אבידה ומציאה א

Hilchos Tisha B’Av v’Ta’aniyos

Based on the discourse “And Hashem said to Moshe, ‘Call Yehoshua and station yourselves in the Tent of Meeting’” etc. (Likutay Moharan I, 6). See there regarding the matter of teshuvah [repentance].

And the general rule is that the tzadik of truth [tzadik ha’emes] is the grace [chain], the beauty [p’air], and the splendor [y’fi] of all the worlds, in the aspect of “and Yosef was beautiful of form and beautiful of appearance” (B’raishis 39:6), etc. And through him one can gaze at oneself, in all the dimensions [midos] that come from the four foundations [arba y’sodos] — how he holds fast to them. For all the four foundations are drawn from the tzadik, who is the aspect of y’sod haP’shut [the foundation of the simple meaning], the aspect of “tzadik y’sod olam” [the righteous one is the foundation of the world], etc., the aspect of “and a river goes out from Eden to water” (B’raishis 2:10), etc. And they were the four heads [of the rivers], etc. For His Name [Sh’mo] is enmeshed [mishtateif] in eight, etc. And the Name of Hashem is in the aspect of four letters [oaseyos]. And from there the four foundations chain down, and at the outset they are in the aspect of four appearances [arba mar’os] — the aspect of three colors of the eye [g’vanim d’ayna] and the pupil [bas ayin], etc. And this is the aspect of Shabbas, etc. And therefore Shabbas, which is the aspect of three colors of the eye and bas ayin, shines [m’ir] to the Bais HaMikdash, etc. And all of this is the aspect of the lights of light [m’oray ha’or]. And when the Bais HaMikdash was destroyed, this is the aspect of the departure of the lights of light [histalkus m’oray or], and then the chas v’shalom [G-d forbid] gained strength — the lights of fire [m’oray aish], in the aspect of “from the bitter He sent fire,” etc. And this is the aspect of “and fire went out in Tzion and consumed its foundations” (Aichah 4:11), etc. For through the churban of the Bais HaMikdash — the aspect of the departure of the lights of light — the lights of fire gained strength, and through this all the four foundations [y’sodos] are damaged. For the tikkun [rectification] of all the four foundations, which are the totality of all the midos [dimensions], is through the lights of light drawn from the tzadik, from the aspect of Shabbas, which was shining in the Bais HaMikdash, etc. (See there, all this is well explained.) 1

It is brought there that through teshuvah, the aspect of Aleph is formed. For the penitent (ba’al teshuvah) must be expert in the halachah — expert in “running forth” (ratzo), expert in “returning” (shov). In the aspect of: “If I ascend to the heavens, You are there; and if I make my bed in the grave (she’ol), behold, You are there” (Psalms 139:8).

And therefore the bond [k’shura / hiskashrus] to tzadikim is even more [important] than the Churban [destruction] of the Bais HaMikdash. For the main purpose of the lights of light [m’oray or] is drawn from the tzadik, who is the aspect of Shabbas that shines to the Bais HaMikdash. And therefore anyone who has in him Daas [awareness/knowledge] as if the Bais HaMikdash were built in his days — for when there is in him Daas, which is the m’chin [the brains/consciousness] — this is the aspect of the tzadik whose generation merits to know and to have m’chin, which are the aspect of lights of light, etc. It is certainly as if the Bais HaMikdash were built in his days, for the main purpose of the building and the existence of the Bais HaMikdash is through the Daas and the m’chin, which are the aspect of the lights of light that shine to the Bais HaMikdash, as above. 2

For the essence of teshuvah is through silence and stillness (d’mimah u’sh’sikah), in the aspect of “Be still before Hashem and wait longingly for Him” (Psalms 37:7). And through the silence and stillness, the aspect of the Lower Point is formed. And through the teshuvah, which is the aspect of Keser [Crown], the aspect of the Upper Point is formed. And through the shame that one feels when he hears his disgrace and is silent — which is the essence of teshuvah, as mentioned above — through this shame, the Vav within the Aleph is formed, which is the aspect of the rakia [firmament], the totality of colors. For through the shame, one’s face changes to several colors, etc. See all of this there well (for here it was written slightly out of order).

