteous and upright are His judgments." And then through this itself one will be vindicated in mishpat. For this is the essential trial — the aspect of: "There He set for them statute and judgment, and there He tested them" [Exodus 15:25] — which was stated after the Splitting of the Sea. For when one knows that His judgments are upright, then one merits the aspect of the rectification of mishpat. Through this everything is rectified, and then one can also pray and supplicate before Him, blessed be He, since one truly knows that His judgments are upright, etc. And then one merits the shirah [song], the aspect of: "And let them sing of the ways of Hashem" [Psalms 138:5] — "the ways of Hashem" specifically — the aspect of: "Of chesed and mishpat I shall sing... I shall contemplate the way of wholeness" [Psalms 101:1–2]. For the comprehension of mishpat is like a sea that one cannot enter, the aspect of: "Your judgments are a great deep" [Psalms 36:7]. But through the aforementioned emunah and t'mimus, a path is made to traverse the sea in peace, in the aspect of: "Who gives a way in the sea and a path in mighty waters" [Isaiah 43:16] — the aspect of n'sivos mishpat [paths of judgment]. [And all of this requires much discussion and explanation for practical application and counsel. Therefore a maidservant at the sea saw what Yechezkel the prophet did not see. For he saw the binding of the Merkavah even in exile — to teach that our hope is not lost, Heaven forbid. But then [at the sea] this aspect of rectification was much greater.]

Pertaining to Sections 14, 18, 19

For the essential purpose of b'chirah [free choice] is so that one not eat nahama d'chisufa [bread of shame], but rather be sustained in the World to Come through what he earned his reward through mishpat. Therefore the power of b'chirah is exceedingly great, for this is why everything was created and descended in levels — from the summit of all levels to the end of all levels — everything for the sake of b'chirah, which is the aspect of mishpat. And for this reason it was very difficult before Him to bring about the Exodus and the Splitting of the Sea, and He needed to send to [Pharaoh] time after time that he should release them willingly. He performed such awesome wonders for this purpose — yet He could have destroyed them in a single stroke, as brought in the Midrash regarding this matter: The Holy One, blessed be He, could have sent one bolt of lightning to Egypt, etc. But everything was because of the aspect of mishpat mentioned above, which is the aspect of the power of b'chirah. For their measure had not yet been filled according to mishpat, and it was not possible because of this to take them out against his will — rather it was necessary for him to release them willingly. For this is in the hands of the one who has b'chirah. For in truth, even though according to mishpat it was due that Yisrael should still be subjugated, nevertheless Pharaoh and the Egyptians certainly treated them beyond what the mishpat [demanded]. And this matter is among the wonders of the Perfect in Knowledge, which human beings cannot understand in any way — as this perplexity is brought among the philosophers. For the murderer and the robber who kills or robs another — certainly the one killed and the one robbed deserves this by His mishpat, blessed be He. Yet nevertheless the murderer is a murderer, and his killing was not according to mishpat, and he will receive his harsh punishment. And because of this matter it is very difficult to clarify the mishpat. And all of this pertains to the matter of "the righteous one and it is good for him," etc. — that it is impossible to understand the conduct of His mishpat with human intellect in any way — only through emunah and t'mimus, as is understood there at the end from the virtue of t'mimus, etc.

Therefore then it was necessary that Pharaoh release them of his own will, because the mishpat had not yet been rectified in its fullness. Therefore one must eat matzah, which is the aspect of the food of the angels, the aspect of mahn — that is, the aspect of m'zona dil'eila [sustenance from above] of the angels who eat without [earning through] mishpat. This is the wonder of His mercies, blessed be He, that He commanded us then to eat matzah — to be sustained on Pesach from the sustenance from above that one receives even though it is not due according to mishpat — like the angels who are sustained for free. Therefore it is called lechem oni — that has nothing of its own — for then they went out in the aspect of an awakening from above, as is known. This is the aspect of: Initially He intended to create the world with the attribute of strict justice — that is, only through mishpat and din, for the sake of which everything was created. But He saw that the world could not endure — He brought forward the attribute of mercy, etc. That is, when they do not merit through mishpat, the world will endure through mercy — the aspect of free chesed — and they will be sustained like the angels, for free. This is the aspect of matzah.

And this is: "And Avraham called the name of that place: 'Hashem will see'" — which has no [clear] explanation at first glance, and Rashi labored in his explanation. But now it will be explained simply: that he called the place of the Beis HaMikdash, which is the essential hope, as mentioned above — "Hashem will see." That is, only Hashem will "see" this place — to rest His Shechinah in it. For only He, blessed be He, alone knows the end. But we are forbidden to think about any "end" whatsoever.

Therefore a person must know that everything that passes over him all the days of his life — everything is in tzedek and in mishpat, in chesed, etc. For His judgments are upright. For his b'chirah is specifically in this manner. For Hashem, blessed be He, weighed in His da'as that for this person, his essential b'chirah is when he has extravagant wealth; and for that [other] one specifically through poverty and great hardship, etc. For everything is for the sake of b'chirah, which is the aspect of mishpat, as above. And it is forbidden to question Him, blessed be He, at all. For upon this everything depends — that one should believe that "upright are the ways of Hashem" [Hosea 14:10]. This is the aspect of the rectification of mishpat, which is the essential rectification, as above. And one must review this well.

And this is: "And do not enter into mishpat with Your servant, for no living being will be justified before You. For the enemy has pursued my soul" [Psalms 143:2–3]. He is asking Hashem, blessed be He, to forgive him and not enter into mishpat with him. For even though everything is through mishpat, nevertheless it is certainly within the power of Hashem, blessed be He, to forgive when one asks of Him. For according to mishpat He does not yield, as it is written: "Who does not show favor and does not take a bribe" [Deuteronomy 10:17]. But one can appease Him so that He forgives everything, as it is written: "A bribe from the bosom of a wicked one He takes" [Proverbs 17:23]. Just as with a king of flesh and blood — according to mishpat the verdict stands, etc., but if he wishes to forgive, he forgives everything. And this is: "Do not enter into mishpat, etc., for no living being will be justified before You" — for all would be found guilty — "for the enemy has pursued my soul" — and therefore I came to what I came to. And if, Heaven forbid, You enter into mishpat and find me guilty, Heaven forbid — the enemy will be found more guilty, because everything was through him, and likewise those who caused it will be found ever more guilty. But if You forgive me, the mishpat will be lightened for all of them. For certainly the punishment of the murderer who completes the act and kills his fellow is not comparable to the punishment of one who wishes to murder but [the victim] is saved from him.

Pertaining to Section 21, line 19

And as our Sages of blessed memory said — it is only incumbent upon us, every single day, to do our part: to turn from evil and to do good every single day. And through this the redemption draws near. And as our Sages of blessed memory recounted — that he asked Eliyahu: "When will the master come?" He answered: "Today." "Today — if you will listen to His voice" [Psalms 95:7]. And even though there have already been many tzadikim and upright people who served Him, blessed be He, every single day, and nevertheless [Mashi'ach] still has not come — this is because of the corruption of others who delay his coming. But nevertheless, each person, according to his own service, brings the redemption closer on that day. And ultimately, the glimmerings of the redemption that the tzadikim and upright have aroused every single day will be gathered together, and through this the redemption will come. And as our Rebbe, of blessed memory, wrote, regarding the statement of Rabbah bar bar Chanah: "When it was warm next to it, it turned over" — in [Likutay Moharan I] Lesson 2; see there.

And this is Mishkan Ha'eidus [the Tabernacle of Testimony]. For this is the essential testimony — that the Shechinah rests among Yisrael always, through the fact that they draw the binding of the Merkavah even when they disassemble it. This alludes to the aspect of the sleep of the tzadik — which is the departure of the mochin, which is the aspect of the disassembling of the Mishkan. For one who has in him da'as, etc. — through this specifically he grasps the aspect of the rectification of mishpat, which is the aspect of "the righteous one and it is good for him," etc., as is explained there. And this is the aspect of the passing of the tzadik — when he is in the aspect of sleep — when specifically then the rectification of mishpat is drawn in greater measure, through which comes the essential rectification, as above. Therefore the essential rectification is through coming to the graves of the tzadikim, for there is the aspect of the rectification of mishpat — the binding of the Merkavah — which is the essential rectification of the bris, as above.

Pertaining to beginning of Section 22

And this is: "As it is said today: On the mountain, Hashem will be seen" — and as Rashi explains, that it refers to every day of all the future generations who read this verse, etc.; see there. That is, the aspect of: "Today — if you will listen to His voice" — mentioned above — that every day the redemption draws nearer, according to the service of each individual who serves Hashem, blessed be He. And as we bless every day: "Who causes the horn of salvation to sprout." And this is: "As it is said today" — that is, on every single day of every person in every generation — "today, Hashem will be seen" — by His people at this place, as Rashi explains there. For every day the redemption glimmers, and Hashem is seen at this place, as mentioned above.

And all of this is the aspect of the rectification of the blemish of the moon, through the secret of the ibur — upon which depends the rectification of mishpat, which is on Rosh Hashanah. As it is written: "Blow the shofar at the new moon, at the concealment, for the day of our festival" [Psalms 81:4] — which alludes to the rectification of the blemish of the moon. "For it is a statute for Yisrael, a mishpat for the G-d of Yaakov" [Psalms 81:5], etc. For the mishpat is drawn according to the day upon which they establish Rosh Chodesh, as it is written: "To perform the mishpat of His servant, etc., each day's matter in its day" [I Kings 8:59]. And as it is found in the Midrash that all the thrones of mishpat await the day that Yisrael establish as Rosh Chodesh. And there is still much to explain in this, with the help of Hashem, blessed be He.

Matanah — Halacha 2

Matanas Sh'chiv Mayra in Hilchos Matanah, Halacha 1

The gift of a sh'chiv mayra [a person on his deathbed] does not require a kinyan [formal act of acquisition]. And if [the sh'chiv mayra] recovers, he may retract — in another matter, regarding all of it, etc.

