גניבה א

And this is in greater detail the lighting of the Chanukah candle, which must not be placed above ten t’fachim [hand-breadths]. For [a height of] ten t’fachim is the aspect of the Torah and the true tzadik, as is explained in the above Torah (see there well). And the tzadik is called “light,” the aspect of “the candle [nair] is a mitzvah, and the Torah is light,” and the Torah is also called “light” — the aspect of “for a candle is a mitzvah and the Torah is light.” And the tzadik is also called “light,” as it is written, “light is sown for the tzadik.” And they light the candles and illuminate the lights of the m’norah in the Bais HaMikdash, and they light the candle of Chanukah, for we merit through the great power of the tzadik to draw the light of the tzadik and the light of the Torah even in the depths of the exile — this being in every person’s home, in the places where he is, as above. And the main thing is to refine the m’dameh (as explained in the above Torah; see there), for one needs to seek very, very much for the tzadik of truth who has the aspect of the spirit of prophecy, in order to refine the m’dameh, in order to merit complete faith — namely, to believe in the creation of the world, etc. (see there well). 50

And this is the aspect of Sukkos. For it has already been explained that from Rosh Hashanah until Shemini Atzeres one engages in all the rectifications described in that Torah, as is explained there in detail. And all these rectifications can only be merited through the holy learning of the holy yeshiva — where the true Rebbe engages together with the students in drawing down holy faith through their learning, for this is the essence. And this is engaged in most intensely during Tishrai, during all the holy days, and especially on Rosh Hashanah. And therefore then is the primary time of gathering and assembling to the true tzaddikim — for then is the primary rectification of the yeshiva, as above.

And this is what one cries out and prays during all these days: “Achas sha’alti mei’eis Hashem osah avakesh shivti b’veis Hashem kol y’may chayai — One thing have I asked of Hashem, that shall I seek: that I dwell in the House of Hashem all the days of my life,” etc. For the primary request of every person is to merit being included in the holy yeshiva of the true tzaddikim — for that is the primary House of Hashem, regarding which it says: “Samachti b’omrim li beis Hashem nailech — I rejoiced when they said to me: let us go to the House of Hashem.” For the root of the rectification of all the true and holy yeshivos is in the Beis HaMikdash [Holy Temple], where the Sanhedrin sat in the Lishkas HaGazis [Chamber of Hewn Stone], and from there Torah went forth to all the yeshivos in all the cities of Israel in their dwelling places.

And this is the main purpose of the Chanukah candle, for the main purpose of its lighting is at night, as is explained there in the above Torah. For it is the aspect of the darkness of night, which is the aspect of “sleep” — for all the confusions and the perplexities that come through the m’dameh are in the aspect of “darkness,” the aspect of “evening and confusion and the mixed-up m’dameh” — and then, at night, one needs to draw the light from the light of day to the darkness of night, which is the aspect of the lighting of the candles in the Bais HaMikdash every night, from which the light of the candle is drawn to all the world, as is known. For the main purpose of the light is in the daytime, as it is written, “on the day it was commanded,” learning from this that not by day but at night, as our Sages of blessed memory expounded. And therefore, the main purpose of the light is in the daytime, and when the night arrives, which is then the great darkness, which is the aspect of “evening and confusion and the m’dameh mixed up” — then one needs to draw the light from the light of day to also illuminate in the darkness of the night, which is the aspect of the lighting of the candles at night. And this is the aspect of the Chanukah candle, for the wicked kingdom of Yavan stood against Yisrael to make them forget Your Torah, etc. For the wicked kingdom of Yavan are precisely the wise men of Yavan, from whom come all the heresies and the heretical beliefs in the world, as is known (through Aristotle the Greek), may his name and memory be blotted out. (And as explained in the above Torah; see there.) Because they stand against the tzadik and the Torah — which are the aspect of the Daas, which is the main purpose of the light — which is the “light of day,” as it is written, because there is an advantage to wisdom as the advantage of light over darkness, for the main purpose of the Torah is drawn in the daytime, as it is written: “On the day it was commanded.” 51

And therefore after Yom Kippur — when the completion of the rectification of the seal of holiness is achieved, which is the primary teshuvah [repentance], the aspect of “if you extract the precious from the worthless” — which is the aspect of making converts and penitents, etc., as understood there, that all of this is accomplished through the learning of the holy yeshiva, as above — immediately thereafter, immediately after Yom Kippur, one engages in building the Sukkah. For the Sukkah is the aspect of the clouds of glory [ananay kavod] which are formed through the converts — as the cloud is an acronym for n’divay amim ne’esfu [the nobles of the peoples gathered], as explained there regarding the statement of our Sages of blessed memory: “when the Sages arose from the academy of Rav Huna,” etc.

