גניבה ה

However, a king of flesh and blood can only punish him until his soul departs. And therefore sometimes he cannot collect from him properly according to his debts. And sometimes [the debtor] flees to a place where he cannot be found. But regarding Hashem Yisborach, it is written: "There is no darkness and no shadow of death where the workers of iniquity may hide" . And therefore it is said regarding Him, Yisborach: "Who is like Him, a Teacher?" — and as Rashi explained there: "a king of flesh and blood" etc. See there.

And the Tzadikay emes, the aspect of the aforementioned great Lender, who merit the Word of Hashem — which is the root of everything — are included in Him, Yisborach, and have an eternal dominion, which is the dominion of Hashem Yisborach — the aspect of "a Tzadik rules" . And this Tzadik, the great Lender, constantly lends to all who wish to receive his goodness — in the aspect of: "All day long he is gracious and lends" etc. And even one who does not repay him properly — he lends him more, until he opens his hand and discharges [his debt]. And if he still does not discharge — he lends him yet more, in order to expand his hand. And so numerous times without measure — in the aspect of: "The wicked one borrows and does not repay, but the Tzadik is gracious and gives" — that even though he does not repay, the Tzadik is gracious and gives more and more until he opens his hand and repays. And so forever, for his goodness never ceases.

For this Tzadik is in the aspect of M'komo shel Olam, who judges everyone favorably according to his place. And therefore he always finds merit in him, to continue and bestow upon him great goodness and kindness from a very lofty and awesome place — in such a way that he will be able to open his hand to discharge his debts. And if even so the wicked borrower persists stubbornly and rebels against him, chas v'shalom, and no longer wishes to submit beneath him to receive his goodness — he has the power and dominion to collect and exact payment from him forever, for the dominion of Hashem Yisborach is in his hand. As it is said: "There is no darkness… to hide there". And as it is written: "And if they dig down to the netherworld, from there My hand will take them" etc.

But his way is to do good constantly. And he orchestrates causes and various cycles without measure, through the paths of his wondrous goodness and kindness — until [the person] will consent to submit himself and ask of him his goodness. And then he bestows upon him each time yet more kindness and goodness from an ever higher place — until ultimately everyone will return to Hashem and discharge their debts properly.

And therefore only Tzadikim such as these, who are in the aspect of the great Lender, the aspect of the radiance of Mashiach — they are able to be a guarantor on behalf of each and every one. For they have the power to help each one until he discharges to them etc., as above. And therefore the essential arvus is drawn from the aspect of Mashiach, who comes from Yehudah, who said: "I will be his guarantor" etc. For Yehudah is the aspect of Mashiach — the essential guarantor on behalf of all Israel who are guarantors for one another. For he will rectify everything, as above.

And this is the aspect of: "What pledge shall I give you?" And she said: "Your signet-ring, your cord, and your staff" etc. For they needed to draw the soul of Mashiach into the world, as our Sages, zichronam livrachah, said. Therefore she mentioned a pledge — for he is the guarantor on behalf of all Israel, that they will discharge all their debts. For he will rectify everything, as above.

And the essential rectification is through t'filah in perfection, as above — which one merits through the rectification of the three services explained there: emunah [faith] (the opposite of avodah zarah), the rectification of the bris [covenant], and the rectification of sh'fichus damim [bloodshed] (which is the aspect of "do not scorn any person" etc.), as is explained there.

And this is the aspect of: "Your signet-ring, your cord, and your staff." "Your signet-ring" — this is the aspect of the rectification of the seal, the sign of the holy bris, which is the aspect of t'filin, which are alluded to by "your signet-ring" — as our Sages, zichronam livrachah, said. For t'filin are the aspect of "engravings of a signet — holy to Hashem" — which are made through the rectification of the seal of the bris, as is brought elsewhere (in the Torah "Teekoo Emunah," see there). "Your cord" — this is the aspect of tzitzis, the rectification of the garments, which are the aspect of kavod [honor]. For Rabbi Yochanan called his garments "m'chab'd'sai" [those that honor me] — which is the aspect of the rectification of "do not scorn any person," the aspect of: "Who is honored? He who honors the creations" etc. "Your staff" — this is the aspect of emunah. For the essential emunah was revealed through the signs and wonders that Moshe performed with his staff, as it is written: "And this staff you shall take in your hand, with which you shall perform the signs" — through which the holy emunah was revealed, as it is written: "And he performed the signs before the eyes of the people, and the people believed" etc. And therefore the holy Tribes are called matos [staffs/tribes] — for they are the entirety of the Children of Israel who draw the holy emunah into the world, which is the aspect of the staff of Moshe. Therefore "your staff" is the aspect of emunah.

It emerges that these three — "your signet-ring, your cord, and your staff" — are the aspect of the rectification of the three aforementioned services, through which is the essential rectification of t'filah, through which is the essential discharge of all debts. And this perfection will be completed through Mashiach, who is the guarantor on behalf of all, to discharge everything, as above. And therefore she took the pledge — these three: "your signet-ring" etc. — as above.

And therefore a guarantor at the time of the giving of the money becomes obligated. For one who lends to his fellow and bestows kindness upon him — through this he is included in the aspect of the aforementioned great Lender, who is in the aspect of M'komo shel Olam, where all the souls of Israel are all one. Because of this, all of Israel are guarantors for one another — and from there is the root of the arvus, as above.

And therefore at the time of the giving of the money the guarantor becomes obligated. For the guarantor can only become obligated on behalf of his fellow through receiving from the root of the aforementioned arvus. And therefore at the time of the giving of the money — when the lender gives money and bestows upon the borrower — then through this mitzvah, the root of the kindness of the great Lender is aroused, which is drawn from M'komo shel Olam, where everything is one, where is the root of the arvus. And therefore specifically then can he insert a guarantor beneath him — because there everything is one, as above.

But after the giving of the money, he does not become obligated. For since the borrower has already borrowed and does not repay — which is drawn from his having become distant from his root — and he is unable to discharge his loans, as above — therefore, then it is impossible for the guarantor to become obligated. For how can one guarantee on behalf of his fellow, when he is in an entirely different place from him? One cannot guarantee on his behalf unless they ascend and connect to the roots of the souls of Israel — through which they are included in the aspect of M'komo shel Olam, where everything is one, and where all the places and all the channels are included together. And therefore from there specifically one can draw a rectification to discharge even the debts of one's fellow — which is what the guarantor undertakes. And this is not merited except by the great Lender, as above.