— 1 —

But nevertheless, to ascertain the ultimate end — when the complete redemption will be, at the final "end" — regarding this he said: "Hashem will see" — for only Hashem, blessed be He, Himself, will see this, as mentioned above. But nevertheless: "as it is said today: On the mountain, Hashem will be seen", as mentioned above. And see what is explained in [Likutay Halachos] Lesson 272 regarding this verse: "Today — if you will listen to His voice" — that this is the essential counsel for serving Hashem, blessed be He: to think every single day that one has only this day alone, etc.; see there. And it is connected to the matter mentioned above, for everything is one. For it is forbidden to force the hour — and one must think only of that day, in the aspect of: "This is the day that Hashem has made" [Psalms 118:24], etc. And through this, one will merit the service of Hashem, blessed be He. And likewise one will merit that from him there will not be great delay of Mashi'ach. And according to the service of Yisrael who fulfill this and serve Hashem every day — so does the sprouting of the horn of salvation glimmer every day, as mentioned above — until ultimately all their service will be gathered together, and the redemption will come in completeness. And each person, according to his portion in bringing Mashi'ach closer, will merit then to delight in Hashem and be sated from His great goodness that He will bestow upon us then. And this is: "At midnight I rise to give thanks to You, for Your righteous judgments" [Psalms 119:62] — the aspect of tzedakah and mishpat mentioned above — that through mishpat He performs tzedakah. And this will be in completeness when Mashi'ach comes, who will merit this, as mentioned above — and through which will be the complete redemption, as mentioned above. And this is merited through the rising at midnight — through which the end of the redemption will come, as mentioned above. And this is: "At midnight I rise to give thanks to You, for Your righteous judgments" — that at midnight, when they rise — and through this draw near the redemption, as our Sages of blessed memory said, and as mentioned above — then one must give thanks to Him, blessed be He, for His "righteous judgments" [mishp'tai tzidkecha] — for the fact that He, blessed be He, through mishpat, performs tzedakah. Through which comes the essential strengthening to hope and wait for salvation and complete redemption — in its generality and in its particulars — at all times, as mentioned above. (This paragraph belongs above, to section 40, regarding the matter brought there that the measure of good is always greater, etc.) And this is what our Sages of blessed memory said: "'And I will make you into a great nation' [Genesis 12:2] — this is [the source for] saying 'G-d of Avraham' [in the Amidah]..." etc. "Could it be that we conclude [the blessing] with all of them? The verse teaches: 'And you shall be a blessing' — with you they conclude", etc. That is, as mentioned above. For the essential conclusion and completion of the blessing of the three Patriarchs — Avraham, Yitzchak, and Yaakov — who are the aspects of tzedakah, mishpat, and the generality of tzedakah and mishpat together, as mentioned above — the essential conclusion of the blessing is only "Shield of Avraham." For Avraham is the aspect of tzedakah and chesed, in which is the essential conclusion and completion of the blessing — for the measure of good is always greater, as mentioned above. And this is the aspect of Chanukah, which is the aspect of the inauguration (chanukas) of the Beis HaMikdash. For the essential holiness of the Beis HaMikdash is that it is the place of Torah and prayer — as it is written: "For from Tzion Torah shall go forth" [Isaiah 2:3] — for there the Ark stands with the Tablets in the Holy of Holies. And there is the place of prayer, as it is written: "For My House is a house of prayer" [Isaiah 56:7] — for through there all prayers ascend, as it is written: "And they shall pray to You by way of their land, and the House that I have built for Your Name" [I Kings 8:48], etc. And the essential thing is that there is the resting place of His Shechinah, blessed be He. And there the Torah is the aspect of Toras Hashem literally — for there stand the Tablets that were given from His hand, blessed be He, to the hand of Moshe — which are "the work of G-d", as it is written: "And the Tablets are the work of G-d; written with the finger of G-d" [Exodus 32:16] — the aspect of Toras Hashem literally. And likewise t'filas Hashem literally is there in the Beis HaMikdash, as it is written: "And I will gladden them in the house of My prayer" [Isaiah 56:7] — from which our Sages of blessed memory learned that Hashem, blessed be He, prays. For it does not say "their prayer," but rather "My prayer", etc. — as explained in Brachos. For all our endurance and vitality is only through Toras Hashem and t'filas Hashem literally. And the essential thing is through t'filas Hashem — which is the aspect of His praying Himself, as it were, in His simple mercy, to arouse His abundant and great mercies (as explained in the Torah-teaching "Azi v'zimras Yah", Likutay Moharan I:105; see there). And now, when the Beis HaMikdash is destroyed through our sins, it would have been impossible for us to endure were it not for the great tzadikim who have the power to arouse the aspect of t'filas Hashem every day. From which new chasadim are drawn every day, in the aspect of: "They are new every morning" [Lamentations 3:23], etc. — which are drawn through the immensity of the chasadim that [the tzadikim] drew on Rosh Hashanah, which is the creation of the world, etc. — as explained above in section 3. For these chasadim were drawn from Rosh Hashanah until Yom Kippur, to sweeten the judgments — until on Yom Kippur, Hashem, blessed be He, is appeased and forgives and pardons the sins of Yisrael each year. And from there, new chasadim are drawn every single day — without which the world could not endure now, after the destruction. As Yirmiyahu cried out in his lamentation: "My strength and my hope have perished from Hashem. This I shall reply to my heart; therefore I shall have hope: The chasadim of Hashem have not ended" [Lamentations 3:18, 21-22], etc. And all these chasadim are drawn through the aforementioned tzadikim who merit t'filas Hashem, as mentioned above. And this is the aspect of the power of the miracle of Chanukah. For the wicked kingdom sought to make them forget Your Torah, etc. — and to destroy the Beis HaMikdash before its time. For they wished to uproot the holiness of Yisrael entirely, G-d forbid — through which the world would have reverted to emptiness and void, for the world cannot endure without the Torah. For the Sitra Achra — the aspect of the wicked kingdom — saw and understood that this Second Temple would not endure and would ultimately be destroyed, for even then, during its existence, their hand was strong over Yisrael. Therefore they wished to destroy it immediately, in order to greatly intensify the darkness — to darken, G-d forbid, the eyes of Yisrael, so that they would despair entirely of the complete redemption. For the essential creation of the world was only for the sake of Yisrael, for the sake of the Torah, and for the sake of the Beis HaMikdash — as it is written: "In the beginning, G-d created the heavens and the earth" [Genesis 1:1]. And our Sages of blessed memory said: "For the sake of 'beginning' — which are Yisrael, the Torah, and the Beis HaMikdash, which are called 'beginning'", etc. But: "And the earth was void and formless, and darkness upon the face of the deep" [Genesis 1:2] — which are the aspect of the four kingdoms, as our Sages of blessed memory expounded. And it is explained in their words that the wicked kingdom of Greece is the aspect of "darkness," and the kingdom of Edom — which is the current exile — is the aspect of "the deep." It emerges that the wicked kingdom of Greece, which ruled then, is the aspect of "and darkness upon the face of the deep" — which is the darkness that covers the face of the deep, which is this exile that is compared to the deep. And when one falls into the deep even in the light of day, it is already very bitter and difficult to ascend — how much more so when the darkness intensifies upon the face of the deep! And this was the intention of the wicked kingdom of Greece at that time — who are the aspect of the darkness upon the face of the deep — that they wished to greatly intensify the darkness, to juxtapose the exiles together, so that the Temple would be destroyed immediately, in order that the darkness would overpower the face of the deep, so that Yisrael would be unable to ascend and emerge, G-d forbid. But Hashem, blessed be He, in His abundant mercy, placed in the hearts of the true tzadikim — Mattisyahu and his sons — to wage the wars of Hashem. And their essential power was through azus d'kedushah that they drew from the aspect of t'filas Hashem literally. As is brought: that Yehudah the son of Mattisyahu was called Yehudah "Maccabi" — an acronym for "Mi Chamocha Ba'eilim Hashem" [Who is like You among the mighty, Hashem] — which he would cry out in battle. For the essential praise of "Who is like You," etc., is that Hashem, blessed be He, empowers the chasadim over the gevuros to help Yisrael — and this is the essential might of His might. And as is juxtaposed to this: "Who is like You, majestic in holiness, awesome in praises, performing wonders" [Exodus 15:11]. "Awesome in praises" — this is the aspect of His prayer, blessed be He. For He, blessed be He, is awesome in prayers — for His prayers are awesome — through which He performs wonders to save Yisrael. And therefore, when they were victorious, there was such a great miracle specifically through the lights of the Menorah — upon which they established for us to kindle the Chanukah lamp. To demonstrate that Hashem is still with us and shines upon us a great light within the intensity of the darkness of the wicked kingdom, in the aspect of: "Do not rejoice over me, my enemy, for though I have fallen, I have risen; though I sit in darkness, Hashem is a light for me" [Micah 7:8]. And through this, Hashem, blessed be He, uprooted their evil design and it was transformed for us to good, from one extreme to another. For not only did they not intensify the darkness upon the face of the deep, G-d forbid, as mentioned above — but moreover, it was transformed, so that the aforementioned tzadikim established for us a great and wondrous rectification for all generations: they drew upon us a new, holy, and awesome mitzvah such as this, for all generations. Until even we, now, in the intensity of the prolongation of this exile — which is the aspect of the literal deep — merit to kindle the Chanukah lamp, which is the aspect of a wondrous and very awesome light that shines for us within the darkness of the abyss of the deep. Through which we have hope not to despair of mercy — for He, blessed be He, still shines upon us in His mercy, in the aspect of: "Though I sit in darkness, Hashem is a light for me", as mentioned above. For the light of the Chanukah lamp is drawn from a very lofty place, as brought in the Kavanos — that is, from the aspect of Toras Hashem and t'filas Hashem literally. And the essential wonder of the greatness of the Chanukah lamp is that it is drawn from such a lofty place — from the aspect of Toras Hashem and t'filas Hashem — that it has the power to illuminate below, below, within the darkness of the abyss of the literal deep. For the higher the light, the more it can illuminate below; as explained elsewhere. For the Second Temple was in the merit of Yitzchak, as is brought — which is the aspect of the intensity of the gevuros. And therefore the redemption was not complete, as our Sages of blessed memory said — for five things were missing, and [Yisrael] were subjugated under the kings of the nations. But nevertheless, it was for us a great and awesome benefit — and without the Second Temple, it would have been impossible for us to endure in this long exile, due to the