שאלה א

And even this small business is only for one who does not wish that his Torah should be his profession. But one whose soul desires the Torah and wants only to engage in Torah and not to do any business — certainly, fortunate is he! And Hashem, blessed be He, will help him that his livelihood and sustenance will be done through others. But from the great prevailing of the Sitra Achara, they embitter a person’s life with hard labors and enormous exertions for all who follow after them — this is the aspect of the exile of Mitzrayim, the aspect of “and they embittered their lives,” etc., as above. And the essential subjugation of the Sitra Achara is through the above Baal Koach, through the staff of might that stands at the throat of the Sitra Achara and the Baal Davar until it gives vomitings, etc., as above — which is the aspect of VaY’fallail, the initials of “and cast before Pharaoh; it shall become a serpent” — through which was the Exodus from Mitzrayim, through which all the Yomim Tovim were sanctified, being forbidden in all the labors — through which the filth of the serpent that clings to them is repelled, as above. 45

And this is the aspect of: “Ashray yoshvay vesecha — Fortunate are those who dwell in Your House” — the aspect of those who dwell in the aforementioned holy yeshivos. “Od y’hal’lucha selah — They will yet praise You, selah.” For they will certainly merit praise and song always — for there they engage in the rectification of faith, through which the entire rectification of prayer is achieved, as stated there.

And this is: “Ashray adam oz lo bach m’silos b’levavam — Fortunate is the man whose strength is in You, in whose heart are the highways.” For all of this is received through the learning of the holy yeshiva — to always be strong and steadfast in the Holy One, blessed be He, however things may be. For they are deeply versed in halacha — in the aspect of “expert at entering and expert at departing,” etc. And this is: “highways [m’silos] in their hearts.”

This is the aspect of: “A voice cries out in the wilderness: clear the way of Hashem, straighten in the desert a highway [m’silah] for our God” — that even in the wilderness of the fiery serpent and scorpion and drought, even there one hears the voice that calls out: clear the way of Hashem, to straighten in the desert and to forge a highway for our God. This is the aspect of “highways in their hearts” — that they teach them that there are highways in their hearts to draw close to the Holy One, blessed be He, from wherever one is, even from wilderness and from the depths of the earth, etc.

And this is: “Ovray b’emek habacha ma’ayan y’sisuhu — those who pass through the valley of weeping make it a spring.” That is, those who passed and fell into the valley of weeping — who were utterly bewildered through their desires and fell into the lowest depths of the abyss — even from there they shall cry out from the depths [mima’makim] to Hashem, until: “they make it a spring” — that they bore through even from there the deep waters of counsel, which are the aspect of the spring of salvation to cause faith to grow — as stated at the beginning of the aforementioned Torah.

And this is: “Gam brachos ya’ateh moreh — also blessings the teacher enwraps.” “Blessings” — the aspect of faith, the aspect of: “a man of faithfulness [emunas] has many blessings [rav brachos].” “Enwraps” [ya’ateh] — the aspect of holy garments that are formed through this, through the strengthening of faith, in the aspect of: “Hashem has clothed Himself with might, girded Himself,” etc., as brought there. “Teacher” [moreh] — the aspect of the teacher of the way, who is the Rebbe of the holy yeshiva, as above.

And the summary: the essential survival is through Shabbas, which protected Adam from the filth of the serpent, and when all the labors are completely nullified. But one needs to draw the holiness of Shabbas to the six weekdays, to repel the filth of the serpent from the weekdays. And this is the essential war and refinement in the weekdays, and everything is through the power of the above Baal Koach. 46

And this is: “Yailchu mei’chayil el chayil — They shall go from strength to strength,” etc. For when they raise the fallen faith, they require many battles afterward — to elevate from the seal [chasimas besaro] to the engravings of the holy seal, etc., until the rectification of judgment. And this is: “they shall go from strength to strength” — that they shall go from battle to battle, until they merit through the power of the tzaddik the rectification of judgment, through which the redemption shall come — the aspect of: “Zion shall be redeemed through judgment,” etc., as above.