And this is the aspect of the four fasts [arba ta’aniyos] that we need to fast over the Churban of the Bais HaMikdash, which is the aspect of the departure of the lights of light [histalkus m’oray or], etc., chas v’shalom, as above. For the main purpose of eating in holiness [achilah bi’k’dusha] is through the lights of light drawn from the tzadik of truth, through whom all the four foundations [y’sodos] are rectified and clarified, as above. For all types of food are included in the four foundations, as is known. And therefore they are also the vitality [chiyus] of the body, for every [body part] is also from the four foundations. And therefore when the lights of light are illuminated through the tzadik — which is the aspect of building the Bais HaMikdash — through this, all the four foundations are rectified, as above. Then [there is] eating in holiness, in the aspect of the tzadik “eats to satisfy his soul” [ochail l’sova nafsho] (Mishlai 13:25). And then all the four foundations are included in holiness, firmly rooted within the foundation of the simple meaning [y’sod haP’shut]. And then all the four foundations are included in the aspect of the lights of light, which is the aspect of m’chin [consciousness], the aspect of the light of the tzadik, as above. And then eating in holiness, including the n’shamah [soul], which is also the aspect of m’chin, the aspect of lights of light, the aspect of “and the soul of his masters are within them”. And the body [guf] is the aspect of lights of fire [m’oray aish], for fire [aish] is the foremost [harishon] of the four foundations. And all the desires [ta’avos] of the body all come from fire, and the heat of the body that gives rise to all the desires. It emerges that the main tikkun of eating in holiness is through the tzadik of truth, through whom all the four foundations are rectified and included firmly in the aspect of lights of light, the aspect of m’chin, and then eating in holiness, including the n’shamah, which is also the aspect of m’chin, the aspect of lights of light. And this is the aspect of “the tzadik ‘eats to satisfy his soul’” [tzadik ochail l’sova nafsho], as above. And therefore all the sustenance and plenty [hashpa’os and s’vi’ah] are drawn from the tzadik of the generation, in the aspect of Yosef — who is the aspect of “and a river goes out from Eden to water”, etc. For all things are drawn from the four foundations, which are all drawn from the tzadik, etc., as above — who is the aspect of “and a river goes out from Eden to water” the garden [gan], as above. For the tzadik waters and irrigates the land [ha’aretz], for through him are drawn all the hashpa’os [sustenance]. For all the rains and the produce [matar] descend through the tzadik, as is written: “Hashem does not rain upon the land, and there is no person” (B’raishis 2:5), etc. — meaning that the tzadik, through whom all the rains are drawn to the entire face of the earth, for he is the aspect of “and a river goes out from Eden to water”, etc., and from there it separates, etc. And therefore all the hashpa’os are drawn through the tzadik, in the aspect of “Yosef sustains [y’chalkel] his father and his brothers,” the aspect of “and all the land came to Mitzrayim to Yosef to procure [grain],” for Yosef is the ruler [ha’shalit] — he is the provider [ha’mashbir], etc. For Yosef, who is the ruler — who is the tzadik of the generation, from whom are drawn all the four foundations — he is the head of the household [rosh habayis], etc. (as explained in the ma’amar as above) — who is [the aspect of] “a river goes out from Eden to water”, etc. — he is the provider. For from him are drawn all the plenty [s’vi’os] and all the sustenance [hashpa’os], which are all included in the four foundations that are drawn from the tzadik, as above. 3

The entirety of the matter is contained in the form of the letter Aleph, which comprises the Upper Point and the Lower Point and the Vav. And it corresponds to the three mitzvos that Israel was commanded upon entering the Land: to destroy the seed of Amalaik — this is the aspect of the Lower Point, the aspect of Yehoshua; to build the Beis HaBechirah [the Chosen House, i.e. the Holy Temple] — this is the aspect of the Upper Point, the aspect of Moshe, da’as; and to appoint a king — this is the aspect of the Vav within the Aleph. For these three mitzvos are the aspect of teshuvah. See all of this there at the end of the discourse mentioned above.