intensity of the darkness upon the face of the deep — whose nourishment comes from the aspect of the gevuros of Yitzchak, from the aspect of: "And his eyes grew dim from seeing" [Genesis 27:1] — which must be sweetened through the great chasadim drawn from t'filas Hashem, as mentioned above. And therefore Hashem, blessed be He, in His mercy, arranged that precisely then — in the days of the Second Temple, which corresponds to Yitzchak, when the darkness sought to overpower, etc. — which is the aspect of the wicked kingdom of Greece that ruled then — precisely then the holy days of Chanukah were established for us, during which we kindle the holy Chanukah lamp — which is the aspect of a great light established for us to illuminate for all generations, even within this exile, which is the aspect of the deep, as mentioned above. And therefore there are eight days of Chanukah, corresponding to the aspects of Torah and prayer — each of which is comprised of four. The four [aspects] are the aspect of the [four letters of] Yitzchak and Rivkah. For the four letters of Yitzchak are the aspect of the upright, righteous, devout, and holy ones — which are the generality of the Torah. And Rivkah is the aspect of "exalted, blessed, sanctified, praised" — which are the aspect of the four parts of prayer. For prayer is comprised of four — namely, the four parts of prayer corresponding to the four worlds: Atzilus, B'riyah, Yetzirah, Asiyah. For korbanos, etc. — corresponding to Asiyah. And P'sukei d'Zimra corresponding to Yetzirah, etc. — as explained in the Kavanos. And likewise the Torah is comprised of four, as our Sages of blessed memory said: "How did [Moshe] arrange the Mishnah?" etc. It emerges that [the teaching was reviewed] four times by each person — and as brought in the Torah-teaching "Meishra", etc. (Likutay Moharan I:30). It emerges that Torah and prayer are eight aspects — which are the aspect of the four letters of Yitzchak and Rivkah, as mentioned above. And corresponding to this are the eight days of Chanukah, during which a great light shines — whose essence is drawn from Torah and prayer, that is, from Toras Hashem and t'filas Hashem. Through which all the judgments in the world are sweetened, in every generation, every year. From there came the intensity of the miracle of Chanukah. And the illumination of this miracle is drawn upon us every year — through which we endure in this long exile. And therefore it is called Chanukah — the aspect of the "inauguration of the House" (chanukas habayis). For through the intensity of these miracles, we believe that Hashem, blessed be He, is still with us and shines upon us in the intensity of the darkness of our exile. And through this we do not despair of mercy — and through this we will merit the complete redemption. For through this, the aspect of the inauguration of the House is drawn each year — as we say the psalm "A psalm, a song for the inauguration of the House" every day. For every day, the sprouting of the horn of salvation sprouts — until ultimately all the salvations that were aroused and sprouted through the prayers of Yisrael will be gathered together, and through this the complete redemption will come — in the aspect of: "When it was warm next to it, it turned over", etc. — as explained above. And every person must understand from all this hints for himself — that specifically in the intensity of the darkness of his exile, which is the aspect of the literal deep, physically and spiritually — the aspect of "deep calls to deep" [Psalms 42:8] — as Rashi explains: "one trouble calls to its fellow", may the Merciful One save us — even there, Hashem, blessed be He, shines in His chesed through the tzadikim who draw the aspect of t'filas Hashem, from which the chasadim never cease, as mentioned above. But every person must strengthen himself to believe in this, and to strive with everything he can to cry out and pray to Hashem. And the essential thing is that one should arouse t'filas Hashem within himself — that he should ask from Hashem, blessed be He, that He should pray Himself on his behalf, as mentioned above. For the more there is some aspect of is'arusa d'l'sata — that a Jewish person prays from below — the more is aroused, as it were, the power of His prayer, blessed be He, as is known. For this is the essential generality of all the intentions of the Torah and mitzvos and all the intentions of prayer — that the essential intention is that through arousal from below, there should be arousal above, as is known. That is, when we learn Torah or fulfill some mitzvah, through this we arouse Him, blessed be He, to fulfill that Torah and mitzvah. And likewise, when we pray before Him, blessed be He, then He, blessed be He, Himself prays. For each Jew is literally a portion of the Divine, and according to one's portion and root in His Divinity, blessed be He, so does one have the power to arouse from above. But certainly there are many distinctions — for His Divinity, blessed be He, fills the entire world, from the summit of all levels to the end of all levels, to the very lowest level, and even within the ten crowns of impurity, etc. — as is brought in his [the Rebbe's] words, of blessed memory, many times (especially in the Torah-teaching "Mi HaIsh HeChafeitz Chaim" [Likutay Moharan I:27]). Only, the lower the level, the more His Divinity is in greater contractions and clothed in more garments, etc. And therefore the essential hope is through the great tzadikim who merit Toras Hashem and t'filas Hashem literally — who illuminate within us so that even at the very depths of the lowest level, from there we can attach ourselves with strong ratzon to t'filas Hashem literally. For the ratzon is always free — as explained above — that through the great power of the tzadikim, we can exert ourselves with strong ratzon — which is the aspect of nishma, the aspect of prayer, etc. — to draw upon ourselves mercy and chasadim from t'filas Hashem literally, from which new chasadim are drawn every day that never cease. And this is the aspect of the generality of the intentions of prayer each day. For it is explained in the Kavanos of the Ari z"l that the generality of the intentions is to rectify the four worlds — Atzilus, B'riyah, Yetzirah, Asiyah — through action and through speech. For first one must rectify them through action: through relieving oneself and washing hands, through which one expels the waste and purifies the world of Asiyah. Through tzitzis, one rectifies the world of Yetzirah. Through the hand-tefillin, one rectifies the world of B'riyah. Through the head-tefillin, the world of Atzilus. All of this through action. And afterward, through speech: through the morning blessings and korbanos, etc., one rectifies the world of Asiyah through speech. Through P'sukei d'Zimra, the world of Yetzirah. Through Krias Shma and its blessings, the world of B'riyah. And through the Shmoneh Esrei prayer, the world of Atzilus. That is, action and speech are the aspects of na'aseh and nishma. For na'aseh is the aspect of action, the aspect of Torah. And speech is the aspect of nishma, the aspect of prayer, which is specifically through speech. And one must ascend from level to level until Atzilus — and there one must be included in the Ain Sof, until the prayer is the aspect of t'filas Hashem literally. And this is the aspect of what we request before the Shmoneh Esrei: "Hashem, open my lips" [Psalms 51:17], etc. That is: I do not know what to speak at all, nor how to draw the chasadim to nullify the din. Rather: "Hashem, open my lips" — and He Himself, as it were, should speak within me all the words of the prayer, in the aspect of: "The spirit of Hashem spoke in me" [II Samuel 23:2]. That is, that I should be included in You, until my prayer becomes the aspect of t'filas Hashem literally. And this is: "and my mouth shall declare Your praise" — the aspect of: "He is your praise and He is your G-d" [Deuteronomy 10:21] — which is the essential completeness of prayer: that the prayer should be included in His unity, blessed be He, as explained elsewhere — that is, the aspect of t'filas Hashem, as mentioned above. And this is the aspect of the greatness of prayer with a congregation (b'tzibur) — when the prayer is not rejected, in the aspect of: "Behold, G-d is mighty; He does not reject" [Job 36:5]. For "wherever ten [gather], the Shechinah rests." And the essential rectification is through the chazan and shliach tzibur [prayer leader], when he is worthy as is fitting. For the shliach tzibur must be the finest of the congregation — who can gather all the good points that exist in each member of the congregation and include them with Him, blessed be He — until he arouses t'filas Hashem literally. And this is the aspect of the repetition of the prayer by the congregation (chazaras hat'filah), when they say Kedushah. For through the repetition of the prayer, the shliach tzibur gathers all the prayers of the congregation and includes them together, ascending with them and being included in t'filas Hashem — where the ultimate supreme holiness is above all holinesses. And this is the aspect of the three holinesses: "Holy, holy, holy" — the aspect of the holiness of Torah (na'aseh), the aspect of the holiness of prayer (nishma), and the third "holy" is the aspect of the generality of their holiness together. For the essential thing is to include the holiness of nishma within the holiness of na'aseh, as mentioned above. And one who cannot pray with the congregation — his essential remedy is to connect himself to the tzadikim of the generation mentioned above, who merited t'filas Hashem literally. For the entire essential rectification of prayer is through them. For even the shliach tzibur has no power for all of the above — even if he is truly a worthy and upright person — except through the power of the tzadikim, to whom he must be connected most powerfully, in order that he should be able to raise all the prayers of the congregation to the aspect of t'filas Hashem, as mentioned above. And after the repetition of the prayer, they say the Thirteen Attributes of Mercy: "And Hashem passed before his face and proclaimed: Hashem, Hashem" [Exodus 34:6] — which is the essential aspect of t'filas Hashem, as mentioned above, which one merits to arouse through the prayer of all Yisrael, as mentioned above. And then they fall on their faces — and it is explained in the Kavanos that one casts oneself intentionally from heaven to earth, in order to raise up sparks from the depths of the klippos for the sake of the unification. That is, the aspect of: the descent is the purpose of the ascent — explained in the aforementioned Torah-teaching and brought above. For it is impossible to be included there except through a descent beforehand — which is the purpose of the ascent. For when one withstands the trial at the very depths of the descent — to strengthen oneself even there and to believe that His mercy does not cease, as mentioned above — then one merits the ultimate ascent through the power of the tzadikim, to be included in the aspect of t'filas Hashem literally. Where everything is transformed to good — for there all sins are forgiven and transformed into merits, in the aspect of: "On that day, the sin of Yisrael shall be sought, and it is not there" [Jeremiah 50:20], etc. — as explained there in the aforementioned Torah-teaching. And after the prayer, one says Ashrei and U'va L'Tzion, etc. — when one descends back from Atzilus to B'riyah. And afterward, through T'filah L'David and the Song of the Day, one descends from B'riyah to Yetzirah. And afterward, through Ein Kailokeinu and the Ketores [incense passage], one descends from Yetzirah to Asiyah. And all of this is in order to draw the abundance of good from world to world, down to this physical world — as all of this is explained in the Kavanos. That is, this is the essential rectification: to draw the chasadim from the ultimate height — from the aspect of t'filas Hashem literally — until all the judgments and dinim below are sweetened, until the abundance of good is drawn down to this physical