And when Moshe merited to win this war in the aspect of VaY’fallail described above, through which he took Yisrael out from Mitzrayim, then all the Yomim Tovim were sanctified — that even from the weekdays, Yomim Tovim were made that are forbidden in labor like Shabbas, for there is no difference between Yom Tov and Shabbas except ochel nefesh alone. And through this we have the power to draw the holiness of Shabbas to the weekdays. And through the great power of Moshe who made from the weekdays a Yom Tov that is like Shabbas — but in our essential physicality, our weekdays are still far even from Yom Tov. And He added in His wonders to give us Chol HaMoed, which is holy in part, and some labors are on it. And through this one can refine even lost things, as above. But still, even the days of Chol HaMoed are actual Yomim Tovim and are forbidden in most labors and have many korbanos, etc. Therefore, they too are still far from the actual weekdays. 47

And this is: “Yailchu mei’chayil el chayil yeira’eh el Elohim b’Tziyon — They shall go from strength to strength; they shall appear before God in Zion.” For they shall go from battle to battle, as above, until they attain the aspect of this rectification of judgment — which is the primary completion of all rectification — the aspect of “they shall appear before God in Zion,” where all the rectification of judgment is centered, in the aspect of: “If a matter is hidden from you regarding a judgment, you shall arise and go up,” etc. For there the aspect of these wonders is rectified — through the revealing of the judgment that had been wondrous and hidden, in the aspect of: “when it is hidden” [ki yifla], etc.

And Hashem, blessed be He, had compassion upon us and gave us Chanukah and Purim, which are the actual weekdays and are permitted in all the labors — and yet they are sanctified with such holinesses. And through this we have the power to repel the filth of the serpent in the actual weekdays. For this is the essential tikkun: when one merits to draw the truth into people who are engaged in commerce and labors, that even they, in the midst of their business, should not forget Hashem, blessed be He, and should know and believe that livelihood is only from Him, blessed be He, through His Providence alone. And they should sanctify their commerce and labors, to do business with great faith, and to remember Hashem, blessed be He, at all times, and to set fixed times for Torah at the very least, and to increase in tzedakah. And through this is the essential subjugation and nullification of the filth of the serpent from the 39 labors — which one merits through drawing the holiness of Shabbas to the weekdays — which we merit through the great power of the tzadikim who can pray the prayer in the aspect of din described above, through which all the Yomim Tovim and Chol HaMoed were sanctified. 48

And this is the entire war that the great tzaddikim wage on Rosh Hashanah, as is understood from the holy Zohar and the Tikkun’im — for on Rosh Hashanah “and behold Esav his brother was coming from his side,” etc. And the primary war is that the rectification of judgment is needed — and for this one must expel the aspect of the drop of Esav and Yishmael, etc., from which come all the great informers and disputants — the aspect of Dathan and Aviram — who must be lowered greatly, as above. And this is the aspect of what is said on Rosh Hashanah: “Mach king avyon — the humiliated, impoverished king has descended to destruction,” etc. [Piyut of the Mussaf of Rosh Hashanah].

Until, after the destruction, when they saw that the Sitra Achara was prevailing very, very much, and they knew that even though the second Bais HaMikdash would be built, it would not be a complete redemption, for they would be subjugated under the kings of the nations, and also it was destined to be destroyed — and the exile would be greatly prolonged in body and soul — therefore they added in their wonders and established for us two more holy festival days in the actual weekdays — which are Chanukah and Purim — which are permitted in all the labors and yet are so holy. And through this we have the power to sanctify the actual weekdays — namely, to sanctify the 39 labors themselves, which are the totality of all the affairs of commerce and all kinds of physicality and lusts of this world — that we should have the power even there to repel the filth of the serpent and to remember Hashem, blessed be He. And through this is our essential survival in this long exile. And all this is through the great power of the tzadikim, Ba’alay Koach described above. For whatever the Baal Davar and the Sitra Achara prevail more, they prevail more and more through the greatness of their power, and pray the above prayer with extra power and might — until they draw holiness to all who are truly far, in all the very distant places. As we see that the Chanukah candle is lit below ten t’fachim, where the Sh’chinah never descended, as our Sages of blessed memory said. But through the great power of the tzadikim, mighty ones of power described above, we have the power to draw supernal holiness and such great light down, down below — in order to repel the filth of the serpent in its place and at its time, as above. 49

For in truth we are engaged then in raising all of them toward the Holy One, blessed be He, as it says: “All peoples, clap your hands,” etc. But the aspect of Esav and Yishmael must be expelled, distanced, and brought all the way down, as above — in the aspect of: “Hashem melech olam va’ed avdu goyim mei’artzoh — Hashem reigns for ever and ever; the nations have perished from His land.” For this is the primary aspect of the rectification of judgment.

