אבידה ומציאה

Hilchos Nezikin — Halacha 5 (Sections 25–45)

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And this is itself the aspect of: "And I and the lad will go until koh" — said regarding Avraham. For the aspect of koh hints at something one sees from very far away. And as Rashi explains in Parashas Mattos: Moshe prophesied with koh, and all the prophets prophesied with koh. Moshe had an additional quality — that he also prophesied with "zeh hadavar" [this is the thing]. For all the [other] prophets prophesied through a non-luminous lens — they saw their prophecy from very far away. But Moshe prophesied also with "zeh hadavar" — the aspect of seeing the prophecy with a clear and fine vision. But even Moshe prophesied with koh — for there were many prophecies that even he was compelled to see from very far away.

And this is the aspect of: "Koh said Hashem: 'About midnight I am going out'" [Exodus 11:4], etc. For the secret of midnight — even Moshe could not fully fathom it, as our Sages of blessed memory said: "Would you say Moshe didn't know when midnight was, [that] he said 'about midnight'? David knew — who said: 'At midnight I arise to thank You' [Psalms 119:62]", etc. That is, Moshe knew that the essential thing is the final redemption, which will come through the merit of David and those who join with him — who are the tzadikim and upright ones who arise at midnight to lament the destruction of the Beis HaMikdash. For then Hashem, blessed be He, and all the tzadikim in Gan Eden "listen to their voices", etc. And through this the redemption will come, in the aspect of: "Rejoice with her... all who mourn over her" [Isaiah 66:10]. And as our Sages of blessed memory said: "Whoever mourns for Yerushalayim", etc.

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

And therefore Moshe said then: "Koh said Hashem" — for this prophecy regarding the aspect of midnight — which hints at the final end — is very far away, and it is impossible to fathom it. Therefore he said it in the language of koh, as mentioned above. And this is itself the aspect of: "And I and the lad will go until koh" — said regarding Avraham. For he believed that even though he was taking his son to be slaughtered, nevertheless, certainly the words of Hashem, blessed be He, who promised him "for through Yitzchak shall your seed be called" — would be fulfilled. But it is in the aspect of koh — very far away, and impossible to understand. One can only see from afar, as mentioned above.

And therefore afterward, when Hashem, blessed be He, saved Yitzchak and offered a ram in his place, Avraham understood even more that it is impossible to understand His ways and to fathom the end of His words — especially regarding the final end. For all the promises He promised him — to give him offspring and to bequeath to them the Land — were all for the sake of the final end, which is when they will be fulfilled in their completeness. But it is impossible to fathom the end of the matter in any way. Only, we are obligated every day to fulfill the words of Hashem, blessed be He, and His mitzvos, and to believe that through this the end will draw near, and to wait every day for him to come. And nevertheless, if he does not come on that day, we will wait on another day — until in the end of all ends he will come. As they said: "If it tarries, wait for it — for it will surely come; it will not delay" [Habakkuk 2:3].

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

And as our Sages of blessed memory said: only upon us is it incumbent, each and every day, to do our part — to turn from evil and to do good every single day — through which the redemption draws near. And as our Sages of blessed memory said: that [one] asked Eliyahu: "When will the Master come?" He said: "Today! — Today, if you will listen to His voice" [Psalms 95:7]. And even though there were already many tzadikim and upright ones who served Him, blessed be He, every single day, and yet [Mashi'ach] still has not come — this is because of the corruption of others who delay his coming. But nevertheless, each person, according to his service, draws the redemption closer on that day. And in the end of all ends, the sparks of redemption that the tzadikim and upright ones aroused each day will be gathered together — and through this the redemption will come.

And as our Rebbe, of blessed memory, wrote regarding the saying of Rabbah bar bar Chanah: "When it was heated near it, it turned over" — in [Likutay Moharan I:] Siman 2; see there. And this is: "as it is said today: 'On the mountain of Hashem, He shall be seen'" — and as Rashi explains that it refers to every day of all future generations who read this verse, etc.; see there. That is, the aspect of "Today, if you will listen to His voice" mentioned above — that every day the redemption draws closer according to the service of each and every person who serves Hashem, blessed be He.