world as a blessing. And this is the essential generality of [including] the nishma within the na'aseh — that is, that the aspect of the chasadim from t'filas Hashem should illuminate down below to the very lowest level of the world of Asiyah — until all are brought close to Hashem, blessed be He, as mentioned above. And all good should be drawn upon us, physically and spiritually, as mentioned above. For the more the din is sweetened, the more the power of the evil inclination is nullified, and one merits to return to Hashem, blessed be He, and all good is drawn to Yisrael. Amen. And therefore, at the beginning of the prayer, we begin with the passage of the Akeidah. For the essential generality of the prayer is to sweeten the gevurah of Yitzchak — and this was accomplished through the Akeidah. For therefore all four parts of the Torah and all four parts of the prayer are hinted at in Yitzchak and Rivkah, in the aspect of: "In the mouth of the upright, it shall be exalted", etc. — as mentioned above — because there is the essential wonder of the workings of prayer, as mentioned above. And the essential sweetening of the gevurah of Yitzchak was through the Akeidah — therefore we begin the order of prayer each day with the passage of the Akeidah, as mentioned above. For it has already been explained that all the renewal of chasadim that [the tzadikim] draw each day through the power of the tzadikim, is from Rosh Hashanah, etc., as mentioned above. And on Rosh Hashanah, the essential drawing of new chasadim to sweeten the dinim is through the Akeidah. And therefore on Rosh Hashanah, on the first and second days — which are like one long day — we read in them about the birth of Yitzchak — the aspect of Pachad Yitzchak [the Fear of Yitzchak] — and its sweetening through the Akeidah. And we say on both days: "And the binding of Yitzchak — for his seed today, in mercy, may You remember." And we blow the shofar to recall the Akeidah of Yitzchak — for through this is the essential sweetening of the dinim: by drawing new chasadim through arousing t'filas Hashem, as mentioned above. And then, on Rosh Hashanah, the aspect of receiving the blessings is drawn — that Yaakov receives with wisdom from Yitzchak — by sending Esav away intentionally, etc. — as is understood from the Kavanos and the Holy Zohar, that this takes place on Rosh Hashanah, as mentioned above. And its entire essence is drawn through the Akeidah, as mentioned above. And this is why we bless every day: "Who bestows good chasadim upon His people Yisrael" — for every day new chasadim are drawn, in the aspect of: "They are new every morning", etc. — through which all our endurance [is sustained], etc., as mentioned above. And now, how beautiful and pleasant is what our Sages of blessed memory arranged for us, through their holy spirit, to pray afterward: "May it be Your will that You save me... from brazen-faced ones and from brazenness of face" — for through the aforementioned chasadim, whose essence is drawn from the aspect of t'filas Hashem, as mentioned above — through this, the aspect of azus d'kedushah is drawn, through which the azus of the Sitra Achra of the brazen-faced ones is subdued and falls. And therefore precisely then, we pray all of this — to subdue and nullify the azus of the Sitra Achra of the brazen-faced ones, through the aforementioned chasadim, as mentioned above. And therefore, after the erection of the Mishkan, the first commandment given immediately was regarding the kindling of the lights of the Menorah — as it is written at the beginning of Parashas V'Atah T'tzaveh: "And they shall take for you pure olive oil" [Exodus 27:20], etc. — which is placed immediately after Parashas Terumah, which speaks of the making of the Mishkan. And likewise, in Parashas the inauguration of the Altar, when the princes brought their offerings, Parashas B'ha'aloscha is placed immediately afterward: "When you kindle the lamps" [Numbers 8:2]. For the essential purpose of the making of the Mishkan was to rectify the sin of the Golden Calf — which is the blemish of emunah — when Yisrael lost the aforementioned crowns of na'aseh v'nishma, which will not return to us in completeness until the coming of the Redeemer, as our Sages of blessed memory said. But nevertheless, Moshe Rabbeinu began to rectify immediately and to restore to us the illumination of their holiness at each opportunity — and this was through the erection of the Mishkan, which is the rectification of the aforementioned sin. For the Mishkan is the aspect of the holiness of the Beis HaMikdash, where the aspects of the two aforementioned crowns — which are the aspects of Torah and prayer, the aspects of na'aseh v'nishma — illuminate, as mentioned above. And therefore [Moshe] began immediately with the kindling of the lights of the Menorah. For this is the essential aspect of the mitzvah of kindling the lights of the Menorah each day. For it is known that the light of day is the aspect of chesed, and the darkness of night is the aspect of gevuros and dinim. And each day, they were engaged in drawing chasadim through the order of the prayer — in Shacharis and Minchah — as mentioned above — and through all the engagement in Torah and mitzvos fulfilled each day. And when evening approached — "when night spreads its wings over the world" — then He commanded us in His mercy, blessed be He, to kindle the lights of the Menorah through the holy anointing oil. For the light of the lights of the holy Menorah is drawn from the light of Torah and prayer — which is the aspect of the generality of the service of the Mishkan and Beis HaMikdash that they engaged in during the day — in the aspect of: "For a mitzvah is a lamp, and Torah is light" [Proverbs 6:23]. That is, the light of the lamps of the Menorah is drawn from the aspect of the light of the Torah, which burns and illuminates through prayer — which is the aspect of ratzon and deveikus, which is the aspect of the pure oil of the Menorah. For oil is the aspect of ratzon, as it is written: "May he be favored by his brothers, and dip his foot in oil" [Deuteronomy 33:24]. And as understood from the Torah-teaching "I saw a menorah of gold with a bowl upon its top" [Likutay Moharan I:15], which explains that this is the prayer — which is the aspect of the spring of good oil; see there. And now that the Beis HaMikdash is destroyed through our sins — and the Greeks at that time wished to overpower and intensify the darkness upon the face of the deep entirely — Hashem, blessed be He, had mercy upon us, and the true tzadikim drew for us the light of the holy Chanukah lamp — which is the aspect of the kindling of the lights of the Menorah. We draw the aforementioned light — which is the aspect of the light of Torah and prayer — through the mitzvah of the Chanukah lamp, which each person kindles in his home, as mentioned above. And therefore we read Parashas the inauguration of the Altar and Parashas B'ha'aloscha during Chanukah, as mentioned above. And this is the aspect of Chanukah. And it is found in the Kavanos that [Chanukah] has the letters Chanah-26 — the aspect of: "And Chanah prayed upon Hashem" [I Samuel 1:10]. For "And Chanah prayed upon Hashem" — this is the aspect of t'filas Hashem literally, which is the aspect of "upon Hashem" — as understood in the writings of the Ari [z"l]. For this is the secret of the two Names in the Thirteen Attributes — which are "Hashem, Hashem" — explained in the Holy Zohar: "the first is complete; the second is complete and more" (and as brought in our words elsewhere regarding this; see there). That is, Hashem, blessed be He, as it were, prayed Himself with the first Name — which is the aspect of simple mercy — to draw mercy from the second Name, which is "complete and more" — which is the aspect of great mercy, abundant mercy. And this second Name is the aspect of "upon Hashem" — and there Chanah reached with her prayer, the aspect of: "And Chanah prayed upon Hashem." And this is the aspect of t'filas Hashem, as mentioned above. And from there the Chanukah lamp is kindled. And therefore Chanukah is hinted at as Chanah-26 — which alludes to all of this, as mentioned above. For through the prayer of Chanah mentioned above — the aspect of t'filas Hashem — Shmuel was born, who anointed David — who is the aspect of Mashi'ach, through whom the entire rectification will come. For he will grasp in completeness the aspect of Toras Hashem and t'filas Hashem literally — which is the aspect of mishpat and tzedakah, etc. — as mentioned above. From there comes all the light of the holy Menorah, which is the light of the Chanukah lamp — in the aspect of: "I have arranged a lamp for My anointed one" [Psalms 132:17] — which is the aspect of the true light that illuminates for us now within the depths of the deep, as mentioned above. And as is written in Parashas B'rayshis, brought above (in section 51) — which speaks there of the four kingdoms, which are the aspect of "void and formless, and darkness upon the face of the deep", as mentioned above. But: "And the spirit of G-d" — "this is the spirit of Mashi'ach" — "hovered over the face of the waters" [Genesis 1:2] — through which comes the essential rectification and hope. And through this: "And G-d said: Let there be light. And there was light" [Genesis 1:3]. For all the holy lights — which are the aspect of the light of the Menorah, which is the aspect of the light of the Chanukah lamp — are drawn from there, as mentioned above. And therefore David was ruddy (admoni) with beautiful eyes [I Samuel 16:12]. This is the aspect of azus d'kedushah, for he waged the wars of Hashem. For the essential holy kingship is through azus d'kedushah, in the aspect of: "Hashem, in Your strength the king rejoices" [Psalms 21:2] (and as explained elsewhere regarding this) — which is drawn from the aspect of t'filas Hashem, as mentioned above. And therefore Yitzchak erred regarding Esav, who came out ruddy — for he thought that the intensity of the surging of the blood within him was the aspect of azus d'kedushah. Because [Esav] was "a hunter in his mouth" — that he deceived his father [asking]: "How does one tithe straw?" — as if he were a tzadik. Therefore Yitzchak thought that even the redness in him — which indicated he was a shedder of blood — was the aspect of azus d'kedushah, that he wished to overpower those who transgress the law. For it has already been explained in the aforementioned Torah-teaching that one must pray to Hashem, blessed be He, that he should merit to distinguish between azus d'kedushah — through which Yerushalayim is built — and the azus of the Sitra Achra — which is the aspect of "a brazen-faced one to Gehinnom." And this is the aspect of: "May it be Your will that You build Your city speedily in our days" — which is mentioned in the middle of the Mishnah: "Be bold as a leopard", etc.; see there. And therefore even great tzadikim can err in this — as Yitzchak erred regarding Esav, as mentioned above. And conversely, it occurred to Shmuel the prophet to err regarding David, who was ruddy — that perhaps he was the aspect of azus of the Sitra Achra. As it is found in Midrash Parashas Toldos, chapter 63: "And when Shmuel saw David, ruddy, etc. — he was afraid and said: This one too is a shedder of blood like Esav. The Holy One, blessed be He, said to him: 'With beautiful eyes.' Esav kills of his own volition, but this one..." — end of quote; see there. That is, as mentioned above — for it is difficult to distinguish between azus of the Sitra Achra, which is from the side of Esav, and azus d'kedushah, which is the aspect of the kingship of David-Mashi'ach — which is drawn from Toras Hashem and t'filas Hashem, as mentioned above. And this is the aspect of the secret of the Kavanos of Chanukah. For it is explained in the Kavanos that the secret of the holy light of Chanukah is drawn from the holy Name Nachal, which is the initial letters of: "Nafsheinu Chik'sah LaShem" [Our soul has waited for Hashem] [Psalms 33:20]. And this Name has the gematria of dam adam [blood of man], which is the aspect of the Name Mah (45), etc.; see there. That