And therefore at the time of the giving of the money, through the mitzvah of the loan, one is included there in the aspect of the great Lender, as above. Therefore specifically then the guarantor is obligated without a kinyan. But afterwards he cannot become obligated to guarantee on behalf of his fellow — for afterwards he becomes distant from there, as above.

And therefore after the giving of the money he does not become obligated except through a kinyan. For all kinyanim [acts of acquisition] are through garments, and formerly in Israel through a shoe, as it is written: "And this was formerly done in Israel regarding redemption… a man would remove his shoe" etc. For a kinyan means that one will no longer change. And all changes are below, in the variation of the places — where falsehood and change have their grip. But above, in the aspect of the root of the souls of Israel where everything is one — there is no change or falsehood whatsoever, in the aspect of: "The remnant of Israel shall not do iniquity" etc.

And therefore they accept the kinyan sudar [acquisition by cloth] — for the garments and clothing are in the aspect of the Keesay HaKavod, the aspect of the root of the souls of Israel, as it is written: "You have prepared garments for them, from which the souls fly forth to human beings" etc. . And therefore all kinyanim are through garments — through which one connects oneself to the root of the souls of Israel, where there is no change or falsehood, chas v'shalom. And therefore after the kinyan one cannot change anymore. And one who changes afterwards is as though he uproots himself from the root of the souls of Israel, chas v'shalom.

And therefore through a kinyan the guarantor becomes obligated even after the giving of the money. For through the kinyan they ascend to the root of the souls of Israel, where everything is one, where all the souls are included together, one within the other — through which each one is a guarantor on behalf of his fellow, for from there is the root of the arvus, as above.

And this is alluded to in what Shimon ben Nanas said regarding this law — that a guarantor not at the time of the loan does not become obligated: "Behold, one who seizes his fellow by the throat in the marketplace" etc. And the matter is puzzling at first glance — why did he describe specifically the case where one's fellow demands payment and he does not pay by the term "one who seizes his fellow by the throat"? Is it not possible without this [vivid imagery]?

But all their words are lofty and profound mysteries. And whatever allusions one can find regarding the service of the Creator, Yisborach, in their holy words — each person is obligated according to his level to strive and find whatever he can. And according to the above, it connects well.

For this borrower who does not repay — which is drawn from not having returned all the powers and the vitality and the abundance that he received from the great Lender to their root, as above — from this blemish it results that he borrows and does not repay, as above. Therefore he is considered as though he is being choked at his throat. For the neck and throat of a person — where all the vitality of a person depends — through there one receives all the loans, which are the vitality and the powers. And through there one must seek to elevate them to their root. For all the influences and the powers that each one receives are all for the sake of his vitality and sustenance, which depends upon his neck — through which he receives food into his body, which is his vitality and sustenance. And as it is written: "All the toil of a person is for his mouth" — through which he receives vitality for his entire body.

And through there he must return the vitality to its root — which is the aspect of the discharge of debts. The essential rectification is through t'filah — which is the Word of Hashem that issues from his neck and throat, as it is written: "Call out with your throat, do not hold back!" . And it is written: "The exaltation of God is in their throat" etc. For through speaking the exaltation of God with his throat and neck, through this he returns and elevates all the vitality and powers that he received through there — which is the aspect of the discharge of debts, as above.

And one who blemishes this and through this is unable to discharge the debts — he is considered as one who is being choked at his throat. That is, he is unable to bring in the breath of life and to bring out the breath of life — which is the essential vitality of a person, as is known — in the aspect of: "the breath ascends, the breath descends", as above.

And this borrower who blemishes this and cannot discharge is considered as literally choked at his throat, as above. And this is what the Tanna said regarding the guarantor who [guaranteed] not at the time of the giving of the money — that he does not become obligated: "Behold, one who seizes his fellow by the throat" etc. For since he demands payment and he does not discharge — behold, he is in the aspect of actual choking. And because of this it is impossible to guarantee on his behalf anymore — since he is already far from his root, where everything is one, where is the root of the arvus, as above. But now that he has already been cut off from his vitality — through not elevating the vitality to its root, which is the aspect of choking, as above — how is it possible to guarantee on his behalf? As above.

And therefore Achisofel, who rebelled against the kingdom of the House of David — which is the aspect of Mashiach, through whom is the rectification of the entire world to return and discharge everything to its root — and Achisofel who blemished this — therefore his punishment was by choking, as it is written: "And he set his house in order, and he was choked" . For he severed the vitality from its root by having rebelled against David, who is the aspect of Mashiach — which is the aspect of choking, as above.

§23: Chazal: "harchaik min ha'airavonos." All loans drawn from blemish in t'filah (not praying with kavanah, not connecting to Tzadik = Malveh HaGadol). All worlds/galgalim/shemesh/l'vanah = borrowers from him. Siluk chov = through t'filah (connecting ko'chos to shoresh through Tzadik). Pgam → loans/debts. Hard to guarantee for another — each person has his own sh'vil/tzinor through which he receives hashpa'ah, and through his own tzinor must elevate ko'chos/chiyus to shoresh = siluk halva'ah. How can another ascend through another's tzinor?

§24: Erev bish'as matan ma'os mishtabed; shelo bish'as matan ma'os aino mishtabed ela b'kinyan. Source: Mishnah (end Bava Basra), Shimon ben Nanas: "haray hachonaik es chavayro bashuk...shakain lo al emunaso hilahu." Tanna praised: "harotzeh sheyachkim...y'shamesh es Shimon ben Nanas."