And therefore there is a great mitzvah to eat on Shabbas, as is written: “eat it today, for today is Shabbas for Hashem” (Sh’mos 16:25). For on Shabbas they illuminate [m’irin] the aspect of lights of light [m’oray or], as above. And then eating in holiness [achilah bi’k’dusha] is accomplished, as above. And therefore there is a mitzvah to eat on Shabbas. And this is what the Torah was given with the taste [ta’am] of eating Shabbas — because Shabbas is the aspect of lights of light. And this is what is written: “eat it today” — for “Shabbas today for Hashem.” “See” [R’u] — specifically, for this is the aspect of lights of light, which are the aspect of “seeing” [r’iyah], the aspect of three colors of the eye and bas ayin [pupil] (as explained in the ma’amar as above, on this passage; see there). And therefore, because Shabbas is the aspect of “seeing” [r’iyah] — the aspect of lights of light — therefore “eat it today,” for because of this there is a mitzvah to eat on Shabbas, for then eating in holiness when they illuminate the lights of light, the aspect of the tzadik of truth, the aspect of the Bais HaMikdash, as above. 4

This is the aspect of returning the lost object, which is literally the aspect of teshuvah [repentance/return]. In the aspect of “hashaiv t’shivaim — you shall surely return them to your brother” (Deuteronomy 22:1) — the aspect of teshuvah [the word hashaiv sharing the root ש-ו-ב with teshuvah]. For the aspect of avaidah [loss] is the aspect of “and if I make my bed in she’ol” — for there are all the exiles and the lost. And the essence of returning the lost object is specifically before despair (ya’ush). This is the aspect of “and if I make my bed in she’ol — behold, You are there!” For it is forbidden to despair of oneself, G–d forbid, even if one has strayed like a lost sheep. For there is no despair in the world at all.

And therefore, when the Bais HaMikdash was destroyed and the lights of light [m’oray or] departed, it was decreed to fast four fasts [arba tzomos]. For now, when the lights of light departed through the Churban of the Bais HaMikdash, it became hard to eat in holiness, as above. For then the four foundations are damaged in their physicality [gashmiyus], which are the aspect of lights of fire [m’oray aish], etc., as above. Since the lights of light departed, the four foundations are damaged, and on the contrary, rather, the eating was hard to eat in holiness, and therefore they need to fast four fasts and then to subdue the four foundations through this — and to merit through the fasts to return and to illuminate the aspect of lights of light which are the m’chin [consciousness/brains], as above. For when the lights of light departed, which is the aspect of Shabbas that illuminates to the Bais HaMikdash — when the Bais HaMikdash was destroyed, the light of Shabbas was concealed — and then there is no eating in holiness. When there is no eating in holiness, the four foundations are included in their physicality [gashmiyus], the aspect of lights of fire. And all the desires [ta’avos] of the body come through fire and the heat of the body, from [the aspect of] machlokes [strife/division] (as explained in the words of Rabbainu, of blessed memory). It emerges that through the sins [avonos] that damaged the machlokes [strife] and gave power, chas v’shalom, to the Sitra Achara [Other Side] — which prevails over holiness [k’dusha] — therefore dinim [harsh judgments], chas v’shalom, are aroused upon him, and those dinim place upon him the distresses [tzaros], chas v’shalom, which are as if in opposition to [his] will — the aspect of machlokes. And therefore the tikkun for all this is ta’anis [fasting]. For the general rule is that in opposition to every type of machlokes, the tikkun is ta’anis, in the aspect of “abundant peace” [marbeh tz’dakah, marbeh shalom]. And the main purpose of ta’anis is tz’dakah [charity/righteousness], for “the reward of a fast is the charity” [agra d’sa’anisa tzidkasa]; see there. 5

And this is the essence of teshuvah — when one does not despair of himself in any manner whatsoever. Even if he has fallen to wherever he has fallen, he must nevertheless know that “the fullness of all the earth is His glory” (Isaiah 6:3), and fulfill “and if I make my bed in she’ol — behold, You are there” — and never despair of himself at all. And this is the essence of teshuvah.

Blessed is Hashem forever, Amain and Amain. 6 And this is the aspect of returning the lost object, which is specifically before ya’ush. This is the aspect of “and if I make my bed in she’ol — behold, You are there” — the aspect of the Lower Point: that even though he has lost his possession, he does not despair of himself and he awaits finding it. For in truth, there is no loss in the world at all.