And as we bless every day: "Who causes the horn of salvation to sprout." And this is: "as it is said today" — that is, on each and every day, of every person in every generation — today: "Hashem shall be seen" to His people in that place, as Rashi explains there. For every day the redemption sparkles, and Hashem is seen in that place, as mentioned above. But nevertheless — to fathom the end of the matter, when the complete redemption will come at the final end — regarding this he said: "Hashem Yireh" — for only Hashem, blessed be He, Himself will see this, as mentioned above.

But nevertheless: "as it is said today" — that is, on each and every day, "on the mountain of Hashem, He shall be seen", as mentioned above. And see what is explained in [Likutay Moharan I:] Siman 272 regarding the verse: "Today, if you will listen to His voice" — that this is the essential counsel for serving Hashem, blessed be He: to think every single day that one has only this day alone, etc.; see there. And this relates to the above matter — for it is all one. For it is forbidden to force the hour. And one must think only about that day, in the aspect of: "This is the day that Hashem has made" [Psalms 118:24], etc. And through this one will merit to serve Hashem, blessed be He. And likewise one will merit that from one's side there will not be so great a delay of Mashi'ach. And according to the service of Yisrael who fulfill this and serve Hashem every day — to that extent the sprouting of the horn of salvation sparkles every day, as mentioned above. Until in the end of all ends, all their service will be gathered together, and the redemption will come in its completeness. And each person, according to his portion in the drawing-near of Mashi'ach, will merit then to delight in Hashem and to be sated from the great goodness that He will bestow upon us then.

And this is: "At midnight I arise to thank You for Your righteous judgments" [Psalms 119:62] — the aspects of tzedakah and mishpat mentioned above: that through mishpat He performs tzedakah. And this will be in its completeness when Mashi'ach comes, who will merit this, as mentioned above — through which the complete redemption will come, as mentioned above. And this is merited through arising at midnight — through which the end of the redemption will come, as mentioned above. And this is: "At midnight I arise to thank You for Your righteous judgments" — that at midnight, when one arises — through which one draws the redemption closer, as our Sages of blessed memory said, as mentioned above — then one must thank Him, blessed be He, for His mishp'tei tzidkecha — for what He, blessed be He, performs tzedakah through mishpat. Through which is the essential strengthening to hope and wait for a complete salvation and redemption, in the general and the particular sense, at all times, as mentioned above.

[This relates to Section 40 above, regarding what is brought there that the measure of good is always greater, etc.]

And this is what our Sages of blessed memory said: "'And I will make of you a great nation' [Genesis 12:2] — this is what we say: 'G-d of Avraham,' etc. 'One might think they would conclude with all of them? Scripture says: "And you shall be a blessing" — with you they conclude'", etc. That is, as mentioned above. For the essential conclusion and completion of the blessing of the three Patriarchs — Avraham, Yitzchak, and Yaakov — who are the aspects of tzedakah, mishpat, and the generality of tzedakah and mishpat together, as mentioned above — the essential conclusion of the blessing is only "Shield of Avraham." For Avraham is the aspect of tzedakah and chesed, in whom is the essential conclusion and completion of the blessing. For "the measure of good is always greater", as mentioned above.

And this is the aspect of Chanukah — which is the aspect of the dedication (chanukas) of the Beis HaMikdash. For the essential holiness of the Beis HaMikdash is that there is the place of Torah and prayer, as it is written: "For from Tzion the Torah shall go forth" [Isaiah 2:3] — for there stands the Ark with the Tablets in the Holy of Holies. And there is the place of prayer, as it is written: "For My House is a house of prayer" — for by way of there all the prayers ascend, as it is written: "And they shall pray to You by way of their Land, and the House that I have built for Your Name" [I Kings 8:48], etc.