And this is the aspect of: “When the entire earth rejoices, I will make you desolate” (Yechezkel 35) — as Rashi explains: “when the entire earth rejoices” — when it is fulfilled: “Hashem reigns, let the earth rejoice, let the many islands be glad” — then: “I will make you desolate.” For everything must be raised up — only the aspect of Esav and Yishmael must be brought down and not raised up. And as our Sages of blessed memory said, even Edom will wish to bring tribute, etc. — but it all depends on the rectification of judgment, as above, which shall be in its fullness in the days of Mashiach, as it says: “Give Your judgments to the king,” etc. And so it is explained in Ovadiah: “Though you set your nest among the stars, from there I will bring you down,” etc. And this is the aspect of Aleinu l’shabe’ach [It is incumbent upon us to praise] — which is recited with special emphasis on Rosh Hashanah in the blessing of Malchuyos. For then we glorify ourselves in the pleasantness of our portion — that we merited to believe in Him, may He be blessed, and to crown Him over us. And then we begin the primary praise: “for He did not make our portion like theirs” — “and we…”, etc. And through this we expel the aspect of the drop of Esav and Yishmael — the aspect of Amalek — about whom it is said: “you shall erase the memory of Amalek.” For he is the primary force of the filth of Esav and Yishmael — the aspect of the distorted judgment, the aspect of the corruption of judgment, Heaven forfend. And afterwards, once they have already expelled them, we then say: “Al kein n’kaveh lecha — Therefore we hope in You,” etc., “to remove the idols,” etc., “to perfect the world under the sovereignty of the Almighty, and all flesh will call upon Your Name, to turn toward You all” etc. For precisely then — when the aspect of the drop of Esav and Yishmael has been expelled — one can afterward raise everything to the holy mind [moach] and rectify them all, so that “all flesh will call upon Your Name,” etc. — this being the aspect of converts [gerim] and penitents [ba’alay teshuvah] who must be drawn close, as above. See in [tractate] Nedarim (folio 32) the greatness of temimus. And these are the words of the Gemara there: Rabbi Yitzchak said: Whoever makes himself wholehearted [kol hamitmem atzmo], the Holy One, blessed be He, acts wholeheartedly with him, as it is said: “With a devout man You act devoutly [tissachasad], with a wholehearted man You act wholeheartedly [titmam].” Rabbi Oshaya said: Whoever makes himself wholehearted, an auspicious hour stands available for him [sha’ah omedes lo], as it is said: “Walk before Me and be wholehearted,” and it is written: “and you shall be the father of a multitude of nations.” And see there what follows — about the greatness of the blemish and corruption of its opposite — as it says there: Rabbi Levi said: Whoever divines [kol hamenachesh lo nachash], a serpent comes to him… Any person who does not divine, no omen comes to him, as it is written: “For there is no divination [lo nachash] in Yaakov,” etc. — “At this time it shall be said to Yaakov and to Israel: what has God wrought!” And this is: “Whoever makes himself wholehearted, an auspicious hour stands available for him, as it is said: ‘and you shall be…’” etc. For through the aforementioned temimus one merits to expel the drop of Esav and Yishmael — for this was the labor of Avraham and all the Patriarchs. And precisely then one can draw close those distant ones who are fitting to be elevated to the aspect of the seal of holiness. And therefore our Sages derived this matter from the verse: “and you shall be the father of a multitude of nations” — that is, that converts would multiply through him. For precisely through temimus — which is the aspect of the rectification of judgment — one merits this, as above. Understand this well. And this is: “An auspicious hour stands available for him.” For in truth there is no person who does not have an auspicious hour [ein l’cha adam she’ein lo sha’ah]. But many lose their auspicious hour — through which they could have succeeded both materially and spiritually — through the vain wisdoms [chachmos shel hevel], through which they “press against the hour,” as our Sages of blessed memory said: “Whoever presses against the hour, the hour presses against him [kol hadochek es ha’sha’ah sha’ah doches oso].” For the Holy One, blessed be He, fulfills: “With a devout man You act devoutly, with a wholehearted man You act wholeheartedly,” etc., “and with the crooked You are devious [v’im ikesh tispatal].” And since he is crooked and wants to force his desire to be fulfilled immediately — when he does not get what he wants, he says it is impossible in this darkness to serve the Holy One, blessed be He. It thus emerges that he is crooked and harbors grievances against His ways, may He be blessed — as though the Holy One, blessed be He, were making unjust demands upon him — and therefore the Holy One, blessed be He, also becomes “devious” with him, and the hour presses against him. But one who truly walks in temimus and truly believes that Hashem is certainly righteous and straight — and that whatever suffering and hardship in livelihood, Heaven forfend, and