Hilchos Tisha B’Av v’Ta’aniyos

And the one who merits to find the lost object must fulfill: “You shall not see your brother’s ox or his lamb going astray and hide yourself from them… for every lost item of your brother that shall be lost from him and you find it — you cannot hide yourself” (Deuteronomy 22:1–3). “You cannot hide yourself” precisely — this is the aspect of the Upper Point, which conceals and hides itself above, etc. And one must have compassion on the owner of the lost object, not to avert one’s eye, not to hide and conceal oneself, G–d forbid. For the essence of the rectification of teshuvah is through the aspect of the three points mentioned above — namely, to merit that the Upper Point shines into the Lower Point, and through this all sins are rectified and all the lost and exiled items return to their place.

And this is the main point of the distress [tzarah] of the Churban of the Bais HaMikdash and the Galus [exile] of Yisrael from their land — it was all through the damage to emunas Chachamim [faith in the Sages], as is written. And they were mockers [mal’igim] of the malach’ay ha’Elokim [messengers of G-d] (and as Rabbainu, of blessed memory, said in Maseches Shabbas: “and from then there is for us no counsel [aitzah]”; as is written, “counsel [aitzah] has been lost from the wise [banim],” etc. And this is — counsel was lost from the wise — their wisdom was taken away — meaning, through foul smokes [ashanos s’ruchim] that confuse the wisdom — in the aspect of “their wisdom was taken away” — through this, counsel was lost from the wise, etc., as above. And about this, Dovid HaMelech cried out, “until when will I place counsels [aitzos] in my soul,” etc.) — this is stated about the four exiles [arba galyuyos], as Rashi explains there, that the main point of the distress is that one cannot place counsel [aitzah] in his soul about what he needs. 1

For the essence of the blemish of sin, G–d forbid, is that through the sin, the Light ascends higher and higher and becomes concealed, G–d forbid. And then the chitzonim [external forces] grow strong, G–d forbid, in the very matter that was blemished, G–d forbid — namely, in the small amount of light and sparks that remain there, as is known. And then that thing is in the aspect of lost and exiled, until it is granted mercy from Heaven. And when one merits teshuvah, the essential rectification is that the Light which was concealed above should return and shine and be revealed — that the Upper Light, which is the aspect of the Upper Point, should shine into the Lower Point. And through this, all the lost sparks connect and ascend, and they all return to holiness, to their place.

For a person needs much counsel [aitzah] in this world all the days of his life, in order to be able to save himself from that which he needs — to be saved so as not to lose both worlds, chas v’shalom. For whoever has brains [m’chin], in his holy [kodshai k’dashav] — it is fitting for him to place his heart upon his matters — what is happening with him in this world, and for what reason he came to this world — to pass through in worry and distress and suffering and anger and pains, as if the end [sof] of everything is dust and ashes, worms and maggots! And who knows how his judgment and sentence will come out on the Great and Awesome Day of Judgment — for it is great and awesome indeed, as is written: awesome and fearful is He, and who can contain it! 2

And this is the aspect of returning the lost object. For the one who sees the found object is in the aspect of the Upper Point, which is the aspect of Moshe, da’as, as explained there in the discourse mentioned above. For “eyes” are stated in reference to wisdom, as explained in the words of Rabbainu of blessed memory in many places. And therefore, when he sees the lost object, it is forbidden for him to avert his eye from it, as it is written: “You cannot hide yourself” — for this is the essential rectification, that the aspect of the Upper Point should not hide and conceal itself above, G–d forbid.