And therefore, the main purpose of the lighting [of the Chanukah candle] is specifically at night, for the main purpose is that one should need to illuminate in the darkness — to also illuminate in the darkness of the night, through the illumination of the Torah of the daytime, which is the aspect of the entirety of prophecy that draws the refining of the m’dameh, and all this in order to merit perfect faith, etc. This is the main purpose of the tikkun that was accomplished at the time of the death [of the armies] of the wicked, since then they precisely rebuked as above. And therefore, there the power is the aspect of the prayer as above, through which the main purpose of the voice of rebuke above is drawn, which is the voice of the melody above — through which the main purpose is to rebuke Yisrael, in the aspect of “my spikenard gave forth its fragrance.” Through which the main purpose is the tikkun that was accomplished at the time of their death precisely, for then they precisely rebuked as above. And therefore, there upon their graves, every single one can rectify himself, even the gravest damage in the bairurim [refinements], for there the main purpose of the power is in the aspect of the prayer as above — through which the main purpose of the voice of rebuke above is drawn, which is the voice of the melody above — through which the main purpose is to rebuke Yisrael in the aspect of “my spikenard gave forth its fragrance” — through which the main purpose of the tikkun is accomplished, and everything is rectified through this, as above and as above. 52

And the primary commandment of Sukkah is to leave the house — which is the permanent dwelling where the person primarily resides — and to go out from there to the Sukkah, which is the temporary dwelling. This teaches that the primary rectification of the yeshiva comes through this — both from the side of the teacher [Rebbe] and from the side of the students and companions who receive.

And the lighting of the candles of the M’norah in the Bais HaMikdash is drawn from the aspect of what one needs to illuminate from the light of day to the darkness of night. And this is the main purpose of the lighting of the candles in the Bais HaMikdash every night, from which the light of the candle is drawn to the entire world, as stated above. For the main purpose of the light is the Torah, which is the totality of prophecy that is the main purpose of the Daas, which is the main purpose of the light of day — as it is written, for there is an advantage to wisdom like the advantage of the light over the darkness. And the main purpose of the Torah is drawn in the daytime, as it is written: “On the day it was commanded, learning from this that not by day but at night.” And therefore, the light is the main purpose in the daytime. And when the night arrives — which is then the great darkness, the aspect of “evening and confusion and the m’dameh mixed up,” as above — then one needs to draw the light from the light of day to the darkness of the night, which is the aspect of the lighting of the candles at night, to also illuminate at night — through the illumination of the Torah of the daytime, which is the aspect of the entirety of prophecy through which the m’dameh is refined, and all this in order to merit perfect faith. This is the main purpose needed to clarify all the matters. And this is known, that all the matters that are done for below — all of them have a root above in the holy Torah, which is the spirituality and the life and the existence of all the worlds — and it is full [of meaning]. 53 For the true Rebbe — out of the greatness of his love for Israel — cannot sit permanently in his house; rather he wears out his feet, going out from the permanent settlement of his home to wander on the road and to dwell in a temporary dwelling — the aspect of the Sukkah — in order to gather and assemble the faithful of the earth to dwell with him: those who are unable to come to his home, and who also do not know of him as long as he is closed inside his house with a few upright students. Therefore he wears out his feet to go out to a temporary dwelling — the aspect of the Sukkah — in order to awaken souls, to make known to them the truth of his holy teaching, so that all may draw close to truth and faith. And this is the aspect of Sukkah — from the language of sochah [gazing/overseeing]. As our Sages of blessed memory said regarding the verse: “v’avi yiskah — and my father oversaw” — that she would oversee with the holy spirit. That is: through the holy Sukkah he gazes and watches over the faithful of the earth to draw them to his holy yeshiva — in the aspect of: “einai b’ne’emanay eretz lasheves imadi — my eyes are upon the faithful of the earth to dwell with me,” as above. This is the secret of Israel’s journeying through the wilderness, with the clouds of glory surrounding them — from which comes the secret of the holy Sukkah, as our Sages of blessed memory said. For the primary purpose of their journeying was to come to the Land of Israel, where the primary holiness