§25: Shoresh arvus = kabbalas haTorah (kol Yisroel areivim zeh lazeh). Because at shoresh nishmos Yisroel all are one ("kol hanefesh haba'ah l'vais Yaakov" = nefesh echad). Tikkun arvus = through Malveh HaGadol = hisnatzetzus Mashiach. He is Lender AND Guarantor — his goodness never ceases (lends more and more even when not repaid). Mashal: mighty king, chasid v'tov, go'mail chesed, wealth v'memshalah g'dolah. Lends to all → repay → lends more. Even who doesn't repay → still lends more. Who rebels → can find him anywhere and collect. But melech basar vadam = only punish until soul departs + debtor can flee. Hashem: "ain choshech v'ain tzalma'ves l'hisasair sham" (Iyov 34:22); "mi chamohu moreh" (Iyov 36:22, Rashi). Tzadikay emes = niklalim in Hashem = memshalah nitzchis = "Tzadik moshail." "Kol hayom chonaim umalveh" (T'hilim 37:26). "Loveh rasha v'lo y'shalaim v'Tzadik chonaim v'no'sain" (T'hilim 37:21). M'komo shel Olam → always finds z'chus → bestows more. Even if rebels → power to collect forever ("v'im yacht'ru bish'ol misham yadi tikachaim," Amos 9:2). But darko l'haitiv tamid → orchestrates sibos v'gilgulim until submits → ultimately all return. Therefore only Tzadikim b'chinas Malveh HaGadol = hisnatzetzus Mashiach can guarantee for all. Ikkar arvus = from Mashiach = Yehudah: "anochi e'er'venu" (B'reishis 43:9).

§26: "Mah ha'airavon asher etain lach...chosamcha ufs'ailecha umatecha" (B'reishis 38:18). They needed to draw nishmas Mashiach (Chazal). She mentioned airavon = he is guarantor for all. Tikkun through shlosh avodos: (1) "chosamcha" = tikkun chosam bris kodesh = t'filin = "pituchay chosam kodesh laShem" (Sh'mos 28:36, made through tikkun bris); (2) "ufs'ailecha" = tzitzis = tikkun l'vushim = kavod ("Rabbi Yochanan kara l'manay m'chab'd'sai," Shabbos 113a) = "al t'hi vaz" = "aizehu m'chubad ham'chabed es habrios" (Avos 4:1); (3) "umatecha" = emunah (staff of Moshe = osos umof'sim, "v'es hamateh hazeh tikach b'yadcha asher ta'aseh bo es ha'osos," Sh'mos 4:17 → "vaya'as ha'osos...vaya'amain ha'am," Sh'mos 4:30-31). Sh'vatim called "matos" = draw emunah. These 3 = tikkun shlosh avodos → t'filah → siluk chovos → completed through Mashiach = guarantor. Therefore she took these 3 as pledge.

§27: Erev bish'as matan ma'os mishtabed: lending = g'milas chesed → niklal in Malveh HaGadol = M'komo shel Olam (kol nishmos Yisroel = echad = shoresh arvus). At matan ma'os → mitzvah arouses shoresh chesed from M'komo shel Olam → erev mishtabed without kinyan. After matan ma'os → borrower already far from shoresh → cannot guarantee (each in different makom) → only possible when ascending to shoresh nishmos where all one + all tzinoros together. Only Malveh HaGadol merits this. At matan ma'os → niklal there through mitzvah → erev obligated. Afterwards → distant → cannot.

§28: After matan ma'os → erev only through kinyan. Kinyanim = through b'gadim (formerly: min'al, "v'zos l'fanim b'Yisroel al hag'ulah...shalaf ish na'alo," Rus 4:7). Kinyan = will not change again. Shinuyim = l'matah, in shinui ham'komos (grip of sheker). L'maalah at shoresh nishmos Yisroel (all one) = no shinui/sheker ("sh'airis Yisroel lo ya'asu avlah," Tz'fanyah 3:13). Kinyan sudar: b'gadim = Keesay HaKavod = shoresh nishmos ("l'vushin t'kinas l'hon d'minaihu parchain nishmatin livnay nasha," Zohar). All kinyanim through b'gadim → connect to shoresh nishmos (no shinui). After kinyan → cannot change (would be uprooting from shoresh nishmos). Therefore through kinyan, erev obligated even after matan ma'os → ascend to shoresh nishmos = all one = arvus.

§29: Shimon ben Nanas: "haray hachonaik es chavayro bashuk" — why use chonaik [choking]? All their words = razin ila'in. The borrower who doesn't repay = neechnok big'rono: neck/throat = where all chiyus depends, through there receives halva'os (= chiyus/ko'chos), through there must elevate to shoresh. Food enters through mouth/throat ("kol amal ha'adam l'fihu," Koheles 6:7). Chiyus returns through t'filah = d'var Hashem from throat ("k'ra v'garon al tachsoch," Yeshayahu 58:1; "rommos Eil bigronam," T'hilim 149:6). Speaking rommos Eil → returns ko'chos to shoresh = siluk chovos. Pgam → unable to bring in/out ru'ach chayim = choking ("hevel salik hevel nachis"). Therefore Tanna: borrower who doesn't pay = chonaik = already far from shoresh (all one / arvus) → cannot guarantee. Achisofel rebelled against malchus Bais David (= Mashiach = tikkun ha'olam) → punishment = chenek ("vay'tzav el baiso vayaicha'naik," II Shmuel 17:23) = severed chiyus from shoresh.

Based on Likutay Moharan II:1 "Teekoo" · Hilchos Uraiv 5 — Part 1 (§§23–29). Part 2 continues with §§30–36.

Based on the Torah "Teekoo" 1 in Likutay Tinyana, Siman 1. Continuing from Part 1 (§§23–29).

And therefore all kinyanim are derived from the verse: "And this was formerly done in Israel… a man would remove his shoe" etc. — which was said at the time when Boaz married Rus, from whom was born David, from whom Mashiach will come forth. For he will rectify everything and elevate everything to its root, where everything is truth and there is no change — from which all kinyanim are drawn, whereby one keeps his word and no longer changes, as above.

And therefore before Shavuos, which is the receiving of the Torah, we read Parashas B'midbar, in which they were commanded to count the Children of Israel when the Mishkan was erected — as our Sages, zichronam livrachah, gave as a mnemonic: "Count and conclude" [m'nu v'itzru]. For each year every one of Israel must draw upon himself the holiness of the receiving of the Torah on Shavuos — through which he will come to the ultimate purpose for which the world was created, which is that he should have dominion over the angels. But one must see to it that this dominion should endure — that the angels who are jealous of this should not cast him down, chas v'shalom. And for this one must grasp himself in the Keesay HaKavod, which is the aspect of the roots of the souls of Israel, the aspect of "the mother of all life" etc.