Certainly every person needs to take stock of [l’fakei’ach] his dealings and to place counsel [aitzos] in his soul — perhaps he can save his soul. And the main thing is true counsel [aitzos amitiyos]. For the main purpose of all wisdom is counsel — for certainly this is no wisdom, to make schemes of robbery — a wondrous marvel [nifla’ah] in great wisdom. And afterward it is by itself destroyed through his hand, as one who has already committed many evils of this sort — as is explained (and as Rabbainu, of blessed memory, said: “gradually, gradually, it will be written [Sadna b’Sadnaih yaseiv]”). (And see this below in Hilchos Sukkah.) And certainly the main purpose of wisdom is — when one succeeds through the brilliance [ziv] of the wisdom — meaning, when counsel [aitzah] comes out of the wisdom that succeeds through his hand. But also when one succeeds in this world through the wisdom — still, this is not true complete counsel [aitzah sh’laimah be’emes] — for this world is entirely darkness [tzail ovayr], and the main purpose of true complete counsel is when one merits to succeed through his hand in the eternal world. And counsel of this sort — it is impossible to attain except through emunas Chachamim [faith in the Sages] and drawing close to them and studying their holy books [s’faraihem], which are full of true and deep counsel [aitzos amitiyos, aitzos amukkos]. For also in the service of Hashem itself there are how many and how many counsels [aitzos] where the person is confused in them and turns them to evil — for the Torah contains two strengths [koichos], merit, etc., not merit, etc. — as is written: “the righteous will walk in them and sinners will stumble in them.” And therefore we need to serve many true tzadikim and holy faithful ones [k’shairim amitiyim] in order to merit true complete counsel at every time and at every moment. 3

And through his fulfilling this mitzvah — “you cannot hide yourself” — through this, above as well, the Upper Point shines into the Lower Point. For the finder of the lost object, who merited that his fellow’s lost possession reached his hand, is in the aspect of the Upper Point vis-à-vis his fellow, as mentioned above. And the owner of the lost object is in the aspect of the Lower Point, which is the aspect of “and if I make my bed in she’ol — behold, You are there” — for there are all the losses and exiles, as mentioned above. And he must not despair of himself — and this is the aspect of “and if I make my bed in she’ol — behold, You are there,” as mentioned above.

For the main purpose of the downfall began from evil counsels [aitzos ra’os], which are the counsel of the Primordial Snake [Nachash haKadmoni], in the aspect of the counsel of the Primeval Snake, etc. And from then the nation was corrupted, and the main purpose of the tikkun began from Avraham Avinu, from whom the drawing of the Torah into the world that is called “counsel” [aitzah] began, as is written: “I have counsel [aitzah] and sound wisdom [tushiyah]” (Mishlai 8:14). In the aspect of 613 counsels [TaRYa“G aitzin], for Avraham merited that his tools [kailav] were springs [nov’os] of wisdom, as Rabbainu, of blessed memory, said. “His tools” [kailav] specifically, for kli [vessel] is “counsel,” and there the main point of the completeness of wisdom is found. When one merits through the wisdom to true counsel that will succeed through his hand — to escape the “storm-wind” [ru’ach s’arah] of this world, and to succeed through one’s hand forever. And therefore Avraham merited to be called a “counselor” [yo’aitz] to the Holy One, blessed is He, as is written: “with whom He took counsel [no’atz] and he will make him understand” (Y’shayahu 40:14), etc. And is written: “and the man of his counsel [atzaso] will make him know.” This is stated about Avraham, as Rashi explains there. And so too, all the tzadikim are called “counselors” [yo’atzim], as is written: “they were potters and dwellers of plantations [n’ta’im] with the King in His work.” For in them is taking counsel [nimlach] and consulting [nis’ya’aitz] in the creation [b’riyah] of worlds. 4

And when the finder of the lost object does not avert his eye from the lost object, and lifts it up and returns it to its owner — then the aspect of the Upper Point shines into the aspect of the Lower Point. And this is the aspect of teshuvah, the aspect of “hashaiv t’shivaim — you shall surely return them to your brother,” as mentioned above.

And the main purpose of the Churban of the Bais HaMikdash and the exile of Yisrael from their land is the aspect of the damage to the counsel [p’gam ha’aitzah] that was divided into two — which came through the damage to emunas Chachamim, as above. For through this, Yisrael is driven from their land, as is explained there. And through this one cannot sweeten the dinim [judgments] through Kodesh Kodashim [the Holy of Holies], and therefore through this the Bais HaMikdash was destroyed. And therefore we are established to fast the four fasts [arba ta’aniyos] over this, in order to rectify through the fasts the damage of the foul smokes [ashanos s’ruchim], which are the excesses [mosros] of eating that rise to the brain [m’chin] through the damage to emunas Chachamim. 5

And the Vav within the Aleph — this is the aspect of the lost object itself, which is a person’s money (mamon). And money is the aspect of the totality of colors, as is explained in the words of Rabbainu in another place — that the money of Israel is the aspect of the supernal colors that are contained within it. See there in another place. And this is the aspect of the Vav within the Aleph, which is the aspect of the firmament (rakia), the totality of colors — the aspect of the body of the lost object, which is one’s money, in which are contained the supernal colors, as mentioned above. Also, money (mamon) is the aspect of Vav, the aspect of “the hooks (vavay) of the pillars” (Exodus 27:10), as is brought in another place.