of the holy yeshiva is, in the Beis HaMikdash, as above. And likewise the students — every person in whose heart the fear of Hashem touches and who wishes to have mercy upon his eternal life — must go out from his permanent home and wear out his feet from city to city and from place to place, and dwell in Sukkos and tents, until he comes to the holy yeshiva where they engage in the true learning, to draw holy faith into the heart of every person — for this is the essence, as above. And this is what one prays for during all these days: “Achas sha’alti” etc., “shivti b’veis Hashem” etc. — to merit being included in the holy yeshiva, as above. But how does one merit this? For this one prays: “ki yitzp’naini b’Sukkoh b’yom ra’ah — for He will shelter me in His Sukkah on the day of evil,” etc. For as long as a person has not yet merited dwelling in the House of Hashem as above — he is still in the aspect of the “days of evil.” For the primary evil and distress is when one is distant from the Holy One, blessed be He, in the aspect of [Devarim 31]: “Is it not because my God is not in my midst that these evils have found me?” And for this one beseeches and implores the Holy One, blessed be He, that He shelter him in the Sukkah — which is the aspect of the clouds of glory that surrounded Israel in the wilderness where they received the Torah, clouds which were formed from converts and penitents, as above — and from there comes the secret of the Sukkah. And there He will shelter him “on the day of evil” — that he should merit roaming on foot to the aspect of the temporary dwelling, the aspect of the Sukkah, where even the true Rebbe wanders on foot, as above — until he merits through the aspect of the Sukkah: that is, through his being uprooted from his home to seek the holy yeshiva, and through the wandering of the tzaddikim and those attached to them, to gaze upon those who yearn for this — until they meet together, and he too merits being included among them, to be a companion to the truly God-fearing. For this is the primary rectification of the holy yeshiva. And this is: “Af chovaiv amim kol k’doshav b’yadecha — Indeed He loves the peoples; all His holy ones are in Your hands.” “Af chovaiv amim” — this is the aspect of converts and penitents, who are beloved by the Holy One, blessed be He, as well. And this comes through: “all His holy ones are in Your hands” — who are the true tzaddikim and their students who draw faith into the world — which is the aspect of “hands,” the aspect of: “v’yadav emunas — and his hands were faith” (as stated in the Torah beginning chukas, §22). And this is: “v’hem tuku l’raglecha — and they sit at Your feet” — and our Sages of blessed memory said: these are Torah scholars [talmidai chachamim] who wear out their feet from city to city and from place to place to teach Torah — the essence of which is faith, as it says: “all Your commandments are faith.” That is, as above — for this is the aspect of Sukkah, which is the aspect of wandering [tiltul], as above, for the rectification of the holy yeshiva, etc., as above. And therefore one engages in the Parshah of Zos [Devarim 33–34] during the days of Sukkos, when one completes the Torah. And this is: “yisa mid’vrosecha — he carries Your words.” For these true Torah scholars who wear out their feet in order to truly teach Torah — to observe, to do, and to fulfill — they carry Your words, the words of Your Torah which You have bestowed upon their minds: wondrous novelties [chidushim nifla’im] through which all can draw close to the truth. And they are like skilled brokers who are deeply expert in their craft — who carry many kinds of merchandise in the market. And anyone whose heart desires to acquire fine merchandise, they eagerly show them the merchandise from beneath its covering and wrapping, and reveal it to them, saying: “Look and see, handle it with your hands — how fine and good is this merchandise, in beauty and splendor and strength,” etc. So too the true Torah scholars, engaged in their holy learning, who received from their teacher wondrous and awesome Torah novelties that bring a person to the fulfillment of the Torah and to complete faith — they wear out their feet in the aspect of: “v’hem tuku l’raglecha,” etc., as above. And each of them is in the aspect of: “yisa mid’vrosecha — he carries Your words” — carrying Your holy words. And to all who desire truth, without mockery, they show and reveal: “Look and see the wonders of this holy merchandise — how good and beautiful it is, and how very greatly it brings a person to eternal success,” etc. And this is why [the festival] is called Sukkos — Chag HaAsif [the Festival of Ingathering] — the aspect of ba’alay asufos [masters of the gathered assemblies], who are the aspect of the members of the holy yeshiva. And this is: “V’Yaakov nasa Sukkosah vayiven lo bayis ul’miknayhu asah Sukkos al kain kara shem hamakom Sukkos — And Yaakov journeyed to Sukkos and built himself a house, and for his livestock he made booths — therefore the place was called Sukkos.” At first glance