is, through the kindling of the light of the Chanukah lamp — which is drawn from the light of Mashi'ach, which is the aspect of t'filas Hashem — through this, the aspect of dam adam [the blood of man] is rectified and purified. For from there comes all azus — for the essential azus comes through the surging of the blood within a person, and there is the essential trial. For there one needs the essential purification and clarification: to purify and rectify the dam adam so that the azus drawn through it should be the aspect of azus d'kedushah — the aspect of "ruddy" said regarding David — not the opposite, G-d forbid, which is the azus of the Sitra Achra — the aspect of "ruddy" said regarding Esav, as mentioned above. And all of this is merited through the aspect of the aforementioned Name Nachal, whose gematria equals dam adam, as mentioned above (which is also precisely the gematria of Chanukah, exactly). That is, for this Name emerges from the verse: "Our soul has waited for Hashem", as mentioned above — that is, the aspect of ratzon and deveikus and bitul, the aspect of prayer mentioned above. For we have no support except to Hashem alone; our eyes are lifted — the aspect of "Our soul has waited for Hashem" — that He Himself should pray on our behalf. For our help and our shield is He alone, Who knows how to pray Himself and to draw wondrous chasadim upon us. And this is: "For in Him our heart rejoices" [Psalms 33:21] — for through prayer — the aspect of t'filas Hashem — joy is drawn, as mentioned above. And from there — from the aspect of "Our soul has waited for Hashem" — the aspect of t'filas Hashem — emerges the aforementioned Name Nachal, from which the Chanukah lamp is kindled, as mentioned above. And from there the dam adam is rectified and purified — so that it should be in the aspect of azus d'kedushah, as mentioned above. And therefore we read the haftarah on Rosh Hashanah from the passage of Chanah mentioned above — and we conclude with her prayer, until: "And He shall give strength to His king, and raise the horn of His anointed one" [I Samuel 2:10]. For then, on Rosh Hashanah, Chanah was remembered — for all of this is the aspect of Rosh Hashanah, as mentioned above. For then is the essential sprouting of the horn of Mashi'ach — the aspect of: "and the arranging of a lamp for the son of Yishai, Your anointed one" — the aspect of: "There I shall cause a horn to sprout for David; I have arranged a lamp for My anointed one" [Psalms 132:17]. And from there is the kindling of all the holy lamps — which is the aspect of the Chanukah lamp, as mentioned above. And therefore we conclude with the verse: "And He shall give strength to His king, and raise the horn of His anointed one" — for the essential raising of the horn of Mashi'ach, which is the strengthening of holy kingship, is through azus d'kedushah, as mentioned above. And the essential wonder of the greatness of the Chanukah lamp — that it draws the supreme and very awesome light, drawn from t'filas Hashem, down very far below — to below ten handbreadths. For this is the essential awesome wonder of this miracle: that through the power of t'filas Hashem, such new chasadim are drawn that they illuminate very far below — within literal darkness and deep — to illuminate all the souls of Yisrael who have fallen there, so that they should not despair of mercy, etc. And this is the aspect of: the descent is the purpose of the ascent, as mentioned above. And this is what Adonaynu Moraynu v'Rabbaynu, of blessed memory, wrote in the Torah-teaching "Ki M'rachamam" (Likutay Moharan II:7): that according to the degree of the "Forgive, please" that is accomplished on Yom Kippur, so does one merit the holiness of Chanukah; see there. For the essential forgiveness of sins accomplished on Yom Kippur through the request of "Forgive, please" is drawn from the aspect of na'aseh v'nishma mentioned above — the aspect of Toras Hashem and t'filas Hashem — from which comes all forgiveness of sins, in the aspect of: "On that day, the sin of Yisrael shall be sought, and it is not there", as mentioned above. And from there comes all the holiness of Chanukah — which is the aspect of the inauguration of the Beis HaMikdash, where the essential generality of Toras Hashem and t'filas Hashem resides, as mentioned above. And this is the aspect of the Hallel of Chanukah — the aspect of: "He is your praise and He is your G-d" [Deuteronomy 10:21] — the aspect of the completeness of prayer mentioned above, from which the essential miracle of Chanukah is drawn. And this is: "And they established these eight days of Chanukah — to give thanks and to praise Your great Name" — which mentions only the Hallel of Chanukah. For the entire kindling of the light of the Chanukah lamp and the entire intensity of the miracle — everything is from the aspect of prayer, the aspect of: "A woman who fears Hashem, she shall be praised" — the aspect of: "and among the holy ones, she shall be praised." For Hallel is the generality of all the prayers and thanksgivings and praises — as Rashi explains on the verse: "All Your wonders" — "This is Hallel, which contains [references] to the past, to the future, to the days of Mashi'ach", etc. And this is what is written in the aforementioned Kavanos regarding dam adam — which is the aspect of the Name Mah (45). And from the Alef of the Name Mah emerges the Name Ehyeh in its squared form, which has the gematria of dam [blood], etc.; see there. And this is itself the aspect of: "Do not read 'mah' but rather 'mei'ah' [one hundred]" — which our Sages of blessed memory said, from which they learned to bless one hundred brachos every day — which are the aspect of the generality of prayer. That is, when one inserts the Alef into Mah, it becomes mei'ah — the aspect of one hundred brachos. And then the blood — which is drawn from the aspect of the Alef, as mentioned above — is purified and included within Mah, in the aspect of dam adam mentioned above. That is, the aspect of azus drawn from dam adam should be azus d'kedushah — and this is drawn essentially from prayer, which is the aspect of: "Do not read 'mah' but 'mei'ah'" — that is, Mah and Alef, the aspect of Ehyeh in its squared form, which equals dam, etc. For dam adam is purified through the aspect of one hundred brachos — so that it should be in the aspect of azus d'kedushah, as mentioned above. And this is the aspect of the tzedakah of Chanukah — for all Yisrael customarily give much tzedakah then. For all the holiness of Chanukah is drawn through the aspect of mishpat and tzedakah — which is the aspect of na'aseh v'nishma, etc. — Torah and prayer, etc. And the essential thing is the nishma, the aspect of prayer, the aspect of tzedakah — through which the mishpat is sweetened so that it becomes great tzedakah and chesed, as mentioned above. Therefore, one gives much tzedakah then — in order to arouse through this the aspect of His tzedakah, blessed be He, the aspect of t'filas Hashem — in order to sweeten all manner of judgments, and that He should conduct Himself with us with tzedakah, as mentioned above. And this is the great greatness of tzedakah. For the poor person is in the aspect of din and mishpat — for poverty is drawn from the severity of din. And the essential sweetening of the din is specifically through is'arusa d'l'sata — that is, when a person — who has free choice in this world — is aroused and has mercy on the poor. Through which comes the essential sweetening of the din — for then, specifically, His tzedakah, blessed be He, is aroused to judge with great tzedakah and chesed. And therefore: "He who is gracious to the poor lends to Hashem" [Proverbs 19:17]. For, as it were, it is difficult for Hashem, blessed be He, Himself to nullify the din on His own — for the essential sweetening is through the person who has free choice (and see regarding this elsewhere). And this is the aspect of what Yaakov sent word to say to Esav: "With Lavan I have sojourned and I have delayed until now" [Genesis 32:5]. For Yaakov saw that the essential strengthening of Esav — who is the aspect of the wicked kingdom — is through the azus of the Sitra Achra, from which comes the essential power of the wicked kingdom — which is the aspect of "kingship without a crown" — as explained in the aforementioned Torah-teaching. And as it is written that Esav was ruddy, etc. Therefore Yaakov sent him [word] that he had already merited Torah and prayer — which are the aspects of na'aseh v'nishma — through which one merits azus d'kedushah, through which the azus of the Sitra Achra — which is the aspect of the kingdom of Esav — is subdued, as mentioned above. And this is: "With Lavan I have sojourned." And our Sages of blessed memory expounded: "and the 613 mitzvos I have kept" — this is the aspect of Torah. "And I have delayed until now" — this is the aspect of prayer. That is, he said to him: Even though I have kept all the 613 mitzvos and merited the Torah, nevertheless I do not content myself with this. And I wait and look forward and yearn with strong longings always — to ascend from level to level, to make from the nishma a na'aseh, through much prayer, as mentioned above. And this is: "and I have delayed until now" — that I delay and tarry with strong longings until I have merited the aspect of atah [now], which is the aspect of prayer, the aspect of nishma, the aspect of: "And now, Yisrael — what [mah] does Hashem your G-d ask of you, if not to fear?" [Deuteronomy 10:12] — which is the aspect of prayer, the aspect of: "a woman who fears Hashem, she shall be praised" — as explained there. And this is the aspect of: "Do not read 'mah' but 'mei'ah' — one hundred brachos" — which are the aspect of the generality of prayer, as mentioned above. And this is the aspect of: "And now, Yisrael, hear the statutes" [Deuteronomy 4:1] — which is also the aspect of nishma — as it is found in the Midrash regarding this, in the parable brought there (and brought in our words elsewhere; Likutay Moharan I:120; see there). For the yirah [fear/awe], the aspect of prayer, is the aspect of atah [now] — the aspect of: "Today — if you will listen to His voice", brought above. For this is the essential, perfect service — the essential length of days and true life — which one merits through yirah, in the aspect of: "The fear of Hashem adds days" [Proverbs 10:27]. For the essential thing is that one should not think of anything except that hour and moment of that day — and one should not think from day to day, nor from hour to hour — as brought above regarding this. For "you do not know what a day will bring forth", etc. And this is the aspect of: "And now, Yisrael, what [mah] does Hashem your G-d ask of you, if not to fear" — "and now" specifically. And this is the aspect of: "and I have delayed until now [atah]", as mentioned above. It emerges that [Yaakov] hinted to [Esav] that he had merited Torah and prayer — from which azus d'kedushah is drawn — and therefore he could certainly overcome Esav, who is the azus of the Sitra Achra, as mentioned above. And this is: "And I have acquired an ox and a donkey" [Genesis 32:6] — the aspect of Mashi'ach ben Yosef and Mashi'ach ben David, as brought in the Midrash. For this aspect, in its completeness, Yisrael will merit through the true tzadikim — who are the aspect of Mashi'ach — who bring Torah and prayer into Yisrael. Through which one merits azus d'kedushah, as mentioned above. For the essential thing is the aspect of atah [now] — the aspect of: "Today — if you will listen to His voice" — that each person should look to connect that time and moment in which he stands to Hashem, blessed be He — to raise the time to the aspect of above time. And this one merits only through Torah and prayer — and essentially through prayer, which is the aspect of good longings and yearnings and aspirations to Hashem, blessed be He. For this is needed by everyone, at every level — both great tzadikim who need to ascend from level to level, and how much more so those who are very low, who lie where they lie, may the Merciful One save us. They need to revive themselves through the power of the true tzadikim, only through this aspect — the aspect of: "And now, Yisrael, mah", etc.; "And now, Yisrael, hear", etc. — to grab, each time, some moment — when they flee from evil and snatch some good point — and so forth, each time. For a person such as this — if he wished to think much about what has passed and to worry about what will be — he could lose his mind and literally go insane, G-d forbid. And all his vitality and endurance is only the aspect of atah [now] mentioned above — the aspect of: "Today — if you will listen to His voice", as mentioned above. And this is what is written there in the Midrash: "'And sheep' — these are Yisrael. 