the like, that he endures is all for the good, for his auspicious hour has not yet arrived — fulfills: “tov v’yachil v’yidom l’yeshu’as Hashem — It is good to wait quietly for the salvation of Hashem.” For sometimes the Holy One, blessed be He, does not give him what he needs for his salvation immediately — until he multiplies prayer over it, for the Holy One, blessed be He, desires the prayers of Israel [misave l’tifilasan shel Yisrael]. And also in prayer one must not press against the hour, as explained elsewhere (in Hil’chos Gezailah, Halacha 5). And sometimes for another reason. Therefore one must walk in temimus and believe in the righteousness of His judgments, and multiply prayer always for every matter — and then certainly the hour stands available for him, for certainly his hour of salvation will come. For there is no person who has no hour — since the primary salvation comes through the aspect of the rectification of judgment, which is merited precisely through temimus, as above. And see in Rashi what he explains regarding the Gemara’s statement: “Whoever divines, a serpent comes to him,” as it is written: “For there is no divination [lo nachash] in Yaakov” — it is written with a lamed-alef [“not”] but because of measure-for-measure [midah k’neged midah] — and Rashi explains: “a serpent comes to him” — one who is strict, they are strict with him — measure for measure — “for with the measure that a person measures, they measure for him,” and the verse is not thereby departed from. End of his words. And his explanation is very difficult, as I saw afterward that the Maharsha also felt this and wrote that it did not seem right to him to explain that he retracted from the verse he brought — “for there is no divination,” etc. But the explanation is as follows: “but because of measure for measure” — that is, that indeed the verse reads: “for there is no divination [lo with lamed-alef] in Yaakov” — as is indeed the truth, that omens and divinations have no hold over Yaakov. For they are wholehearted with Hashem, and the Holy One, blessed be He, acts wholeheartedly with them, as above. But one who is crooked and conducts himself with omens — the verse is interpreted for him as if it were written with a vav [giving it the meaning: “there is a serpent for him”]. For “with the crooked You are devious” — and as Rashi himself explains: “with the measure that a person measures, they measure for him.” For the words of the Torah are interpreted for each person according to his own way, as our Sages of blessed memory said: “If he merited — it became for him an elixir of life; if not…” etc. And as it says: “For the ways of Hashem are straight: the righteous walk in them and the transgressors stumble in them.” And this is similar to what we find — that sometimes a word is written with an alef and is read with a vav, as in: “asher lo chomah” [which is] read with a vav, etc. — that is, one who walks with omens — the verse is interpreted for him as “lo nachash” with a vav, as if written with a vav. And see in the Maharsha who explains along these lines. And so it is clarified in the Gemara (tractate Sotah chapter 5, folio 27) that the word lo even when written with an alef can be interpreted as if written with a vav — and the reverse — as stated there: “Shall I wait for Him [lo ayachel]” — “Let us see how this lo is written — if with lamed-alef” etc. — and it concludes there: “but it implies this and implies that” — see there. And in Rashi it is explained there that the matter is not definitively determined — see there. And therefore the aforementioned statement is well explained: “but because of measure for measure” — that when one follows omens and stratagems, the verse is interpreted for him as “lo nachash” with a vav, as above. [Section 16 follows immediately in the source text:] And this is: “HaTzur tamim pa’olo — The Rock, His work is perfect [tamim]” — the aspect of temimus. And this is: “for all His ways are judgment.” For the rectification of judgment is through the aspect of temimus — for the Holy One, blessed be He, conducts Himself, as it were, as the person conducts himself, as it says: “With a wholehearted man You act wholeheartedly” — and through this Hashem brings out upon the person perfect and righteous judgment in all its measures. And to the contrary — one who does not conduct himself with temimus — there falls upon him what is written immediately after that verse: “Shichas lo lo banav mumam — the corruption was his own [lo with vav]; his sons, their blemish.” That is: what is said in general of Israel: “for there is no divination [lo nachash with alef] in Yaakov” — is reversed for him, so that upon him it reads “ki lo nachash” [with vav: “for there is a serpent for him”]. For this is the aspect of measure for measure, as above. And this is: “his sons were his [banav mumam]” — and Rashi explains: they were his sons, and the corruption they wrought is their blemish. That is: one who walks in temimus is the primary beloved son of the Holy One, blessed be He, as explained in that Torah. But this verse laments over those who overturn the ways of uprightness and do not believe properly and completely in the righteousness of Hashem’s judgment — and who go after omens and many stratagems. “They were his sons” — for if they had walked in temimus, they would have been called children of the Omnipresent. And the corruption they wrought — that “lo nachash” was reversed to “lo nachash” [alef to vav] — that is their blemish. For the opposite of temimus is being a ba’al mum [one with a blemish] — for temimus is the language of wholeness [shleimus], and a blemish [mum] is a deficiency. And this is: “Dor ikesh u’fisaltal — a perverse and twisted generation” — the aspect of: “with the crooked You are devious” — the opposite of “with a wholehearted man You act wholeheartedly,” whereby one is called “son” and “wholehearted” [tamim] — in fullness [shleimus], without blemish, as above. And this is the aspect of the three books opened on Rosh Hashanah: the wholly righteous [tzaddikim gemurim] are immediately written for life; the wholly wicked [r’sha’im gemurim] are immediately written for death; the intermediate ones [beinonim] are held in suspension until Yom Kippur. And this was derived from the verse: “Let them be erased from the book of life,” etc. And all the commentators have already wondered at this statement — most of them explaining it in terms of the life of the world-to-come, etc. But according to the aforementioned Torah we can understand a little of the hints of their exceedingly exalted words. For those who sit in judgment in the Heavenly Court are the souls of the true tzaddikim — for they are “the fashioners, the dwellers of plantations with the king, engaged in his work” [ha’yotzrim yoshvay neta’im im hamelech b’milachto] — for He took counsel with them in the creation of His world before they were in this world. And certainly now — having already been in this world and endured what they endured and withstood such trials, etc. — they are the primary ones who counsel Him and judge alongside Him, sitting with Him in judgment. For they are in the aspect of “the righteous one who rules” — who rule over Him, may He be blessed, as our Sages of blessed memory said. And their primary dominion is to make converts and ba’alay teshuvah [penitents] in the world, as explained and understood from the Torah “v’Atem tihyu Li” (§34 — see there). And the primary engagement in this is on Rosh Hashanah — which is the first day of the ten days of penitence [Aseres Yemay Teshuvah] — for then it is the Day of Judgment, as it says: “Today He brings to judgment all the creatures of the worlds.” And then the tzaddikim engage in the rectification of judgment described in that Torah — the primary rectification being through expelling and bringing down the aspect of the drop of Esav and Yishmael so that they should not corrupt the judgment. And then they can make penitents and converts — which is the aspect of the work of the maginay eretz, who elevate from the seal to the aspect of the seal of holiness, etc. And this is the aspect of the three aforementioned categories: the wholly wicked — the aspect of the drop of Esav and Yishmael — are immediately written for death, for they must be distanced and expelled entirely, which is the aspect of eternal death. The righteous — those attached to the true tzaddikim who sit in judgment — are immediately written for life, for certainly those tzaddikim will raise them to holy consciousness [da’as d’kedushah] for eternal life. For even if they have blemishes — “for there is no righteous man in the land” etc. — and even if they have many blemishes and very many corruptions, they are in the category of the righteous since they speak of and draw close to the true tzaddik, for “one who cleaves to the pure is pure.” For this is the tzaddikim’s primary work — to draw close all those distant ones who yearn and strive to draw near to the truth. And about them it is said: “And your people are all righteous,” etc. The intermediate ones [beinonim] are those who are suspended in doubt — who have not yet merited to draw close to the true tzaddikim — but nevertheless they care for their souls not to be disputants [cholkim], informers [mosrim], and enemies, Heaven forfend, of the tzaddik and those attached to him. Therefore they are held in suspension until Yom Kippur — for then is the completion of the rectification of the seal of holiness, on which the maginay eretz labor — to elevate from the seal to the aspect of the seal of holiness — which is the aspect of: “if you extract the precious from the worthless” [im totzee yakar miz’zolel] — that is, penitents and converts. And the completion of the rectification is on Yom Kippur, as stated there. And therefore these intermediate ones are held in suspension until Yom Kippur: if they wish to draw close, [the tzaddikim] will raise them, as above. And if not — and they turn, Heaven forfend, into complete disputants — then their verdict is death, for they become included in the aspect of the drop of Esav and Yishmael who must be distanced — which is the primary rectification of judgment, as above. And this takes place at every Rosh Hashanah — for the sparks that are the souls which fell through the sin of Adam HaRishon and the sins of the generations are clarified at every Rosh Hashanah until the end of days, little by little — that is, as