this is difficult — for did he not also build a house? Why then was the place named specifically after the booths? But Yaakov our father certainly engaged all his days in the learning of the holy yeshiva to draw faith into the world. And therefore every house he built — as it says: “and he built himself a house” — was only for the sake of the holy Torah, which begins with the letter beis [Bereishis], to draw the way of the Torah into the world through the house of his holy yeshiva. But he saw that the house alone is not sufficient to gather and assemble the people, as above. Therefore: “and for his livestock he made booths” — miknayhu [his livestock] — these are the aspect of the multitude of the people who are still distant from his holy yeshiva, who are in the aspect of animals [behemos] — for whoever has no da’as [knowledge/consciousness] is not among the civilized [eino min ha’yishuv] and is like an animal in human form. And for their sake he made booths — the aspect of the aforementioned Sukkah — through which comes the primary drawing close to the holy yeshiva, as above. Therefore the place was named specifically “Sukkos” — because through this, through the aspect of the booths, comes the primary drawing close to the holy yeshiva, which is the aspect of the house. For the entire building of the house — which is the house of the yeshiva, which is the true house — comes through gathering many souls from outside to within: all the souls that were initially in the aspect of “tishtp’chna avnay kodesh b’rosh kol chutzos — the holy stones are poured out at the head of every street” (as explained elsewhere). But it is impossible to gather them into the house of holiness except through the aspect of the Sukkah. Therefore the place was named specifically “Sukkos” — for the primary perfection of the house itself is also through the aspect of the Sukkah, as above. And this is: “Kol ha’ezrach b’Yisrael yashvu b’Sukkos — All the native-born of Israel shall dwell in booths” — for all Israel gathers to the Sukkah, for there they come together, as above. And this is the aspect of the dalet minim [Four Species] — this is the aspect of the rectification of judgment, which is the aspect of the bond of the Merkavah [Divine Chariot] — which is [composed] of fours upon fours: four chayos [living creatures], four ofanim [wheels], four faces, etc. For the Four Species encompass all the factions of Israel — as is brought [that they correspond to those who have Torah and good deeds, those who have one but not the other, and those who have neither] — and the Holy One, blessed be He, conducts Himself with them through the wondrous ways of His judgment — the aspect of: “the righteous and it is good for him,” etc. And through the mitzvah of the Four Species one draws down the temimus of the aforementioned tzaddik until one merits the aspect of the rectification of judgment. And the primary aim is to illuminate the esrog — which is the aspect of Knesses Yisrael [the assembly of Israel] — with the truly wholehearted ways, in the aspect of: “Achas hi yonasi tamasi — she is one, my dove, my wholehearted one” — which is the aspect of the esrog, as is brought. And this is specifically “tamasi” [“my wholehearted one”] — as our Sages of blessed memory said: that she is temimah [wholehearted], etc. — the aspect of the aforementioned temimus. And this is the aspect of Shemini Atzeres — which comes immediately after Sukkos. For then one returns and enters from the Sukkah back into the house, and then one engages in completing the Torah and beginning it again from Bereishis. And all of this is the aspect of the rectification of the holy yeshiva of Israel — which engages in Torah for the sake of practical fulfillment, to draw holy faith into the world and to make penitents and converts, etc., with all the aforementioned rectifications. For this holy work began on Rosh Hashanah — when the primary beginning of the engagement in the rectification of faith through the holy yeshiva commences. And this is the aspect of the shofar [ram’s horn] — through which all who come into the world are called and awakened to gather themselves to the holy yeshiva, whose foundation is in the Land of Israel, in the Beis HaMikdash, as above — from which all the holy yeshivos receive, those which engage in the learning of Torah for its own sake [l’shmah], the primary purpose being to observe, to do, and to fulfill. And the primary fulfillment of the Torah is holy faith — as our Sages of blessed memory said: “Chavakuk came and established them all upon one: and the righteous shall live by his faith [v’tzaddik b’emunaso yich’yeh]” — and it is written: “all Your commandments are faith” (as explained already many times). For this is the primary aspect of the sounding of the shofar — to awaken everything toward the Holy One, blessed be He, and to make penitents and converts. And this is the entire mizmor [psalm] that is said before the sounding of the shofar — as it says: “Kol ha’amim tik’u chaf — All peoples, clap hands,” etc., etc., “yivchar lanu es nachalasainu — He