And therefore we read before this Parashas B'midbar, which is the counting of the Children of Israel — for they were commanded to count the heads of the Children of Israel, to gather and assemble them all, to bring them in number and count — in order to arouse all the roots of their souls, which are hewn from the Keesay HaKavod, in order to grasp oneself in them, in order to be saved from the jealousy of the angels. And therefore they were commanded to count them by the number of their names — for the name is the soul, as it is written: "A living soul — that is its name" (as is brought elsewhere) — in order to arouse the roots of their souls. And this is what is needed before the receiving of the Torah on Shavuos, when the jealousy of the angels is aroused — just as they were jealous of Moshe when he ascended to receive the Torah, until Hashem Yisborach gave him the counsel to grasp himself in the Keesay HaKavod etc., as is explained.

And therefore they were commanded to count them and bring them all in number and count — no man among them missing — in the aspect of: "He brings out their host by number; not one of them is missing" — and to count them by their names specifically, in order to arouse all the roots of their souls, in order to be saved from the jealousy of the angels, as above. For this counting was commanded after the Mishkan was erected — for everything is one aspect. For the construction of the Mishkan was commanded to rectify the sin of the Aigel [Golden Calf], as our Sages, zichronam livrachah, said. And the essential sin was drawn from the jealousy of the angels, who provoked against them so greatly for having received the Torah — until they caused them to sin. For even though Moshe Rabbeinu was saved from them by having grasped the Keesay HaKavod, the rest of the Children of Israel were provoked against until they were caused to sin so greatly.

And therefore they were commanded to erect the Mishkan and to count them all and that they should all travel around the Mishkan. For the Mishkan with all its adornments and vessels, and all of Israel who traveled around it — all of it is in the aspect of the rectification of the Keesay HaKavod, which is the illumination of the roots of the souls of Israel. For the Mishkan is the aspect of the Bais HaMikdash, which is the aspect of the Keesay HaKavod, as it is written: "A throne of glory, exalted from the beginning, is the place of our Sanctuary" . And everything is in order to rectify all of the above — to be saved from the jealousy of the angels by grasping ourselves, all of us, in the Keesay HaKavod, which is the aspect of the Mishkan and all its adornments, with all of Israel surrounding it, in the number of their names etc., as above. And therefore we read this parashah before Shavuos, as above.

And this is the aspect of the journeys of the Children of Israel who traveled in the wilderness from encampment to encampment with the Mishkan and its vessels and all of Israel surrounding it. And this is the aspect of: "From Hashem, the steps of a man are established, and He delights in his way" — which is juxtaposed to the verse: "The wicked one borrows" etc.

And this is the aspect of the great preciousness and virtue of the walking and traveling of Israel to synagogues and study halls and for the sake of a mitzvah — especially when one goes to draw close to the Tzadikay emes who are in the aspect of M'komo shel Olam. And this is the aspect of: "Our feet were standing within your gates, O Yerushalayim — Yerushalayim that is built" etc. And this is the aspect of: "How beautiful are your feet in sandals… the curves of your thighs are like jewels" etc. — these are the shisin [foundation pits] that are hollowed and bored down to the depths, the work of a Craftsman — the handiwork of the Creator. And this is when David dug the shisin and the depths surged etc., and through this Achisofel was choked. And this is: "For as the heavens are high above the earth, so mighty is His kindness upon those who fear Him; as far as the east is from the west" etc. — "For He knows our inclination; He remembers that we are dust" — "and man, his days are like grass" etc. — up to: "in all the places of His dominion" etc. And this is: "Behold, how good and how pleasant it is for brothers to dwell together; like the good oil upon the head" etc. — "like the dew of Chermon that descends upon the mountains of Tzion" etc. And this is: "When you kindle the lamps, toward the face of the Menorah shall the seven lamps cast their light" etc. And this is the aspect of the 20th of Sivan. And this is why Parashas N'sachim is juxtaposed to Parashas HaM'raglim.

And to explain the matter: the general principle is that the essential greatness of man — that he can merit to have dominion over the angels — is because man descended to such a low and coarse place, which is the materiality of the dust, which is the ultimate degree of the materiality of place. And through this he has free will and many trials. And when he merits to rectify his deeds, then this man specifically is able to merit to ascend to the aspect of M'komo shel Olam and to rule over the angels. And his essential merit and greatness is specifically because he is at the very ultimate degree of the materiality of place, as above.

And this Tzadik who merits this in truth is able to judge favorably even the entire world — because he knows the place of each and every one, through which he stumbled in what he stumbled in, chas v'shalom. And he can bring him merit and elevate him from his place to the aspect of above the Makom, and rectify everything — which is the aspect of his being able to make Rosh HaShanah etc., as is explained and understood above.

And to merit all this is through grasping himself in the aspect of the Keesay HaKavod, which is the roots of the souls of Israel — which is the aspect of the rectification of the Mishkan and all the souls of Israel surrounding it etc., as above. For all the roots of the souls are drawn from the Mishkan and the Bais HaMikdash, which are the aspect of the Keesay HaKavod, as above. And therefore the Bais HaMikdash is called "the chamber of the beds" — on account of being the fruitfulness and multiplication of Israel, as our Sages, zichronam livrachah, said. That is, that from there all the roots of the souls are drawn, as above.

And this is the aspect of: "Behold, the bed of Shlomo" — and Rashi explained: this is the Mishkan. "Sixty mighty men surround it" — Rashi explained that they are the six hundred thousand souls of the House of Israel. That is, as above — that all the six hundred thousand souls of Israel are drawn from the Mishkan and the Bais HaMikdash, for there is their root, as above. And this is: "All of them grasping swords, trained in war" etc. — for all the Children of Israel must be trained in war, to stand in the great battle of this world — that the jealousy of the angels should not cast them down, for from there come all the forces of the Evil Inclination of every person, as above. And therefore they are all called "those who go out to the army" — as is explained in Parashas B'midbar — for every one of Israel, from small to great, is compelled and obligated to be a man of war, to go out in the army to fight the war of Hashem in this world. And the essential power is through connecting himself with the entirety of the souls of Israel, through the true Tzadik who is able to grasp himself in the Keesay HaKavod, as above.