And the essential thing is that there is the resting place of His Shechinah, blessed be He. And there, the Torah is the aspect of Toras Hashem literally — for there stand the Tablets that were given from His hand, blessed be He, to the hand of Moshe, which are "the work of G-d" — as it is written: "And the Tablets were the work of G-d; they were written with the finger of G-d" [Exodus 32:16] — the aspect of Toras Hashem literally. And likewise, t'filas Hashem literally is there in the Beis HaMikdash, as it is written: "And I will gladden them in My house of prayer" [Isaiah 56:7] — from which our Sages of blessed memory derived that Hashem, blessed be He, prays. For it does not say "their prayer," but rather "My prayer", etc. — as explained in Berachos. For all of our endurance and vitality is only through Toras Hashem and t'filas Hashem literally. And the essential thing is through t'filas Hashem — which is the aspect of His praying, blessed be He, Himself, in His simple mercy, to arouse His great and abundant mercies. (As explained in the Torah-teaching "Ozi v'Zimras Kah", Likutay Moharan I:105, regarding this matter; see there.) And now that the Beis HaMikdash is destroyed, through our sins — it would not have been possible for us to endure were it not for the great tzadikim who have the power to arouse the aspect of t'filas Hashem every day. From there new chasadim are drawn every day, in the aspect of: "They are new every morning", etc. — which are drawn through the immensity of the chasadim that [the tzadikim] drew on Rosh Hashanah, which is the creation of the world, etc. — as explained above in section 3. For these chasadim are drawn from Rosh Hashanah until Yom Kippur, to sweeten the dinim, until on Yom Kippur Hashem, blessed be He, is appeased and forgives the sins of Yisrael every year. And from there new chasadim are drawn every single day — without which the world would have no endurance now, after the destruction. As Yirmiyahu cried out in his lamentation: "And I said: my strength has perished, and my hope from Hashem. This I shall return to my heart; therefore I will hope: the chasadim of Hashem have not ended" [Lamentations 3:18, 21-22], etc. And all these chasadim are drawn through the aforementioned tzadikim, who merit t'filas Hashem, as mentioned above. And this is the aspect of the intensity of the miracle of Chanukah. For the wicked kingdom sought to "cause Your Torah to be forgotten", etc., and to destroy the Beis HaMikdash before its time. For they wished to uproot the holiness of Yisrael entirely, G-d forbid — through which the world would have reverted to formlessness and void (tohu va'vohu). For the world cannot endure without the Torah. For the Sitra Achra, the aspect of the wicked kingdom, saw and understood that this Second Temple would not endure and would ultimately be destroyed — for even then, during its building, their hand was mighty over Yisrael. Therefore they wished to destroy it immediately, in order to greatly intensify the darkness — to darken, G-d forbid, the eyes of Yisrael so that they would despair entirely of the complete redemption. For the essential purpose of creating the world was only for the sake of Yisrael, for the sake of the Torah, and for the sake of the Beis HaMikdash, as it is written: "In the beginning, G-d created the heavens and the earth" [Genesis 1:1]. And our Sages of blessed memory said: "For the sake of 'reishis' — which are Yisrael, the Torah, and the Beis HaMikdash, which are called 'reishis' [beginning]", etc. But: "And the earth was formless and void, and darkness upon the face of the deep" — which are the aspect of the four kingdoms, as our Sages of blessed memory expounded. And it is explained in their words, of blessed memory, that the wicked kingdom of Greece (Yavan) is the aspect of "darkness", and the kingdom of Edom — which is the present exile — is the aspect of "the deep." It emerges that the wicked kingdom of Greece, which ruled then, is the aspect of "darkness upon the face of the deep" — the darkness that covers the face of the deep, which is this exile, which is compared to a deep abyss. And when one falls into a deep abyss in broad daylight, it is also very bitter and difficult to ascend. How much more so when the darkness intensifies upon the face of the deep! And this was the intention of the wicked kingdom of Greece — who are the aspect of "darkness upon the face of the deep" — who wished to greatly intensify the darkness, to join the exiles together, so the Temple would be destroyed immediately, so that the darkness would intensify upon the face of the deep, so that Yisrael would be unable to ascend and emerge, G-d forbid. And Hashem, blessed be He, in His abundant mercy, placed