shall choose our heritage for us” — which is the Beis HaMikdash, where the primary root of the holiness of the holy yeshiva lies. And this comes through: “alah Elohim bitru’ah — God has ascended with a shout,” etc., as above — for through the sound of the shofar all are awakened, as above. And this is: “Elohim yashav al kis’eh kodsho — God sits upon His holy throne” — “sits” [yashav] specifically — for through an awakening from below, an awakening is aroused above [b’is’arusa d’lisata is’ar l’eila]. And the more the lower yeshiva is rectified, so too is the upper yeshiva rectified above — for the Holy One, blessed be He, as it were, is the Head of the Yeshiva, as is brought. And then is the primary of His being seated upon His holy throne. And this is why one begins on Rosh Hashanah with: “HaMelech yoshev al kisai — The King sits upon the throne” etc. For now, on Rosh Hashanah, He is seated upon His throne, as it were — through the rectification of the holy yeshivos below — in the aspect of: “ki shamah yashvu chisaos l’mishpat kisaos l’veis David — for there thrones for judgment were set up, thrones for the house of David.” For their primary foundation is in Yerushalayim, in the Beis HaMikdash, as above. And this is: “N’divay amim ne’esfu am Elokay Avraham — The nobles of the peoples have gathered, the people of the God of Avraham.” These are the converts who are rectified through the aspect of the maginay eretz — in the aspect of: “ki l’Elohim maginay eretz — for to God belong the shields of the earth.” And then the Holy One, blessed be He, is greatly exalted and elevated — for this is the primary exaltation and greatness of His, may He be blessed: when those who were very far come close to Him, as explained elsewhere. For through the shofar one awakens the aspect of the upper shofar — which is the aspect of the shofar of the future, regarding which it is said: “And it shall come to pass on that day — a great shofar shall be sounded, and the lost ones shall come… and the scattered ones… and they shall bow down to Hashem on the holy mountain in Yerushalayim” — for all shall come there, where the primary holiness of the holy yeshivos lies, as above. And throughout the ten days of repentance [Aseres Y’may Teshuvah] one engages in this until Yom Kippur — for during the ten days of repentance one rectifies the seal of holiness. And on Yom Kippur it is completed, etc., as stated there in that Torah. For the primary rectification of the seal is through penitents and converts, as stated there. And this is the aspect of: “chasom Torah b’limudai — seal the Torah in my students” — which is accomplished through the holy learning of the holy yeshiva, as stated there. 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… we hereby permit praying together with the transgressors.” For then the holy yeshivos are rectified — the upper yeshiva is rectified through the lower yeshiva, as above. And this is “we permit praying together with the transgressors” — for this is the primary rectification of the yeshiva: to raise all the transgressors, to bring them into holiness and make them penitents and converts, as above. And therefore there are ten days of repentance. For the primary foundation of the holy yeshiva requires at least ten from among the children of Israel who are worthy for every matter of holiness — as our Sages of blessed memory said: “for wherever ten sit [kol b’ay asarah], the Shechinah [Divine Presence] rests.” This is the aspect of ten who sit at one table and engage in Torah — which is the aspect of the learning of the holy yeshiva — for the Shechinah rests among them. And corresponding to this are the ten days of repentance — corresponding to the holy congregation [eidah] of the holy yeshiva, which requires no fewer than ten, as above. And afterward on Sukkos, one goes out from the house to the Sukkah — all Israel — which is the aspect of wandering and roaming. And all of this is in order to spread out through the world to make known to human beings the awesome wonders — the true novelties that are constantly being renewed in the holy yeshiva — in order to awaken all to gather toward them and to return to the Holy One, blessed be He, in truth. For this is the aspect of: “v’hem tuku l’raglecha” etc., as stated above — for all of this is the aspect of Sukkah. And therefore on Sukkos seventy bulls are brought as offerings, corresponding to the seventy nations — in order to clarify the good within them and to raise up converts from them, etc., as above. And afterward one returns and enters from the Sukkah into the house on Shemini Atzeres. For the primary sitting in the house for a Jewish man is to sit there and engage in Torah together with his companions, or his sons and students — for this applies to every individual of Israel according to his own bechina [aspect]. Or at least he should support a Torah scholar who is in the category of members of the yeshiva, who can then engage in Torah — and through this he too is counted among the members of the yeshiva. And this is the primary holiness of the