And this is the aspect of Israel traveling with the Mishkan in all their journeys. For all the journeys of Israel in the wilderness with the Mishkan were in order to elevate all the desolate places — a place of serpent, fiery serpent, and scorpion, and thirst — to elevate everything so that it would be included in the holiness of Eretz Yisroel, where is the Bais HaMikdash and the Kodesh Kodashim [Holy of Holies], where the ladder is set upon the earth with its top reaching heaven — through which one is included in M'komo shel Olam, as above.

And this is the aspect of all the exiles of Israel in general, and all the upheavals and journeys of each one of Israel in particular — everything is in order to elevate and raise all the places so that they will be included in the holiness of Eretz Yisroel, so that they should ascend to the aspect of above the Makom — which is the work of the Jew in this world, as above. And the essential thing is when a person walks or travels for the sake of a mitzvah — to synagogues, to study halls, and the like. And most essential of all is when he goes to draw close to the true Tzadik who is able to make Rosh HaShanah, who is in the aspect of M'komo shel Olam, as above. For then with every single step he rectifies a great deal — for he elevates and raises the Makom to the aspect of above the Makom, since he is going to draw close to the Tzadikim who are in the aspect of M'komo shel Olam, as above.

And this is the aspect of: "From Hashem, the steps of a man are established, and He delights in his way" — which is juxtaposed to the verse: "The wicked one borrows and does not repay, but the Tzadik is gracious and gives" — which speaks of the Tzadik who is the great Lender, as above, who grasps the Keesay HaKavod, through which he is included in the aspect of M'komo shel Olam. And this is: "For those blessed by him shall inherit the land" — certainly the aspect of "the righteous shall inherit the land" . For all those who are close to him and blessed by him inherit the land — for they elevate the physical earth upward to the aspect of M'komo shel Olam, as above. "And those cursed by him shall be cut off" — for this is the essential karais [excision], may the Merciful One save us, of those who sin in this world and not only that, but they also dispute the true Tzadik — to the point that they are among "those cursed by him," who are cut off from their root. For they remain buried in the materiality of the earth and are unable to elevate themselves upward — which is the essential secret of karais, may the Merciful One save us, as is understood in the holy books.

And this is what is immediately juxtaposed: "From Hashem, the steps of a man are established, and He delights in his way." For this is the essential trial of man in this world — that Hashem Yisborach established the steps of a man in this physical world. And there specifically "He delights in his way" — in which way he will walk. For the entire Torah is called by the name "way," as it is written: "In the entire way that Hashem your God has commanded you, you shall walk" . And it is written: "For the ways of Hashem are straight, and the righteous walk in them, and the transgressors stumble in them" . And it is written: "For Hashem knows the way of the righteous, and the way of the wicked shall perish" .

For this entire transient world is the aspect of a way — that man descended from a very, very lofty and exalted place to this world, to this physical dust — in order to walk and pass through it for the number of the days of his life. And there is the essential trial and the free will. And if he merits, he specifically will elevate the materiality of the place upward etc., as above. And this is: "From Hashem, the steps of a man are established" — that every single step that a person treads with his feet is all established by Hashem. For Hashem Yisborach, Who is above the Makom, established in His wonders the steps of a man in this physical dust, which is the ultimate degree of Makom — which He, Yisborach, contracted through many contractions from the aspect of above the Makom until He created this physical Makom to establish in it the steps of a man. And specifically through the steps of a man in this physical dust, which is the ultimate degree of Makom — through this specifically must the physical person cleave to Hashem Yisborach and to His holy Torah, until he ascends from the materiality of the Makom specifically to the aspect of above the Makom. And this is because here, in this physical dust, is the essential b'chirah [free will], as above.

And this is: "And He delights in his way" — that Hashem Yisborach established the steps of a man, and there is the essential b'chirah, the aspect of "He delights in his way" — that Hashem Yisborach delights in the way of man, that he himself specifically should choose and select for himself the good way, as above. And this is the aspect of what we wrote above — that the entire discharge of debts to Hashem Yisborach is impossible except when all the powers of abundance reach this physical dust specifically. For everything that Hashem Yisborach created from beginning to end is all in order that all the powers of vitality and abundance should be drawn down to the very ultimate degree of the materiality of Makom. And from there specifically, from the very ultimate degree of the materiality of Makom, they should ascend higher and higher until they ascend to the aspect of above the Makom, as above. And therefore "From Hashem, the steps of a man are established" etc. is juxtaposed to the verse "The [wicked] one borrows" etc. (as above). Understand this very, very well.

And this is: "For as the heavens are high above the earth, so mighty is His kindness upon those who fear Him" . "As the heavens are high above the earth" specifically — just so "His kindness is mighty" etc. For it has already been explained that the Tzadik who is included in the aspect of above the Makom draws a wondrous kindness, which is the aspect of Rosh HaShanah — to judge each one favorably according to his place, because he knows the place of each and every one: to where he descended, and from where he was drawn etc. And this is: "For as the heavens are high above the earth" — because Hashem Yisborach knows how very, very high the heavens are above the earth, and this man descended from such an exalted place to such a physical place, which is the dust of the earth. And therefore, because of this itself, "His kindness is mighty" etc. For through this is the essential drawing of the kindness of the true Tzadik — because man descended from the heavens to the earth, as above.

And this is: "His kindness is mighty upon those who fear Him" — for this kindness is drawn specifically by the God-fearing ones, who are the Tzadikay emes who merit to grasp the Keesay HaKavod, through which they are able to ascend above the Makom and to make Rosh HaShanah, as above. For all of this depends upon yirah, which is the aspect of the building of Yerushalayim — as is explained at the beginning of the aforementioned Torah. See there well. It emerges that the verse connects beautifully: "For as the heavens are high above the earth" — just so, precisely, "His kindness is mighty upon those who fear Him." For specifically through this, the God-fearing ones who ascend above the Makom draw the aforementioned wondrous kindness of Rosh HaShanah — because man descended from the heavens, which are so very high, to this lowly, physical earth, as above.