it in the hearts of the true tzadikim — Mattisyahu and his sons — to fight the wars of Hashem. And their essential power was through azus d'kedushah, which they drew from the aspect of t'filas Hashem literally. As is brought: that Yehudah, the son of Mattisyahu, was called Yehudah M'K'B'I — for he would cry out in battle: "Mi Kamocha Ba'eilim Hashem!" [Who is like You among the mighty, Hashem!] [Exodus 15:11]. For the essential praise of "Who is like You," etc., is that Hashem, blessed be He, strengthens the chasadim over the gevuros to help Yisrael. And this is the essential might of His might. And as is juxtaposed to this: "Who is like You, majestic in holiness, awesome in praises, doing wonders" [Exodus 15:11]. "Awesome in praises" — this is the aspect of His prayer, blessed be He. For He, blessed be He, is "awesome in prayers" (nora s'hilos / nora t'filos) — for His prayers are exceedingly awesome, through which He performs wonders to save Yisrael. And therefore, when they prevailed, they merited that there was such a great miracle specifically with the lights of the Menorah — regarding which they established for us the lighting of Chanukah candles. To demonstrate that Hashem is still with us, and illuminates for us a great light within the intensity of the darkness of the wicked kingdom, in the aspect of: "Do not rejoice over me, my enemy, for though I have fallen, I have risen; though I sit in darkness, Hashem is a light for me" [Micah 7:8]. And through this, Hashem, blessed be He, uprooted their evil design, and it was turned around for us for good — from one extreme to the other. For not only did they fail to intensify the darkness upon the face of the deep, G-d forbid, as mentioned above — but on the contrary, the aforementioned tzadikim established for us a great and wondrous rectification for all generations. They drew for us a new mitzvah, holy and awesome, for all generations — until even we now, in the intensity of the length of this exile, which is the aspect of an actual deep abyss, merit to kindle the Chanukah candle. Which is the aspect of a very wondrous and awesome light that illuminates for us within the blackness of the darkness of the abyss. Through which we have hope not to despair of mercy — for He, blessed be He, still illuminates for us in His mercy, in the aspect of: "Though I sit in darkness, Hashem is a light for me", as mentioned above. For the light of the Chanukah candle is drawn from a very lofty place, as brought in the Kavanos [meditative intentions]. That is, from the aspect of Toras Hashem and t'filas Hashem literally. And the essential wonder of the greatness of the Chanukah candle is that it is drawn from such a lofty place — from the aspect of Toras Hashem and t'filas Hashem — such that it has the power to illuminate far, far below, within the blackness of the darkness of the actual abyss. For the higher the light, the more it can illuminate far, far below, as explained elsewhere. For the Second Temple was in the merit of Yitzchak, as is brought — who is the aspect of the intensity of the gevuros. And therefore it was not a complete redemption, as our Sages of blessed memory said — for five things were missing, and [Yisrael] were subjugated under the kings of the nations. But nevertheless, it was a great and awesome good for us. And were it not for the Second Temple, it would not have been possible for us to endure in this long exile — because of the immensity of the darkness upon the face of the deep, whose nourishment comes from the aspect of the gevuros of Yitzchak, from the aspect of: "And his eyes were dimmed from seeing" [Genesis 27:1] — which need to be sweetened with great chasadim drawn from t'filas Hashem, as mentioned above. And therefore Hashem, blessed be He, in His abundant mercy, brought about that specifically then — in the days of the Second Temple, which corresponds to Yitzchak, when the darkness wished to intensify, etc. — which is the aspect of the wicked kingdom of Greece that ruled then — that specifically then there were established for us the holy days of Chanukah, during which we kindle the holy Chanukah candle. Which is the aspect of a great light, established for us to illuminate for all generations — even within this exile, which is the aspect of the deep, as mentioned above. And therefore there are eight days of Chanukah — corresponding to the aspects of Torah and prayer, each of which includes four. Four — which are the aspects of Yitzchak and Rivkah. For the four letters of Yitzchak are the aspect of: Y'sharim, Tz'adikim, Ch'asidim, K'doshim — which are the generality of the Torah. And Rivkah — the aspect of: "shall be exalted," etc., until "shall be praised" — which are the aspect of the