'And servant and maidservant' — 'Behold, as the eyes of servants to the hand of [their master],' etc. 'Be gracious to us, Hashem, be gracious to us, for we are greatly sated with contempt'" — end of the Midrash's language. That is, the aspect of prayer and supplications, as mentioned above. And this is: "'And sheep' — these are Yisrael" — as it is written: "And you, My sheep, the sheep of My pasture — you are adam [man]" [Ezekiel 34:31]. For one must make oneself as an animal, the aspect of: "Adam and animal You save, Hashem" [Psalms 36:7] — as mentioned above regarding the verse: "Your tzedakah"; see there. For it is impossible to understand the ways of His tzedakah, etc. And this is the aspect of: "Have you not from now called to Me: My father, You are" [Jeremiah 3:4], etc. — that is, as mentioned above. And all of this must be connected to what is explained (in Likutay Moharan II:61) regarding the verse: "I have this day begotten you" [Psalms 2:7]; see there — that Mashi'ach will merit the aspect of above time, etc. And every person must draw upon himself this aspect, through the power of the true tzadikim who draw the light of Mashi'ach in every generation, upon every person and in every time — upon whoever wishes to draw close to Hashem, blessed be He. The essential thing is through this aspect: that one should think every day, at every time, and at every moment — that one has nothing except that moment — and as if one were born now. For in truth, for one who has intelligence, time is nothing — for the past is gone, the future has not yet come, and the present is like the blink of an eye — as is brought regarding this, even among the philosophers. And the wise person can understand that there is no time at all, except one moment at every occasion. And that moment too is nothing compared to the understanding that is above this — for in truth, there is no time at all — as explained well in the aforementioned Torah-teaching. And the essential concealment with which Hashem, blessed be He, concealed the true understanding from the world — through which time came into being — is only for the sake of free choice, as explained elsewhere in our words. But even with our understanding — where it seems that time exists — one can also understand that all of time is only literally one moment: the brief instant in which one stands now — for the past is gone, etc. And the essential thing is to connect that moment to Hashem, blessed be He — to the aspect of above time. And whoever pays attention to this will be able, always — at every time and moment — to begin to connect himself and to cling to Hashem, blessed be He. And this is the aspect of the mitzvah of cleaving to Him, blessed be He — which is a positive commandment in the Torah, as it is written: "Hashem your G-d you shall fear; Him you shall serve; and to Him you shall cleave" [Deuteronomy 10:20]. And it is written: "After Hashem your G-d shall you walk, and Him shall you fear, and to His voice shall you listen, and Him shall you serve, and to Him shall you cleave" [Deuteronomy 13:5]. For according to all the above, every person, from wherever he is — even from the literal lowest depths — can cleave himself to Hashem, blessed be He, at any moment he wishes. And this is the aspect of: "See now that I, I am He" [Deuteronomy 32:39] — "see now" specifically — for through the aspect of "now" (atah) mentioned above, you will be able to see that "I, I am He." And it is readily apparent to the understanding person that this matter is impossible to explain verbally — how much more so in writing. Rather, each person, according to what he grasps in his heart, can take from this true hints to cling to Hashem, blessed be He, at all times, from wherever he is. And regarding this it is said: "I will instruct you and teach you the way you should go; I will counsel you, My eye upon you" [Psalms 32:8]. And all of this is the aspect of the statement of our Sages of blessed memory mentioned above regarding the three things that come b'hesach hada'as — Mashi'ach, a "finding," and a scorpion. It emerges that everything depends on the moment. And this is the aspect of: "Go, my people, enter your chambers, and close your door behind you" [Isaiah 26:20] — that one must enter some room and close the door behind oneself and engage in hisbodedus between oneself and one's Maker. "Hide yourself for a brief moment, until the fury passes" — for the essential thing is to hide oneself for a brief moment and to leap in that moment over what one needs to leap over — to sweeten the fierce anger, from which comes the aspect of the scorpion's bite, G-d forbid — and to merit finding true good, which is the aspect of a "finding." And this is the aspect of: "For His anger is but a moment; life is in His will" [Psalms 30:6]. For through the aspect of good ratzon and yearnings, one merits true life — to nullify the fierce anger in that moment. And all of this is merited through the power of the true tzadikim, who are the aspect of Mashi'ach, as mentioned above. And this is what precedes [in that psalm]: "Sing to Hashem, His devout ones" [Psalms 30:5], etc. — "For His anger is but a moment", etc. — for the essential rectification is through His devout ones, who are the true tzadikim, as mentioned above. And this is what follows: "And I said in my tranquility: I shall never be moved. Hashem, in Your will You established my mountain in strength" [Psalms 30:7-8], etc. That is, all the above — that a person does not know at all what will happen to him each day, for everything comes b'hesach hada'as, as mentioned above. And one must only lift one's eyes heavenward, as mentioned above. And all of this is well explained in these verses that follow after: "For His anger is but a moment; life is in His will. In the evening, weeping may lodge, but in the morning — joy" [Psalms 30:6]. "And I said in my tranquility: I shall never be moved" — for in this, the world greatly errs: when some measure of tranquility begins for them, they think it will last forever. But a person does not know at all what a day will bring forth. For "Hashem, in Your will You established my mountain in strength" — You gave me some tranquility, etc. — but immediately, "when You hid Your face, I was terrified." Therefore there is no counsel or stratagem except: "To You, Hashem, I call", etc. — for there is no refuge from whatever may befall a person, except to lift one's eyes heavenward and to pray before trouble comes, as our Sages of blessed memory said. And then: "You have turned my mourning into dancing", etc. — "and You have girded me with joy" — for the essential joy is through prayer, as mentioned above. And all of this is said in "A psalm, a song for the inauguration of the House" [Psalms 30:1] — for all of this is included in the above. And this is: "When you kindle the lamps — toward the face of the Menorah shall the seven lamps give light" [Numbers 8:2]. The seven lamps are the aspect of the Seven Shepherds, who bring and illuminate the holy emunah within Yisrael. But it is impossible to draw close to them except through azus d'kedushah — which one receives through the two crowns, which are the aspects of na'aseh v'nishma, etc. And it has already been explained above that it is difficult to understand where the beginning is, etc. And in truth, everything is accomplished through the true tzadikim — and essentially through the tzadik who is the aspect of Moshe-Mashi'ach, who is comprised of all the rectifications explained in the aforementioned Torah-teaching. For Moshe is one of the Seven Shepherds and is comprised of all of them, as is explained there. And he himself draws the two aforementioned crowns, which are the aspects of na'aseh v'nishma — as it is found in the [Kabbalistic] writings that Moshe returned and merited the aforementioned crowns, as is brought regarding this in the intention of "Yismach Moshe", etc. And he illuminates upon us the light of the aforementioned crowns — and through this we merit joy, the aspect of azus d'kedushah. And through this we merit to draw close to him — who is the generality of the Seven Shepherds — through which he illuminates and draws upon us complete emunah. And the aspect of chosam hayadin [seal of the hands] is rectified — through which one merits chosam haraglin [seal of the feet], etc. — which is also rectified only through him. For only he makes peace between Yisrael and their Father in heaven — for he argues with Hashem, blessed be He: "Why, Hashem, should Your anger burn against Your people?" [Exodus 32:11], etc. It emerges that all the rectifications, from beginning to end — everything is through him. And he is the aspect of the "face of the Menorah" — and all the seven lamps illuminate through him. And this is: "toward the face of the Menorah" — which is the aspect of Moshe, who is comprised of all the aforementioned rectifications — "the seven lamps shall give light." For it is impossible to receive their light except through him, as mentioned above. And this is why the kindling of the lamps is written in the language of "b'ha'aloscha" [when you raise up], etc. — for through the lamps of the Menorah, all the fallen souls are raised up — in the aspect of: the descent is the purpose of the ascent, as mentioned above. For every soul of Yisrael is the aspect of a lamp, as it is written: "The lamp of Hashem is the soul of man" [Proverbs 20:27]. And all of them ascend from their descent and illuminate through the power of the rectification of the Menorah mentioned above. And this is: "And this is the workmanship of the Menorah — hammered gold; from its base to its flower, it is hammered work" [Numbers 8:4]. "Hammered" (mikshah) — Rashi explains that the entire Menorah was made from one ingot, from beginning to end. That is, all the rectifications of the Menorah are all dependent on one another, and all of them are made from one ingot — to indicate that all of them are accomplished through the tzadik — the aspect of Moshe himself — from whom come all the aforementioned rectifications, from beginning to end. And this is: "from its base to its flower, it is hammered work" — that the aforementioned tzadik draws all the aforementioned rectifications, to the point that he instills the aspect of stubbornness and azus d'kedushah even in the very lowest level — in the aspect of yarchin v'raglin [thighs and feet] — in the aspect of "from its base to its flower, it is hammered work." And this is the aspect of "to its flower" — the aspect of the flowering and shining and glimmering of His G-dliness, blessed be He, that illuminates even in the aspect of the feet and thigh. For through the great intensity of azus d'kedushah that he instills in every individual of Yisrael through all the aforementioned rectifications — through this, the light of the shining of His G-dliness, blessed be He, flowers and glimmers even in the aspect of the thigh and feet — in the aspect of: "from its base to its flower, it is hammered work." And this is: "According to the vision that Hashem showed Moshe, so he made the Menorah" [Numbers 8:4]. And our Sages of blessed memory expounded that Moshe had difficulty with the making of the Menorah — until Hashem, blessed be He, showed him a Menorah of fire, etc. For in truth, everything is from Him, blessed be He — for all the aforementioned rectifications are accomplished through Toras Hashem and t'filas Hashem Himself, as it were — and this is the aspect of the Menorah that He