And it is not enough for us that [we descended to] this physical place — but also within this physical place He has scattered us to the four corners of the earth, and we are so very far from the place of our Sanctuary. And Hashem Yisborach in His mercy knows how many transgressions people came to on account of this scattering to such distant places. And through this the Tzadik arouses great kindnesses and mercies to forgive all our transgressions and to bring us into the category of merit and to return us in t'shuvah to Him, Yisborach.

And this is: "As far as the east is from the west, He has distanced our transgressions from us" — and it is understood by the wise person on his own. For through this very distance — that the east is far from the west, and Israel are scattered across all four corners in the east and in the west etc. — through this itself "He has distanced our transgressions from us," as above.

And this is: "For He knows our inclination; He remembers that we are dust" — "dust" specifically. For He, Yisborach, remembers that we descended from the heavens to the dust of this physical earth, where are all the forces of the evil inclinations. And through this He judges us with mercy and great kindness — because He knows our inclination, by remembering that we are dust — that we descended to such a physical place, from the heavens to the earth etc., as above.

And this is: "Man — his days are like grass, like a blossom of the field, so he blossoms" etc. For man is truly like grass and like the blossom and growth of the field — whose entire purpose is realized when there is a Tzadik who is able to elevate all their powers upward, in the aspect of: "And Yitzchak went out to converse in the field" , as above. And this is all the work of man in this world, as above.

And this is: "For a wind passes through him and he is gone, and his place knows him no more" . And it is expounded in two ways. For one who does not merit — it is said about him literally: that a slight wind passes over a person and he becomes nothing and naught, like dried grass and a wilted blossom, and the place of his wealth and greatness in which he spread himself in this world is no longer recognizable — as though he would live forever. And as King David, alav hashalom, and all the Tzadikim cry out about this in many expressions, as it is written: "For in his death he will not take everything" etc. — "Their inner thought is that their houses will last forever" etc. — "And man, despite his honor, does not abide" etc. And likewise many more.

But if he merits to do well in his deeds, then he elevates all the powers to Hashem Yisborach and ascends specifically from the materiality of this Makom to the aspect of above the Makom, and is included in the Ain Sof [the Infinite]. And about him the verse is interpreted favorably: "For a wind passes through him and he is gone" — that the breath of life passes through man specifically, upon whom everything depends. And through this "he is gone" — that he is included in the Ain Sof. And this is: "And his place knows him no more" — for the Makom is included in the aspect of above the Makom, for solely for this did he descend to this physical Makom, as above.

And this is: "And the kindness of Hashem is from everlasting to everlasting upon those who fear Him" — that is, the aspect of the aforementioned kindness that is drawn by the God-fearing ones who ascend above the Makom, as above. And this is how [the psalm] concludes: "Bless Hashem, His angels, mighty in strength, who do His word, to hear" etc. — who are the Tzadikim, who are mighty in strength, who merit the Word of Hashem, the aspect of "who do His word" etc. — until: "Bless Hashem, all His works, in all the places of His dominion" etc. "In all the places" specifically — for the Tzadikim elevate all the places to His dominion, Yisborach, until everything is included in the aspect of above the Makom, as above.

And this is what is mentioned there earlier: "Hashem has established His throne in the heavens, and His sovereignty rules over all" . For this is the essential tikkun — through the Keesay HaKavod that the Tzadikim grasp, through which they elevate everything — until they draw His sovereignty and dominion over the entire world, the aspect of "and His sovereignty rules over all," as above. And this is the aspect of Rosh HaShanah, when we engage in revealing His sovereignty over the entire world — as our Sages, zichronam livrachah, established for us to pray extensively about this: "And You shall reign" etc. and "Reign" etc. — until: "And let everything that has breath in its nostrils say: Hashem, the God of Israel, is King, and His sovereignty rules over all" — and they conclude: "King over all the earth" specifically. For this is His essential greatness, Yisborach, as above.

And this is the aspect of: "Our feet were standing within your gates, O Yerushalayim" . For it has already been explained that the essential ascent from the Makom to the aspect of above the Makom is in Yerushalayim, where is the Bais HaMikdash, as above. And a person must intend, in every place where he has been scattered, in every place where he sets his feet — as though he is standing in Yerushalayim. For solely for this was he scattered and exiled there — in order that he should elevate and raise this physical and very distant place to the aspect of Yerushalayim and the Bais HaMikdash, where one ascends above the Makom, as above. And this is through remembering Hashem Yisborach in every place where his foot treads — all the more so when he merits to pray and pour out his conversation there. For all the services and prayers must ascend by way of Eretz Yisroel, in the aspect of: "And they shall pray to You by way of their land" .

And this is: "Our feet were standing within your gates, O Yerushalayim" — that every place where our feet stand is "within your gates, O Yerushalayim," as above. And this is: "Yerushalayim that is built like a city that is joined together" — which is the Yerushalayim of above, which is above the Makom. For through Yerushalayim one ascends from the physical Makom to above the Makom. And this is: "For there the tribes ascended, the tribes of God… to give thanks to the Name of Hashem" etc. — that is, thanksgiving and prayer, the aspect of the Word of Hashem — which is the essential thing, through which one ascends from the Makom to above the Makom, as above.

And this is: "For there the thrones sat for judgment" etc. "For there" specifically the thrones sit for judgment — for there they judge and adjudicate everyone favorably, because it is above the Makom, through which is the essential kindness — to judge everything with kindness according to his place — which is the aspect of Rosh HaShanah, as above. And this is: "Thrones for judgment, thrones for the House of David" . David is Mashiach, as it is written: "the anointed of the God of Yaakov" . That is, the thrones for judgment are solely for merit and kindness, in the aspect of "thrones for the House of David" — which is the aspect of Mashiach, who merits all the aforementioned rectifications until he merits to make Rosh HaShanah, to judge everyone favorably according to his place — because he is the aspect of M'komo shel Olam, through grasping himself in the Keesay HaKavod, as above.

§30: All kinyanim learned from "v'zos l'fanim b'Yisroel...shalaf ish na'alo" (Rus 4:7) = when Boaz married Rus → David → Mashiach → rectifies all, elevates to shoresh (emes, no shinui) → source of kinyanim.