four parts of prayer. For prayer includes four — that is, the four parts of prayer corresponding to the four worlds: Atzilus, Beriah, Yetzirah, Asiyah. For Korbanos, etc. — corresponding to Asiyah. And Pesukei D'Zimrah — corresponding to Yetzirah, etc. — as explained in the Kavanos. And likewise the Torah includes four, as our Sages of blessed memory said: "How was the Mishnah arranged? [Moshe learned from the Almighty, taught Aharon, taught his sons, taught the Elders, taught the people — thus] four times in the hand of each one", etc. — as brought in the Torah-teaching "Meishra", etc. (Likutay Moharan I:30). It emerges that Torah and prayer are eight aspects — which are the aspect of the four letters of Yitzchak and Rivkah, as mentioned above. And corresponding to this are the eight days of Chanukah, during which a great light shines. Its essence is drawn from Torah and prayer — that is, from Toras Hashem and t'filas Hashem. Through which all the judgments in the world are sweetened in every generation, every year. From there was the intensity of the miracle of Chanukah. And the illumination of this miracle is drawn upon us every single year — through which we endure in this long exile. And therefore it is called Chanukah — the aspect of the dedication of the House (chanukas habayis). For through the intensity of these miracles, we believe that Hashem, blessed be He, is still with us and illuminates for us in the intensity of the darkness of our exile. And through this, we do not despair of mercy — through which we will merit the complete redemption. For through this the aspect of the dedication of the House is drawn every year, as we say the psalm "A song for the dedication of the House" every day. For every day the sprouting of the horn of salvation sprouts — until, in the end of all ends, all the salvations that were aroused and sprouted through the prayer of Yisrael will be gathered together. And through this the complete redemption will come, in the aspect of: "When it was heated near it, it turned over", etc. — as explained above. And each person must understand from all this hints for himself — that specifically in the intensity of the darkness of one's personal exile, which is the aspect of an actual deep abyss, physically and spiritually, in the aspect of: "Deep calls unto deep" [Psalms 42:8] — as Rashi explains: "One trouble calls to its fellow", may the Merciful One save us — even there Hashem, blessed be He, illuminates through His chesed, through the tzadikim who draw the aspect of t'filas Hashem, from where the chasadim that never cease, as mentioned above. But each person must strengthen himself to believe in this, and to endeavor with all his might to cry out and pray to Hashem. And the essential thing: that one should arouse t'filas Hashem within himself — that one should request of Hashem, blessed be He, that He Himself should pray on one's behalf, as mentioned above. For the more there is some aspect of is'arusa d'l'sata — that the Jewish person prays from below — the more is aroused, as it were, the power of His prayer, blessed be He, as is known. For this is the essential generality of all the kavanos of the Torah and mitzvos and all the kavanos of prayer — that the essential kavanah is that through the is'arusa d'l'sata, there should be an arousal above, as is known. That is: when we study Torah or fulfill some mitzvah — through this we arouse Him, blessed be He, to fulfill that Torah and mitzvah. And likewise, when we pray before Him, blessed be He — then He, blessed be He, Himself prays. For every Jew is literally a part of G-d — and according to one's portion and root in His G-dliness, blessed be He, so one has the power to arouse from Above. But certainly there are many distinctions — for His G-dliness, blessed be He, fills all the worlds, from the summit of all levels to the end of all levels, to the very lowest level, and even among the "ten crowns of impurity", etc. — as brought in his [the Rebbe's] words, of blessed memory, many times (and especially in the Torah-teaching "Mi Ha'ish HeChafeitz Chaim" [Likutay Moharan I:33]). Only, the lower the level, the more His G-dliness is in greater contractions and clothed in more garments, etc. And therefore there are many distinctions and levels between one person and another, and within the person himself who must ascend from level to level — as explained in this Torah-teaching, "Chosam B'soch Chosam," which we are engaged in. For with each person, according to his level, there is the aspect of revealed and concealed, the aspect of na'aseh and nishma, which are the aspects of Toras Hashem and "his Torah," which are the aspects of Torah and prayer, etc. — as explained there. That is, there