And this is the aspect of the three mitzvos mentioned above — to destroy the seed of Amalaik, etc. For Amalaik would pursue the camp of Dan, and the camp of Dan was the gatherer for all the camps of holiness. And Rashi explained that whoever lost something, they would lift it up, etc. It turns out that the camp of Dan would return all the lost objects, for they are the aspect of the gatherer for all the camps of holiness. Whatever was lost and departed and was exiled from the holiness, they would lift up and return to its place and root. And Amalaik would pursue the camp of Dan specifically, for he desires, G–d forbid, that all the lost items should remain with him, G–d forbid. For he attacks the aspect of the lost, specifically, as it is written: “And he struck at your rear, all the stragglers behind you” — who were those whom the Cloud would expel, who are the aspect of the lost and exiled from the holiness.

And this is the aspect of the three calamities [sh’losh tzaros] that befell in the good [days] when the Churban of the Bais HaMikdash began, as is written: “write for yourself this very day.” And they are mentioned in the S’lichos [penitential prayers] of Yom Kippur in the good [days] in which the Torah was written in Greek [Yevanis], and the eizra hasofer [Ezra the Scribe] died, and then Samach Melech Bavel [a king of Babylon came close], etc., which is the beginning of the Churban. For all these calamities are interdependent. For the Torah was written in Greek — this is the main point of the aspect of the damage to “the writing of their hand” [k’sav yadainu], and an impairment requiring rectification so that their writing [k’sivah] — since the holy Torah itself was written in their writing. And this is the aspect of the death of Ezra the Scribe — who was the foremost scribe, whose entire endeavor was to rectify the writing of the Torah as is fitting. And therefore the distress of his death is connected to the distress of the writing of the Torah in their writing — which is the opposite of the tikkun that Ezra the Scribe worked through being occupied in being a scribe and writing in our writing as our law. And the continuation of the completeness of the writing of the books of the Torah in the world — and therefore the Churban began. For the main point of the Churban is through this — through the damage to emunas Chachamim — through which the “writing of our hand” is damaged and Yisrael are driven from Eretz Yisrael and the counsel is divided. And then there is no completeness for the Torah through damaging [pogmim] the true books [s’farim amitiyim] of our holy Torah — for through this, one cannot draw the sweetening from Kodesh Kodashim. See there and see how all this is connected with this. 6