§31: Before Shavuos → read Parashas B'midbar (counting Yisroel when Mishkan erected). "M'nu v'itzru." Each year = draw k'dushas kabbalas haTorah on Shavuos → tachlis = memshalah on mal'achim. But need kiyum → grasp Keesay HaKavod = shoreshay nishmos Yisroel. Therefore count them b'mispar shaimos (shaim = nefesh, "nefesh chayah hu sh'mo") → arouse shoreshay nafshos → saved from kin'as hamal'achim. Counting after Mishkan erected (= tikkun chait ha'Aigel, Chazal). Chait from kin'as hamal'achim → Moshe saved (grasped Keesay HaKavod) but rest of Yisroel sinned. Commanded: erect Mishkan + count all + travel s'viv → all = tikkun Keesay HaKavod = he'aras shoreshay nafshos Yisroel. Mishkan = Bais HaMikdash = Keesay HaKavod ("Keesay kavod marom meirishon m'kom mikdashainu," Yirmiyah 17:12). Therefore read this parashah before Shavuos.

§32: Journeys of B'nay Yisroel in midbar with Mishkan = "maiHashem mitz'aday gever konanu v'darko yechpatz" (T'hilim 37:23, juxtaposed to "loveh rasha"). G'dolah of halichas Yisroel to batay k'nesiyos/batay midrashis/d'var mitzvah, especially to Tzadikay emes = M'komo shel Olam. References: "omdos hayu raglaynu bish'arayich Yerushalayim" (T'hilim 122:2); "mah yafu f'amayich ban'alim...chamukay y'raichayich" (Shir HaShirim 7:2) = shisin (bored to t'hom, ma'asay y'day Oman); David dug shisin → t'homa → Achisofel choked. "Ki chig'voha shamayim al ha'aretz gavar chasdo...ki hu yada yitzrainu zachur ki afar anachnu...enosh kechatzir yamav" → "b'chol m'komos memshalso." "Hinay mah tov...kashe'men hatov" (T'hilim 133). "B'ha'aloscha es haneiros" (B'midbar 8:2). B'chinas 20 Sivan. Parashas N'sachim juxtaposed to HaM'raglim.

§33: K'lal: man's greatness (memshalah over mal'achim) = because descended to low, coarse place (gashmiyus he'afar = tachlis gashmiyus haMakom) → b'chirah + nisyonos → when rectifies → ascends to M'komo shel Olam → rules over mal'achim. Merit specifically from tachlis gashmiyus. Tzadik who merits = dan l'chaf z'chus entire world (knows m'kom kol echad) → elevates from m'komo to l'maalah min haMakom → Rosh HaShanah. Through grasping Keesay HaKavod = shoreshay nishmos = tikkun Mishkan with all Yisroel s'vivav. Bais HaMikdash = "chadar hamitos" (piryan v'rivyan shel Yisroel, Chazal = from there all shoreshay n'shamos). "Hinay mitaso shel Shlomo" (Shir HaShirim 3:7, Rashi = Mishkan). "Shishim giborim saviv lah" (Rashi = 600K nafshos Bais Yisroel). "Kulam achuzay cherev m'lumday milchamah" = all Yisroel must be trained for milchamah (lest kin'as hamal'achim cast them down). All called "yotz'ay tzava" (Parashas B'midbar). Ikkar ko'ach through connecting to k'lal nafshos Yisroel through Tzadik ha'emes → Keesay HaKavod.

§34: Journeys with Mishkan in midbar = elevate desolate places (nachash saraf v'akrav v'tzima'on) → included in k'dushas Eretz Yisroel (Bais HaMikdash, Kodesh Kodashim, sulam mutzav artzah v'rosho magia hashamaymah → niklalim b'M'komo shel Olam). All galuyos + tilulim = elevate m'komos → k'dushas Eretz Yisroel → l'maalah min haMakom. Ikkar: going l'dvar mitzvah, batay k'nesiyos, especially l'hiskareiv l'Tzadik ha'emes (= M'komo shel Olam) → each step rectifies greatly. "MaiHashem mitz'aday gever konanu v'darko yechpatz" juxtaposed to "loveh rasha...v'Tzadik chonaim v'no'sain." "Ki m'vorachav yirshu aretz" = Tzadikim yirshu aretz (elevate gashmiyus ha'aretz l'maalah). "Um'kulalav yikaraisu" = ikkar karais (disputing Tzadik → cut from shoresh → buried in gashmiyus). All of this olam = derech ("b'chol haderech asher tzivah Hashem...tailaichu," D'varim 5:30; "y'sharim darchay Hashem," Hoshaia 14:10; "ki yodai'a Hashem derech Tzadikim," T'hilim 1:6). Man descended from high place to afar → ikkar nisayon/b'chirah → if merits: elevates gashmiyus haMakom l'maalah. Every step "konanu maiHashem" (from l'maalah min haMakom → tzimtzumim → created Makom hagashmi → haichain bo mitz'aday gever). Through steps in afar → cleave to Hashem/Torah → ascend from gashmiyus haMakom to l'maalah. Ikkar siluk chovos = when ko'chos hashefa reach afar → ascend from tachlis gashmiyus l'maalah. Understand well.

§35: "Ki chig'voha shamayim al ha'aretz gavar chasdo al y'raiav" (T'hilim 103:11). "Chig'voha shamayim al ha'aretz" davka = Tzadik niklal b'l'maalah min haMakom draws chesed nifla = Rosh HaShanah (dan l'z'chus l'fi m'komo, knows where each descended from). Because descended from shamayim to afar → gavar chasdo. "Al y'raiav" = y'raiim = Tzadikay emes grasping Keesay HaKavod → above Makom → Rosh HaShanah. All depends on yirah = binyan Yerushalayim. Scattered to 4 corners → Tzadik arouses chasadim/rachamim to forgive. "Kirchok mizrach mima'arav hirchik mimenu es p'sha'aynu" (T'hilim 103:12) = through distance itself → removes transgressions. "Ki hu yada yitzraynu zachur ki afar anachnu" = remembers we descended to afar → judges with rachamim. "Enosh kechatzir yamav k'tzitz hasadeh kain yatzitz" = man like grass/blossom → tachlis when Tzadik elevates ("vayaitzai Yitzchak lasuach basadeh"). "Ki ru'ach avrah bo v'ainenu v'lo yakirenu od m'komo" (T'hilim 103:16) = two interpretations: (1) negative = wind passes → nothing remains of wealth/greatness; (2) positive = ru'ach chayim passes through man → "ainenu" = niklal b'Ain Sof; "lo yakirenu od m'komo" = Makom niklal b'l'maalah min haMakom. "V'chesed Hashem mai'olam v'ad olam al y'raiav" = chesed drawn by y'raiim above Makom. "Bar'chu Hashem mal'achav giboray ko'ach osay d'varo" = Tzadikim giboray ko'ach, osay d'varo → "b'chol m'komos memshalso" = Tzadikim elevate all m'komos. "Hashem bashamayim haichin kis'o umalchuso bakol mashalah" = tikkun through Keesay HaKavod → draw malchuso bakol = Rosh HaShanah (t'filos: "v'simloch...u'mloch...Hashem Elokay Yisroel Melech umalchuso bakol mashalah...Melech al kol ha'aretz" davka).