is one who is very low, who can arouse through his Torah and prayer only the G-dly vitality that is clothed in many garments and great contractions, that enlivens some level of the World of Asiyah. And so on from level to level. And therefore the essential hope is through the great tzadikim who merit Toras Hashem and t'filas Hashem literally — who illuminate within us. That even at the very lowest depths of the lowest level, from there we can cleave ourselves with a strong ratzon to t'filas Hashem literally. For the ratzon is always free — as explained above — that through the great power of the tzadikim, we can overcome with a strong ratzon, which is the aspect of nishma, the aspect of prayer, etc. — to draw upon oneself mercy and chasadim from t'filas Hashem literally. From which new chasadim are drawn every day that never cease. And this is the aspect of the generality of the kavanos of the daily prayer. For it is explained in the Kavanos of the Ari z"l that the generality of the kavanos is to rectify the four worlds — Atzilus, Beriah, Yetzirah, Asiyah — through action (uvda) and through speech (milula). For at first one must rectify them through action: through relieving oneself and washing one's hands — through which the waste is expelled and the World of Asiyah is purified. Through tzitzis, one rectifies the World of Yetzirah. Through the hand-tefillin, one rectifies the World of Beriah. Through the head-tefillin, the World of Atzilus. And all of this is through action. And afterward, through speech: through the morning blessings and Korbanos, etc., one rectifies through speech the World of Asiyah. Through Pesukei D'Zimrah, the World of Yetzirah. Through Krias Shema and its blessings, the World of Beriah. And through the Shemoneh Esrei, the World of Atzilus. That is — action and speech are the aspects of na'aseh and nishma. For na'aseh is the aspect of action, the aspect of Torah. And speech is the aspect of nishma, the aspect of prayer — which is specifically in speech. And one must ascend from level to level until Atzilus, and there one must be included in the Ain Sof — until the prayer becomes the aspect of t'filas Hashem literally. And this is the aspect of what we request before the Shemoneh Esrei: "Hashem, open my lips" [Psalms 51:17], etc. That is: I do not know what to speak at all, or how to draw the chasadim to nullify the din. Only: "Hashem, open my lips" — and He Himself, as it were, will speak through me all the words of the prayer, in the aspect of: "The spirit of Hashem spoke through me" [II Samuel 23:2]. That is: may I be so included in You that my prayer becomes the aspect of t'filas Hashem literally. And this is: "and my mouth shall declare Your praise" — the aspect of: "He is your praise and He is your G-d" [Deuteronomy 10:21]. This is the essential completeness of prayer — that the prayer should be included in His unity, blessed be He, as explained elsewhere. That is, the aspect of t'filas Hashem, as mentioned above. And this is the aspect of the greatness of praying with a tzibur [congregation] — for then one's prayer is not rejected, in the aspect of: "Behold, G-d is mighty; He does not reject" [Job 36:5]. For "in every [group of] ten, the Shechinah rests." And the essential rectification is through the chazan [prayer leader] and sh'liach tzibur, when he is fit as is proper. For the sh'liach tzibur must be the most select of the congregation — one who can gather all the good points within each member of the congregation and include them all in Him, blessed be He — until he arouses t'filas Hashem literally. And this is the aspect of the repetition of the Shemoneh Esrei by the congregation — when Kedushah is recited. For through the repetition of the prayer, the sh'liach tzibur gathers all the prayers of the congregation, includes them together, ascends with them, and is included in t'filas Hashem. Where there is the ultimate supernal kedushah above all kedushos. And this is the aspect of the three kedushos: "Kadosh, Kadosh, Kadosh" — the aspect of the kedushah of Torah, the aspect of na'aseh; and the aspect of the kedushah of prayer, the aspect of nishma; and the third Kadosh is the aspect of their generality together. For the essential thing is to include the kedushah of nishma within the kedushah of na'aseh, as mentioned above. And this is the aspect of: "The whole earth is full of His glory" [Isaiah 6:3]. "Glory" — this is the aspect of "King of glory", the aspect of mishpat, the aspect of: "A king through mishpat establishes the land" [Proverbs 29:4]. For the essential glory of the King is that He performs mishpat. That is, all of this is still the aspect of mishpat, the aspect of Torah, etc. — for even within Toras Hashem, all