Therefore we were commanded to destroy the seed of Amalaik, and then the camp of Dan prevails and is able to lift up and return all the lost objects, as mentioned above. It emerges that the destruction of the seed of Amalaik is the aspect of returning the lost object, for through this the camp of Dan, who would return all the lost objects, prevails, as mentioned above. And to build the Beis HaBechirah [the Holy Temple] — this is the aspect of da’as, the aspect of Moshe, the aspect of the Upper Point, as mentioned above. Namely, the aspect of the one who sees the found object and does not avert his eye from it, etc., as mentioned above — this is the aspect of the shining of the Upper Point, the aspect of the building of the Beis HaMikdash. For the essence of the building of the Beis HaMikdash is in this aspect — to cause His Shechinah to dwell among us, as it is written: “And I will dwell among the children of Israel… and I will not conceal My eyes from them” (Exodus 29:45; Ezekiel 39:29). For through the Beis HaMikdash and its vessels, His G–dliness, may He be blessed — which is, as it were, concealed and hidden from every eye — is drawn down; and through the Beis HaMikdash and its vessels, His G–dliness, may He be blessed, is revealed. And this is the aspect of the shining of the Upper Point, etc. And therefore, there [in the Temple] all sins are atoned, for there are all the repentances and rectifications. For this is the essence of the rectification of teshuvah — when the Upper Point shines into the Lower Point, which is the aspect of the revelation of His G–dliness, may He be blessed, and the light of da’as is not completely concealed, G–d forbid, as mentioned above. And to appoint a king — this is the aspect of wealth, kingship, which is the aspect of the body of the lost object, which is one’s money, the aspect of wealth-kingship, which is the aspect of the Vav within the Aleph, as mentioned above. Also, the essence of the aspect of returning the lost object, the aspect of teshuvah, depends on the King of Israel, who is the leader of the generation. He is in the aspect of Vav, as mentioned above, for he draws the light of the Upper Point to the Lower Point. For he must return all the lost objects, as it is written in Yechezkel [Ezekiel] where he rebuked the shepherds and leaders: “The lost you did not seek” etc. (Ezekiel 34:4). For he must seek out all the lost objects, as mentioned above. Therefore, David HaMelech, peace be upon him, became king after he was a shepherd of the flock, guarding them from being lost. Through this he merited to be king, as it is written (Psalms 78:71): “From behind the nursing ewes He brought him, to shepherd Yaakov” etc. For the essential aspect of the king is to return the lost and exiled, as mentioned above. Therefore, the first emergence of the kingship of Israel was made through finding a lost object, as it is written regarding Shaul, the first king: “And as for the lost donkeys… do not set your heart upon them, for they have been found. And to whom does all the desire of Israel belong?” etc. (I Samuel 9:20). For appointing a king is in the aspect of returning the lost object, for he seeks out all the lost objects and returns them, as mentioned above. For he draws the light of the Upper Point to the Lower Point, as mentioned above. And therefore Shaul the king was immediately commanded to destroy the seed of Amalaik, as mentioned above. This is the aspect of Purim, the aspect of Mordechai and Esther. For Haman-Amalaik sought to destroy all the Jews. For the essential subjugation of Amalaik is through holy Malchus, namely the King of Israel, who was commanded to destroy his seed, as mentioned above. But through the kingship of the nations of the world, he grows stronger, G–d forbid. Therefore, Israel was then in great danger, the likes of which had never been. For Amalaik is from of old a scourge of chastisement for Israel. But he always sought to grow strong specifically when Israel had kings — namely, in the days of Moshe Rabbainu, when Israel was at the highest level, and they prevailed against him; and similarly in the days of Shaul the king, Israel prevailed over him and subjugated him. But now [in the Purim story] he wanted to grow strong in the days of the wicked kingdom, in the days of Achashvairosh, a gentile king. And therefore his aggression then was of tremendous intensity, the likes of which had never been. For not only was there no King of Israel to subdue him, but even the opposite — he grew stronger through the gentile king. Therefore he grew exceedingly strong and sought to destroy, etc. And therefore he cast the Pur [lot] in the month in which Moshe died, which is the aspect of the Upper Point. For when the Upper Point shines into the Lower Point, then the seed of Amalaik is destroyed, as mentioned above. And therefore he wanted to grow strong, G–d forbid, at the time when Moshe passed away — which is the aspect of the concealment of the Upper Point, G–d forbid. And Hashem, may He be blessed, performed miracles and wonders for us through Mordechai and Esther, who are the aspect of the Upper Point and the Lower Point. Esther, who is the aspect of the Lower Point, was taken to King Achashvairosh. This is the aspect of “and if I make my bed in she’ol — behold, You are there” — the aspect of “and His kingship rules over all” (Psalms 103:19). For