home of a Jewish man. For a house in which words of Torah are not heard is fit to be burned, as our Sages of blessed memory said — as is understood in his words of blessed memory (in the Torah beginning Bereishis / l’einay kol Yisrael, §67, at the beginning of the letters of Rabainu [l’roshay tavos]): that the holiness of the homes of the children of Israel is the aspect of the holiness of the Beis HaMikdash. And this is the aspect of the “house [beis] of Bereishis” — the aspect of “the head of the house,” etc. — that is, as above: that the primary holiness of the home of Israel is when it is included in the holiness of the Beis HaMikdash, where the primary holy yeshiva is, as above. And therefore the Holy One, blessed be He, commanded us that every single year we must go out from our homes after Yom Kippur and enter the Sukkah — which is in order to awaken all who come into the world to the holy yeshiva. And afterward one enters the house on Shemini Atzeres — for then is the primary rectification of the house: that its entire rectification and endurance is through sitting therein in holiness, to be counted among the holy — for which one prays throughout all these days: “Achas sha’alti” etc., “shivti b’veis Hashem — that I dwell in the House of Hashem.” For this is the primary admonition of Krias Shema — in which one is admonished regarding holy faith, as it says: “Sh’ma Yisrael” etc., “v’dibarta bam b’shivt’cha b’veisecha — and you shall speak of them when you sit in your house” — that in all one’s sitting in one’s home one should speak of holy faith, which is the totality of the Torah. And then his home is the aspect of the House of Hashem — the aspect of the house of the holy yeshiva that engages in this holy learning — for all the homes of the children of Israel must receive their holiness from there, as above. And therefore it [Shemini Atzeres] is called Atzeres [assembly/gathering] — from the language of asifah [ingathering] — for then is the completion of the primary rectification of the ingathering [ha’asifah], which is the aspect of the house of the holy yeshiva, where they gather to engage in Torah for its own sake — to draw holy faith into the world, as above. And therefore then one completes the Torah and begins it again. For this is the primary work of the yeshiva — to engage in Torah, to complete it, and to return and begin it again. For: “arukah mei’eretz midah — its measure is longer than the earth.” For it is the aspect of the deep waters of counsel in a person’s heart — there being immense depth in every word and in every letter. And the primary [aim] is the practical [application] — which consists of the holy counsels that every person must understand in his own heart: how to save himself from every evil of the vanities of this world, how to rescue his soul from destruction, etc. For this is the primary holy learning of the holy yeshiva — which is temimus and plainness. But within this temimus there are profound hidden [depths] and immense profundity. And therefore one must greatly cleave to the dust of the feet of the members of the yeshiva, to receive the depth of their true counsel — to merit to learn, and to teach, to observe, to do, and to fulfill all the words of the Torah from Bereishis to “l’einay kol Yisrael” — together with all the Oral Torah encompassed within it — and to complete it and return and begin it again. And the primary [theme] is faith — with which the Torah concludes: “to all the signs and wonders” etc., “and to all the great awesome [deeds]” etc., “that Moshe performed l’einay kol Yisrael — before the eyes of all Israel” — through which the Godliness and sovereignty of the One, the Primordial, is revealed. And immediately one begins: “B’reishis bara Elohim es hashamayim v’es ha’aretz — In the beginning God created the heavens and the earth” — which is the primary holy faith: to truly believe in the novelty of creation [chidush ha’olam] — that the Holy One, blessed be He, created the entire world from absolute nothingness, after total absence [yesh mei’ayin hamuchlet achar he’eder gamur] — for this is the faith of all Israel. But one must engage in this all one’s days, and search and seek within oneself at all times: how well is one holding onto this holy faith? Therefore one must learn greatly, with much toil, at the holy yeshiva — for this is the aspect of completing the Torah and beginning it again, every year — the aspect of: “hafoch bah v’hafoch bah d’kula bah — turn it over and turn it over, for everything is in it,” etc. For this is the entirety of a human being — who came into the world for no other purpose than this: “b’gin d’yishtam’d’in layh — so that they should recognize Him” — to know and recognize Him, may He be blessed. And the primary means is through holy faith. And all of this is rectified through the holy yeshiva — which began on Rosh Hashanah and was completed on Shemini Atzeres. And therefore then one completes the Torah each year and begins it again, as above. ננננמ — Na Nach Nachma Nachman MayUman — ננננמ End of Hilchos Nezikin, Halacha 5