the aforementioned aspects are included, as mentioned above. And then the ofanim and chayos hakodesh, with a great tumult, rise up toward the seraphim and say: "Blessed is the glory of Hashem from His place" [Ezekiel 3:12]. This is the aspect of: "Where is the place of His glory?" — as we say in the Kedushah of Keser on Shabbos [and Yom Tov]. That is: they say that the essential praise and glory of Hashem, blessed be He, is not that His glory — the aspect of mishpat — fills the entire world. For through this alone the world would not endure, as mentioned above. Rather, in truth, no one knows at all "where is the place of His glory" — for the ways of His mishpat are impossible to grasp, since the mishpat is included within tzedakah, which is drawn from t'filas Hashem, as mentioned above — which is impossible to grasp at all. Therefore the essential praise of Him, blessed be He: "Blessed is the glory of Hashem from His place" — where there are very great mercies, beyond estimation — the aspect of: "From His place, He shall turn in mercy", etc. And therefore the angels say this with a great tumult — for they tremble greatly from the awe of His greatness, blessed be He — because they understand from afar the immensity of the wonders of His chasadim, without end, which are the essential greatness of the Creator, as mentioned above — which they cannot grasp in any way, except for the great tzadikim who were in this world, etc., as mentioned above. And one who is unable to pray with the congregation — his essential remedy is to connect himself to the tzadikim of the generation mentioned above, who have merited t'filas Hashem literally. For the entire rectification of prayer depends on them. For even the sh'liach tzibur does not have the power for all the above — even if he is a truly upright and fit person — except through the power of the tzadikim, to whom one must connect oneself even more. In order that [the sh'liach tzibur] should be able to elevate all the prayers of the congregation to the aspect of t'filas Hashem, as mentioned above. And after the repetition of the Shemoneh Esrei, then the Thirteen Attributes of Mercy are recited: "And Hashem passed before his face and proclaimed: Hashem, Hashem" [Exodus 34:6] — which is the essential aspect of t'filas Hashem mentioned above, which one merits to arouse through the prayer of all Yisrael, as mentioned above. And then they fall on their faces. And it is explained in the Kavanos that one casts oneself with the intention of [falling] from heaven to earth, in order to raise up sparks from the depths of the klippos for the sake of the unification. That is, the aspect of the descent that is the purpose of the ascent, as explained in the aforementioned Torah-teaching and brought above. For it is impossible to be included there except through a prior descent — which is the purpose of the ascent. That when one withstands the trial at the very depths of the descent, to strengthen oneself even there and to believe that His mercy never ceases, as mentioned above — then one merits the ultimate ascent, through the power of the tzadikim, to be included in the aspect of t'filas Hashem literally. Where everything is transformed to good — for there all sins are forgiven and transformed into merits, in the aspect of: "On that day, the sin of Yisrael shall be sought, and it is not there" [Jeremiah 50:20], etc. — as explained there in the aforementioned Torah-teaching. And after the prayer, Ashrei and U'va L'Tzion are recited, etc. — for then one returns from Atzilus to Beriah. And afterward, through T'filah L'David and the Song of the Day, one returns from Beriah to Yetzirah. And afterward, through Ein K'Elokeinu and Ketores, one returns from Yetzirah to Asiyah. And all of this is in order to draw the bounty of good from world to world, until this physical world — as all of this is explained in the Kavanos. That is: this is the essential rectification — to draw the chasadim from the ultimate heights, from the aspect of t'filas Hashem literally — until all the judgments and dinim below are sweetened, until the bounty of good is drawn for blessing to this physical world. And this is the essential generality of the inclusion of nishma within na'aseh. That is: that the aspect of the chasadim from t'filas Hashem should illuminate all the way down to the very lowest level of the World of Asiyah — until all are drawn close to Hashem, blessed be He, as mentioned above. And there shall be drawn upon us every good, physically and spiritually, as mentioned above. For the more the din is sweetened, the more the power of the evil inclination is nullified, and one merits to return to Hashem, blessed be He. And every good is drawn to Yisrael. Amen.