showed him from above. And likewise Moshe made the Menorah — for he was included in Him, blessed be He, and also merited the aspect of Toras Hashem and t'filas Hashem — through which all the supernal chasadim are drawn and all the aforementioned rectifications — which are comprised in the Menorah — are accomplished. And therefore Moshe found the making of the Menorah very difficult — because he saw that everything is made from one ingot and everything is dependent on one another, and one does not know where the beginning is. Therefore it was very difficult in his eyes — how to instill and illuminate these rectifications in Yisrael. Until Hashem, blessed be He, showed him that everything is from Him, blessed be He. The essential thing is only the true ratzon — for whoever truly desires with strong longings to draw close to Hashem, blessed be He, will merit all of this, as mentioned above. And this is what is written at the end of the vision of the Menorah of Zechariah: "Not by might and not by power, but by My spirit" [Zechariah 4:6] — the aspect of ratzon. For the essential thing depends on good and strong ratzon, for days and years, to Hashem, blessed be He — truly and sincerely. Through this one will merit all of the above, as mentioned above. According to all the above, the immense greatness of the holiness of the Chanukah lamp is explained — which is the aspect of the kindling of the lights of the Menorah. For their holy light is drawn from the aspect of the light of Mashi'ach — the aspect of: "I have arranged a lamp for My anointed one" [Psalms 132:17]. For he will merit the aspect of mishpat and tzedakah in completeness — through which comes the essential endurance of the world. By the fact that He, blessed be He, Himself sweetens the mishpat with tzedakah, in wondrous ways, every day, at every time, and at every hour, etc. — as mentioned above. And this is what is written in the Midrash HaNe'elam, Parashas Noach — brought in the Yalkut HaReuveni, Parashas B'ha'aloscha. And this is its language: "'And behold, an olive branch, freshly plucked, in its mouth' [Genesis 8:11] — were it not that the Holy One, blessed be He, aroused the spirit of the Kohanim who would kindle lamps with olive oil, then the remnant of Yehudah would have perished from the world." It emerges that our essential endurance is through the lamps of olive oil of the Menorah — which is the aspect of the Chanukah lamp. That is, as mentioned above. And therefore the First Temple — which was in the merit of Avraham — and the Second Temple — which was in the merit of Yitzchak — were destroyed through the klippos of Esav and Yishmael, as is brought. But the Third and final Temple — which we hope will be in the merit of Yaakov — will endure forever. For the essential generality of tzedakah and mishpat — which are the aspects of Torah and prayer together — is in the Beis HaMikdash. For from there the Torah goes forth, for the Luchos [Tablets] — the generality of the Torah — stand there in the Beis HaMikdash, in the Holy of Holies. And there is the place of prayer, as it is written: "For My House is a house of prayer" [Isaiah 56:7]. And the essential endurance of the Beis HaMikdash is when tzedakah and mishpat are included together, as it is written regarding the Mashi'ach: "And he shall judge the poor with righteousness" [Isaiah 11:4]. And as explained above regarding this. And therefore the two Temples that were in the merit of Avraham and Yitzchak — with whom the aspects of tzedakah and mishpat were not included in their completeness — therefore they were destroyed, as mentioned above. But the Third Temple, which will be in the merit of Yaakov — who merited to include tzedakah and mishpat in their completeness — therefore it will endure forever. But nevertheless, it is brought in the holy books that the essential final redemption will come about through the sweetening of the gevuros of Yitzchak to become the aspect of Yis'chak [laughter/rejoicing]. For this is the essential rectification — that Yaakov and Avraham will sweeten the gevuros of Yitzchak in their completeness, and through this the final redemption will come. And this is the aspect of: "And I will remember My covenant with Yaakov, and also My covenant with Yitzchak, and also My covenant with Avraham I will remember" [Leviticus 26:42] — which begins first with Yaakov, for the essential redemption will come through him. And He will remember also the merit of Yitzchak, and also the merit of Avraham — until Avraham and Yaakov sweeten the gevuros of Yitzchak and include the tzedakah in the mishpat in their completeness. Through this the final redemption will come, and the building of the Beis HaMikdash, as mentioned above. And this is why regarding Yaakov it is written: "And I will remember" — and likewise regarding Avraham it is also written with a term of remembrance: "And also My covenant with Avraham I will remember" — but regarding Yitzchak, no term of remembrance is written. For the essential remembrance — to have mercy on Yisrael and redeem them from all the troubles and exiles mentioned previously in the parashah — is only through Avraham and Yaakov, who will sweeten the gevuros of Yitzchak, and through this He will redeem them through His abundant mercy and chasadim. For always the attribute of chesed and tzedakah is greater than the mishpat and din. And as it is written: "He loves tzedakah and mishpat; the chesed of Hashem fills the earth" [Psalms 33:5]. And it is written: "For I am Hashem, Who performs chesed, mishpat, and tzedakah in the earth" [Jeremiah 9:23]. It emerges that tzedakah and chesed are mentioned against the attribute of mishpat — for "the measure of good is always greater." And this is the aspect of Avraham and Yaakov grasping Yitzchak to sweeten his din and mishpat. And therefore through this the essential redemption will come — through the sweetening of the gevuros of Yitzchak, until from "Yitzchak" there is made "Yis'chak" [will laugh], as is brought. And this is the aspect of the secret of the tekios [shofar blasts], as brought in the Holy Zohar and in the Writings — that Avraham and Yaakov grasp Yitzchak to sweeten his din, as mentioned above. For the essential rectifications are all accomplished on Rosh Hashanah — where there is the essential aspect of the sprouting of the horn of Mashi'ach, as we pray much about this then, as it is written: "And the sprouting of a horn for David Your servant, and the preparation of a lamp for the son of Yishai, Your anointed — speedily in our days", etc. And because Yitzchak needed more than others to exert himself through abundant prayer — in the aspect of "and Yitzchak entreated", etc., as mentioned above — therefore the essential theme of prayer is hinted at most in connection with the aspect of Yitzchak. As is hinted in Nishmas [the Shabbos prayer]: "In the mouth of the upright You shall be exalted; and by the lips of the righteous You shall be blessed... [and by the tongue of the devout You shall be sanctified; and in the midst of the holy ones] You shall be praised" — the initial letters of which spell Yitzchak Rivkah, as is brought. For there one must exert oneself more to include Torah and prayer together — which are Yitzchak and Rivkah, as mentioned above. And therefore Yitzchak is hinted at in the initial letters: Y'sharim, Tz'adikim, Ch'asidim, K'doshim (Upright, Righteous, Devout, Holy) — which are the aspect of the generality of the tzadikim and the G-d-fearing ones who fulfill the Torah, on whose account they are called by the names Upright, Righteous, etc. — that is, the aspect of Torah, which is the aspect of Yitzchak. But Rivkah is hinted at in the initial letters: tis'Romam, tis'Barech, tis'Kadash, tis'Halal (shall be exalted, blessed, sanctified, praised) — which are initial letters of Rivkah. For these words — "shall be exalted, blessed," etc. — are the aspect of the generality of prayer, the aspect of Rivkah, the aspect of "a woman who fears Hashem, she shall be praised", as mentioned above. And this is what is brought: that Yitzchak and Rivkah have the gematria of 515, as found in the Yalkut Reuveni, according to its approach. That is, t'filah (prayer) has the gematria of 515 — which is Yitzchak and Rivkah, as mentioned above. For there is the essential place of prayer — to sweeten the gevuros of Yitzchak, as mentioned above. And therefore our Sages of blessed memory said: "A person should always be careful regarding the Minchah prayer", etc. And likewise they cautioned especially not to delay the Minchah prayer — as they said: "A person should not sit down before the barber close to the time of Minchah", etc. — that specifically close to the time of Minchah they cautioned about this more, as brought in the poskim [halachic authorities]. For the Minchah prayer corresponds to Yitzchak, who established the Minchah prayer, as our Sages of blessed memory said — as it is written: "And Yitzchak went out to converse in the field" [Genesis 24:63] — as our Sages of blessed memory expounded. Therefore at that time one must be especially careful to pray, and not to delay it so as to nullify it, G-d forbid. For there one needs to exert oneself exceedingly to pray — because it is the aspect of the gevuros of Yitzchak, the aspect of mishpat, whose essential sweetening is through prayer, the aspect of tzedakah, as mentioned above. And therefore at that time — when Yitzchak went out to converse in the field — it was specifically then that Rivkah came to him through his prayer, as written there in the parashah. For Rivkah is the aspect of prayer, etc., as mentioned above. And therefore the more a person sees that the dinim — which are the aspect of the strengthening of the evil inclination — are intensifying against him, that is precisely when he must exert himself to increase and persist in prayer and entreaty more and more — in order to sweeten and nullify the intensity of the dinim, etc., as mentioned above. And therefore the essential hisbodedus [secluded personal prayer] — which is the aspect of conversation between oneself and one's Maker — is spoken of specifically in connection with Yitzchak, as it is written: "And Yitzchak went out to converse (lasu'ach) in the field" [Genesis 24:63]. For the essential conversation and hisbodedus is to sweeten the aspect of mishpat and din of Yitzchak, as mentioned above. And therefore Yitzchak wished to bless Esav, according to the intensity of his din and mishpat. But Rivkah the righteous — who is the aspect of prayer, as mentioned above — sweetened the din and taught Yaakov to go with stealth and concealment to receive the blessings from Yitzchak specifically. For she knew that there was power in her prayer and in the prayer of Yaakov to include the tzedakah within the mishpat — that he would receive the blessings from Yitzchak specifically. But from the greatness of the prosecution and the provocation of Esav — who is the aspect of the scorpion that lies in ambush against Yisrael always, especially at the time they wish to receive the blessings, which are the aspect of a good finding, when [the scorpion] lies in ambush and prosecutes all the more, as mentioned above — therefore it was necessary to go with stealth. And Hashem, blessed be He, caused it that Yitzchak sent Esav to hunt game, etc. And in the meanwhile, specifically Yaakov received the blessings, as brought in the Holy Zohar and in the writings of the Ari z"l regarding this, etc.; see there. And this is what Yitzchak said to Yaakov: "How is it that you were so quick to find, my son?" [Genesis 27:20]. "You were quick" specifically — for Yitzchak saw and understood from afar that this was Yaakov, as is understood from the parashah, where he said: "Come close, please, and let me feel you" [Genesis 27:21], etc. Therefore he said to him: how is it that you have hastened to find such a good finding — to feed me and to receive the blessings through this? That is, he said: I know that in the end all the blessings will reach you, Yaakov. But I thought that first the blessings must be given to Esav, for he must rule first. And as Yaakov himself said: "Let my lord please pass