§36: "Omdos hayu raglaynu bish'arayich Yerushalayim." Ikkar aliyah from Makom to l'maalah min haMakom = in Yerushalayim (Bais HaMikdash). Must intend in every place: as if standing in Yerushalayim. Scattered only to elevate that distant Makom to Yerushalayim/Bais HaMikdash. Through remembering Hashem wherever he treads → especially meriting to pray there. All avodos/t'filos ascend through Eretz Yisroel ("v'hisp'al'lu ailecha derech artzam," M'lachim I 8:48). "Omdos hayu raglaynu bish'arayich Yerushalayim" = every place our feet stand = your gates, Yerushalayim. "Yerushalayim hab'nuyah k'ir shechubrah lah yachdav" = Yerushalayim shel maalah = l'maalah min haMakom. "Shesham alu sh'vatim shivtay Kah...l'hodos l'shaim Hashem" = hodayah/t'filah = d'var Hashem → ascend. "Ki shamah yashvu kis'os l'mishpat" = there davka → judge l'z'chus (above Makom → chesed → Rosh HaShanah). "Kis'os l'mishpat kis'os l'vais David" = David = Mashiach ("M'shiach Elokay Yaakov") → kis'os solely for z'chus/chesed → all tikkunim → Rosh HaShanah → dan hakol l'z'chus l'fi m'komo → M'komo shel Olam → Keesay HaKavod.

Based on Likutay Moharan II:1 "Teekoo" · Hilchos Uraiv 5 — Part 2 (§§30–36). Part 3 continues with §§37–46.

Based on the Torah "Teekoo" 1 in Likutay Tinyana, Siman 1. Continuing from Part 2 (§§30–36).

And this is why Parashas N'sachim is juxtaposed to Parashas M'raglim [the Spies]. For the M'raglim blemished and denied all of the above. For they blemished Eretz Yisroel, where is the essential ascent and inclusion — that each one should be included from his place specifically into the aspect of above the Makom, through which is the essential forgiveness of sins, because through this everyone is judged favorably, as above.

And this is the aspect of: "And He will atone for His land and His people" — "His land" specifically. For through His land — the aspect of Eretz Yisroel, holy ground — through this His people are atoned for. For through this they arouse the mercy of Hashem Yisborach, that He should look to judge each one mercifully according to his place — that He should remember that we are earth and dust, that we descended to such a coarse place, as above. All this we merit through the true Tzadik who grasps the Keesay HaKavod etc. — who is the aspect of Moshe, as above, who was already saved from the jealousy of the angels etc., as above.

And the M'raglim blemished Eretz Yisroel and did not believe in the great power of the holiness of Eretz Yisroel — that one could merit all of this there. For they did not believe in the great power of Moshe. Therefore they said that the land flows with milk and honey, "but the people who dwell there are powerful… Amalek dwells… for he is stronger than us" etc. That is, that it is impossible to conquer and to come to the holiness of Eretz Yisroel, which is the totality of holiness — "for he is stronger than us" — for the battle is very, very fierce. And this was because the aspect of the jealousy of the angels provoked against them — they who are the accusers of man. They are the N'filim that they saw, as it is written there: "And there we saw the N'filim, the sons of Anak" — who are Shamchazai and Azael, who fell from heaven because they accused man. And they still now are the aspect of evil inclinations that seduce man, which are drawn from the root of jealousy, as is understood in the holy books. And with this the M'raglim greatly frightened Israel, as is understood from the verse, as it is written: "And we were in our own eyes like grasshoppers" etc. For they said that it is impossible to win the war because of the greatness of their provocation, as above.

But all this was because of their coarseness — that they fell to the craving for leadership, rulership, and false appointment. And they brazened their faces against their creditor, who is the great Lender — who is Moshe Rabbeinu — and they did not believe in the greatness of his power. Therefore they fell so greatly. And as it is written in the Holy Zohar — that their downfall was because of the craving for leadership and rulership, as it is written: "In the wilderness we merited to be heads" etc. — see there .

But Yehoshua and Kalaiv strengthened themselves and withstood the trial and said: "We shall surely go up and inherit it" — even if he tells us "make ladders and ascend to the heavens" etc. For Yehoshua was blessed by Moshe Rabbeinu, alav hashalom, who said to him: "May God save you from the counsel of the M'raglim" etc. — until he merited through this that the entire Torah was transmitted to him, so that he would have the power to transmit it to all of Israel, as above. And Kalaiv overcame by going and prostrating himself upon the graves of the Avos — which is the aspect of the graves of the true Tzadikim that one goes to on Erev Rosh HaShanah, as above.

And therefore Parashas N'sachim is juxtaposed to Parashas M'raglim — for the n'sachim [libations] allude greatly to the great power of the holiness of the Tzadikay emes, who engage in the building of the Mishkan and the Bais HaMikdash, which is the aspect of the holiness of Eretz Yisroel. Through this they ascend to the aspect of M'komo shel Olam, through which they atone for sins and elevate each one from his physical place to above the Makom, as above. And this is the aspect of all the korbanos [offerings] that were in the Bais HaMikdash, which were upon an altar of earth specifically, as it is written: "An altar of earth you shall make for Me, or an altar of stones" — which is also the ultimate degree of the materiality of place. For through this specifically is the essential forgiveness and atonement that the mizbai'ach [altar] effects — because through this one ascends from the physical place of the dust and earth upward to the aspect of above the Makom etc., as above.