the aspect of Esther, the aspect of the Lower Point, enters and conceals herself even within the wicked kingdom, in the aspect of “and if I make my bed in she’ol — behold, You are there” — to subdue and humble them. For Esther the righteous woman would find Him, may He be blessed, and cling to Him, may He be blessed, even when she was taken to him [Achashvairosh]. As our Sages of blessed memory said, that at the time she entered his house, which was filled with idols, the Shechinah departed from her, and she would cry out: “My G–d, my G–d, why have You forsaken me?” (Psalms 22:2). And through this very [crying out], she would find Him, may He be blessed, even there, in the aspect of “and if I make my bed in she’ol — behold, You are there.” For in those very places, when one seeks and searches for Him, may He be blessed, through this itself one clings to Him even more, as is brought in another place. Therefore, through Esther being taken to King Achashvairosh — which is the aspect of “and if I make my bed in she’ol — behold, You are there” — through this, Haman-Amalaik was destroyed. For the essential destruction of the seed of Amalaik is through the aspect of the Lower Point, the aspect of “and if I make my bed in she’ol — behold, You are there,” as mentioned above. And Mordechai was sitting at the king’s gate (Esther 2:21), and he was watching over her, as Rashi explained: “encouraging her and signaling to her,” etc. That is, Mordechai, who is the Upper Point, was not averting his eye from her, and was shining the Upper Point into the Lower Point. And this is the aspect of “Esther would not tell” etc. (Esther 2:20) — this is the aspect of silence and stillness, in the aspect of “Be still before Hashem,” etc., as explained there in the discourse mentioned above. This is the aspect of the Lower Point, for before the rectification, it is forbidden to speak. For speech connects all the worlds and connects and draws the light of the Upper Point to the Lower Point, as is known. Therefore, before the rectification, it is forbidden to speak, so as not to draw [spiritual energy] to them, G–d forbid. Therefore one must be still and silent, in the aspect of “Be still before Hashem” — the aspect of “Esther would not tell.” The aspect of “I was mute with silence, I was still” etc. (Psalms 39:3). And this is the aspect of what Esther said (Esther 4:16): “And as I am lost, I am lost (v’cha’asher avad’ti avad’ti)” — the aspect of avaidah [loss], as mentioned above. Therefore, initially the sons of Haman annulled the building of the Beis HaMikdash — which is the aspect of the shining of the Upper Point into the Lower Point, as mentioned above. And through Mordechai and Esther — the aspect of the Upper Point and the Lower Point — the seed of Amalaik was destroyed, and converts were added, as it is written (Esther 8:17): “And many of the peoples of the land became Jews.” This is the aspect of returning the lost object, for the converts are from the aspect of the good that fell and was lost among them, until they merit that the lost item returns to its place. And this is the aspect of the three blessings that are recited over the Megillah. “Who sanctified us with His commandments” — this is the aspect of chochmah [wisdom], which is called “holy” (kodesh), as is known; this is the aspect of the Upper Point. “Who performed miracles” — this is the aspect of the Vav, for miracles (nisim) are the aspect of Vav. And this is the language nais as in a pole (k’lonas) — the aspect of Vav. “Who has kept us alive (shehecheyanu)… to this time” — this is the aspect of the Lower Point, where the order of times resides, for it is comprised of all the twenty-eight times, as is known. Blessed is Hashem forever, Amen and Amen. This halachah expounds on the law that a lost object must be returned before the owner’s despair (ya’ush), based on Rabbainu’s teaching in Likutay Moharan I:6. The central framework is the letter Aleph (א), whose three parts — the Upper Point, the Lower Point, and the Vav in the middle — represent the mechanics of teshuvah (repentance/return) and thereby illuminate the spiritual mechanics of returning lost objects. Key teachings include: (1) Returning a lost object = Teshuvah — the Hebrew root ש-ו-ב [return] unites both concepts; (2) Never despair — just as hashavas avaidah applies only before ya’ush, so too in spiritual life: as long as one doesn’t give up hope, there is always a path back; (3) The Purim story as paradigm — Mordechai (Upper Point) never averts his gaze from Esther (Lower Point), who descends into the very depths of exile to find G-d even there. This is both teshuvah and hashavas avaidah; (4) The three mitzvos upon entering the Land (destroying Amalaik, building the Temple, appointing a king) correspond to the three parts of the Aleph and to the dynamics of returning the lost. The sections omitted from this file (§§3–7 on the order of prayer, the Chanukah miracle, and the blessings of the Patriarchs) elaborate on how these dynamics play out in daily tefillah and in the flow of sacred history from Avraham through Moshe. The overarching message: There is no despair in the world at all. Every loss is retrievable, every exile reversible, every fall a potential springboard to teshuvah — as long as we never stop yearning, never stop searching, and never lose sight of the fact that “behold, You are there.”