above. And this is the primary rectification of judgment that is accomplished on Rosh Hashanah, as above. And this is the aspect of: “Today He brings to judgment all the creatures of the worlds — whether as children or as servants.” For all our reliance and our hope is upon the truly wholehearted ones who are attached to the wholehearted tzaddik who walks in temimus, etc. — until he is a son who serves Him, etc. — for it is precisely he who merits attaining the ways of Hashem and His judgments, which is the primary rectification of judgment, as above. And this is what we beseech: “Whether as children or as servants, we deserve to be vindicated in judgment” — since we lean upon the tzaddik who is in the aspect of son and servant, through which the primary rectification of judgment comes. And this is: “If as children — have mercy upon us as a father has mercy upon his children.” That is, may He have mercy upon us in the aspect of: “And I will have compassion upon them as a man has compassion upon his son who serves him” — and illuminate for us the da’as so that we merit understanding the ways of His judgment, as above. And then certainly we would no longer deviate from the holy ways in anything that befalls us. For certainly one who sees and understands with da’as the ways of Hashem, and knows His righteousness and His kindness in everything that befalls him, will certainly not deviate from His ways, may He be blessed, in any manner — in whatever befalls him, whether for good or for hardship, Heaven forfend. And: “If as servants — [for a servant] it is forbidden to investigate any reason or understanding — our eyes are turned toward You until You grace us.” For we rely upon You alone — for certainly You are righteous, O Hashem, and Your judgment is straight. And this is: “V’totze ka’or mishpatainu — and bring forth our judgment like the light.” That You Yourself illuminate for us the rectitude of Your judgments, so that we merit at least to believe with complete faith that Your judgments are straight and good for all — and that we certainly have the strength in whatever befalls us to draw close to You. For this is the primary rectification of judgment. And this is: “Ayom kadosh — awesome and holy.” For this is the primary holiness — when one merits the aspect of the rectification of judgment. As the closing benediction of Rosh Hashanah and Yom Kippur reads: “V’yigbah Hashem Tzevakos b’mishpat v’ha’El hakadosh nitkadash b’tzedakah — And Hashem of Hosts shall be exalted through judgment, and the holy God shall be sanctified through righteousness.” Blessed are You, Hashem, the holy King. And therefore our Sages derived all of this from the verse: “Let them be erased from the book of life,” etc. — for the primary rectification of judgment comes through expelling the aspect of Esav, etc., about whom all of this is said. And this is: “and through the merit of the tam [the wholehearted one] specifically shall the Awesome One bring forth our verdict to the light.” For the primary rectification of judgment and verdict — that we merit His bringing forth our verdict to righteousness — is through the merit of the tam specifically — the aspect of the tzaddik who conducts himself in temimus, as above. And this is the aspect of Yaakov, upon whom the piyut [liturgical poem] focuses — for Yaakov merited temimus in perfection — the aspect of “and Yaakov was a wholehearted man” — because he pushed away entirely the drop of Esav and Yishmael, for “his bed was perfect [shleimah].” And therefore in truth Yaakov merited most greatly the aspect of the rectification of judgment — as it says: “Judgment and righteousness in Yaakov,” etc., as above. And this is the aspect of Yom Kippur — when the completion of the rectification of the seal of holiness is achieved (as stated in that Torah) — which is through making converts and penitents and elevating them from the seal [of impurity] to the seal of holiness, etc. And therefore at the entry of Yom Kippur one says: “In the session of the celestial court and in the session of the earthly court, with the permission of the Omnipresent and with the permission of the congregation, we hereby permit praying together with the transgressors [avaryanim]” [Kol Nidray]. That is: to elevate the transgressors — [in] the aspect of converts — to include them within the sanctity of prayer. All of this is accomplished through the holy yeshivos of Israel, which engage in gathering the portions of faith and assembling all the faithful of the earth to dwell with them, etc., as above — for they arouse the celestial court as well to engage in this rectification, to raise all the transgressors to holiness. This is the primary aspect of the rectification of the seal of holiness — the aspect of: “if you extract the precious from the worthless,” as stated there in that Torah. And this is the aspect of the secret of the scapegoat sent to Azazel — this is the aspect of the drop of Esav and Yishmael which must be expelled — which is the primary rectification of judgment, as stated there. And this is what is brought in the holy books: that the scapegoat is in the secret of: “Behold, Esav my brother is a hairy man [ish sa’ir]” — as is brought. That is, as above.