before his servant" [Genesis 33:14], as is brought. Therefore I wished to bless him first — and therefore: "how is it that you were so quick?" "You were quick" specifically; "to find, my son" — for in my mind, the blessings, which are the aspect of good findings, are not yet yours. And he answered: "Because Hashem your G-d caused it to happen before me" [Genesis 27:20]. And it is found in the Midrash: Rabbi Yochanan and Reish Lakish [debated this]. One said: "If for your offering He caused the [ram] to be found for you by the Holy One, blessed be He — as it says: 'And Avraham lifted his eyes and saw, and behold, a ram' [Genesis 22:13], etc. — then for your food, how much more so!" And the other said: "If for your marriage He caused it [your spouse] to be found for you — as it is written: 'Cause it to happen before me today' [Genesis 24:12]; and it is written: 'And he saw, and behold, camels were coming' [Genesis 24:63] — then for your food, how much more so!" And this is wondrous at first glance, for at first blush it seems to be a flawed kal v'chomer [a fortiori argument]. For certainly — to save Yitzchak from the judgment of the slaughter of the Akeidah, and likewise to arrange his marriage — is a greater deliverance than to arrange his food for the moment. But according to all the above, the Midrash will be well understood, and the argument will come in proper form, and will be very pleasing to your soul, with the help of Hashem, blessed be He. For specifically the merit of the Akeidah and the finding of his marriage were what [Yaakov] mentioned at that time when he wished to receive the blessings. For he said: is it not true that for the sake of the offering of the Akeidah — which was to sweeten your gevuros — Hashem caused the ram to be found? And likewise, for finding your marriage-partner Rivkah — who is the aspect of prayer that sweetens the aspect of mishpat and gevurah of Yitzchak — Hashem, blessed be He, helped in a wondrous way, even though it was very difficult to find your marriage-partner because of the intensity of your gevuros, as mentioned above? Nevertheless, Hashem had mercy and caused her to be found for you. And all of this was for my sake — so that Yisrael would come forth from me. And now, regarding your food — that I wish to feed you in order to receive the blessings, in order that Yisrael should be able to endure in the world and sustain themselves through all the intensity and length of the bitterness of their exile — how much more so that Hashem, blessed be He, will cause it to happen before me! It emerges that this Midrash connects very beautifully. For specifically through the sweetening of the Akeidah, and through his spouse Rivkah — the aspect of prayer, as mentioned above — through this he received the blessings, as mentioned above. (And this is what is written in the Sefer HaAlef-Beis, Letter 7: that the eating of the tzadikim is greater than offerings and than their marriages, etc. Understand this well.) And therefore Yitzchak said then: "The voice is the voice of Yaakov" [Genesis 27:22], etc. For he understood then the immense power of Yaakov — who merited the aspect of na'aseh v'nishma in its completeness, to include mishpat and tzedakah together, which are the aspects of Torah and prayer — through which one merits azus, the aspect of voices, the aspect of: "Behold, He gives His voice, a voice of strength" [Psalms 68:34], as explained there. Therefore Yitzchak said then: now I know that "the voice is the voice of Yaakov" — very strong — through which he will overcome "the hands, the hands of Esav", as our Sages of blessed memory expounded. For I see and understand that his voice is growing ever stronger — since he merited to sweeten the mishpat with tzedakah until he found [the means] to feed me and receive the blessings. And this is drawn from the generality of Torah and prayer — through which one merits azus d'kedushah, the aspect of voices, the aspect of "the voice is the voice of Yaakov", as mentioned above. And this is the aspect of "the voice is the voice" — two voices — the aspect of the voice of Torah and the voice of prayer that are included together. Through which is the essential strengthening of azus d'kedushah against the azus of the Sitra Achra, to overcome "the hands, the hands of Esav" — who draws nourishment from the aspect of mishpat when it is not included in its completeness within the aspect of tzedakah. But through "the voice is the voice of Yaakov" — the aspect of two voices drawn from Torah and prayer included together — through this he overcomes "the hands, the hands of Esav", and nullifies them, as mentioned above. And therefore in truth Yaakov was in great fear when his mother told him to deceive his father in order to receive the blessings. And therefore he said to his mother: "Perhaps my father will feel me, and I will be in his eyes as a deceiver" [Genesis 27:12], etc. For he was afraid of the intensity of the gevuros of Yitzchak. And therefore he said: "Perhaps my father will feel me" — that is, that my father Yitzchak — who is the aspect of din and mishpat — will feel me and scrutinize me with mishpat. For because I wish to receive the blessings, his mishpat will suddenly be aroused against me, G-d forbid, to feel me and examine me closely. And then, G-d forbid — "I will bring upon myself a curse and not a blessing" [Genesis 27:12]. For such is the way of the prosecution of mishpat: as long as a person is at rest and quiet and is not seeking to find many good findings, the prosecution of mishpat is not so greatly aroused against him. But as soon as one wishes to grab greatness and great wealth and the like, the prosecution is aroused against him, G-d forbid — to say: "Let us examine his deeds, whether he is worthy of this." And then, G-d forbid, the wheel can turn against him in the opposite direction. And this is the aspect of what our Sages of blessed memory said: that "scrutiny of one's prayer causes a person's sins to be recalled" — that is, when one scrutinizes one's prayer inappropriately, saying [to oneself]: "It is fitting that the Holy One, blessed be He, should fulfill my request" — as Rashi explains there — then his sins are recalled, to see whether he is worthy of this. And this is the aspect of the general principle we wrote above: that one's essential prayer should be primarily that "the flood of many waters should not reach him" — to be saved from the one who lies in ambush and prosecutes, in the aspect of "from distress, You shall guard me", etc. And then one can also request mercy regarding one's necessary livelihood, etc., as mentioned above. And this is why Yaakov was afraid: "Perhaps my father will feel me" — that is, the aspect of mishpat and din will feel me and scrutinize me, because I have come to receive the blessings. And then "I will bring upon myself a curse and not a blessing" — which is the aspect of the scorpion's bite that comes suddenly, which is the opposite of the finding, as mentioned above. And his mother answered him: "Upon me be your curse, my son; only go and take for me" [Genesis 27:13], etc. That is, Rivkah told him that she takes upon herself to nullify this fear. For specifically she knows how to nullify this — for Rivkah is the aspect of prayer, the aspect of the sweetening of din and mishpat of Yitzchak, as mentioned above. And therefore specifically she is able to nullify this fear. And as found in the Midrash, that she said to him: "It is upon me to go in to Yitzchak and tell him: 'Yaakov is righteous; Esav is wicked.'" That is, as mentioned above — she said that through her prayer she could sweeten the gevuros of Yitzchak and reveal to him that Yisrael are righteous compared to Esav the wicked. For even if they are as they are, they are still righteous compared to the wickedness of the nations, who are the children of Esav. And this is revealed through Rivkah specifically, who is the aspect of prayer that sweetens the din and mishpat, as mentioned above — through which Yaakov is enabled to receive the blessings, as mentioned above. And this is the aspect of the trial of Avraham and Yitzchak at the time of the Akeidah. For the world's well-known question is known: regarding the greatness of the commotion about the trial of the Akeidah — for according to the greatness of Avraham's righteousness, it doesn't seem to be such a great trial at first glance. For it seems to us that even simple people would pass this test — that when Hashem, blessed be He, tells him explicitly to slaughter his only son, he will certainly fulfill His word and slaughter him. But the essential trial was that he did not question His attributes, blessed be He — as is brought regarding this, and as understood from the words of our Sages of blessed memory and brought in Rashi's commentary. From what [Avraham] said afterward: "Let me set forth my conversation before You: yesterday You said to me, 'For through Yitzchak shall your seed be called' [Genesis 21:12]; and then You said to me to offer him as a burnt-offering", etc. It is understood from this and from other places that this was the essential trial — and as our Sages of blessed memory said regarding the verse: "And I and the lad will go until 'koh' (there)" [Genesis 22:5] — and brought in Rashi's commentary: "I will see where is that which He told me: 'Koh (so) shall your seed be.'" But Avraham strengthened himself in emunah and did not question His attributes. And he said: even though I cannot understand His ways, certainly this is the way it must be — that it is impossible to understand the ways of Hashem. And I am obligated to do my part — to take my only son to be slaughtered. And nevertheless, I believe that Hashem, blessed be He, will fulfill all His words that He promised me. For His ways are impossible to understand at all — for He can do two opposites in one subject. And as I heard from him [the Rebbe], of blessed memory, much regarding this. And this is the aspect of what is written: "And Avraham called the name of that place 'Hashem Yireh' — as it is said today: 'On the mountain of Hashem, He shall be seen'" [Genesis 22:14]. For all the holy Patriarchs understood and saw from afar that the essential purpose and hope would be only at the very end, when Mashi'ach comes. And as our Sages of blessed memory said regarding the verse: "And also the nation which they shall serve" [Genesis 15:14] — to include the subjugation of the kingdoms. And so in several places — they all saw this bitter final exile, so very long. But in the immensity of the greatness of their perception and their holy spirit, they could not ascertain the final end — which is the keitz hap'la'os, which is very sealed and hidden from every eye.

Based on the Torah-teaching beginning "And let a double portion of your spirit be upon me" [II Kings 2:9], etc. (Lesson 66); see there the Torah-teaching well.

And the principle in brief: there is a ru'ach [spirit] above and a ru'ach below. At the time of the histalkus [passing/departure], they are unified and joined together, and through this he departs. And through this itself, the aspect of pi shnayim [a double portion] is drawn to his students, etc.; see there. And these two spirits are the aspects of ko'ach [potential] and po'el [actualization] — right hand and left hand — the yud of the Sheim Ha'etzem [the Essential Name (YHVH)] and the yud of the Sheim HaKinui [the Name of Appellation (ADNY)]. Initially the ko'ach and the po'el are bound together, etc., for the end of action is in the initial thought. This is the aspect of before Creation. But afterward they are opened, in the aspect of "You open Your hand" [Psalms 145:16], etc.; see all of this there well.

And to bring from ko'ach into po'el, the essential means is through emes [truth]. And the essential emes is when one is not dependent upon others (nitzrach lab'riyos), for one who is dependent upon others — his face changes, etc. — meaning the emes is not in its fullness, etc.; see there. And all the mitzvos and transgressions depend on this — on the aspect of the opening of these hands, etc.

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