And on the day of the bikurim (first fruits), when you bring near a new offering

Likutay Moharan 56 - And on the Day of the First Fruits And on the day of the bikurim (first fruits), when you bring near a new offering to Hashem in your Shavuos (Feast of Weeks), it shall be a holy convocation for you; all labor of service you shall not do (Numbers 28:26).

1. For there is in every one of Israel an aspect of malchus (kingship), and each one according to his aspect, so he has aspects of malchus. There is one who rules in his house, and there is one who governs more, and so there is one who governs over the entire world, each one according to the aspect of malchus that he has, in the aspects: "Officers of thousands, and officers of hundreds, and officers of fifties, and officers of tens" (Exodus 18:21). And these aspects of malchus that are in every one are in isgalya (revealed) and in iskasya (concealed). In isgalya, that is, the governance that each one has according to his aspect, that he governs over those people in isgalya according to the aspect of his malchus as mentioned above. And in iskasya, it is that also each one according to his aspect has an aspect of malchus in iskasya, that is, even though in isgalya it appears that he has no governance over those people, nevertheless in iskasya and in great concealment, he governs over those people because their souls are under him, and they submit under him. And also this aspect of malchus in iskasya is for each one according to his aspect, in the aspect: "Officers of thousands, and officers of hundreds" and so forth. And there is one who in isgalya has no governance at all, and even so in iskasya and in great concealment, he governs over the entire generation and even over all the tzadikim (righteous ones) of the generation, because all their souls are all under his governance and malchus, and they all submit and bow to him, only that it is in great concealment, in the aspects: "In every place it is offered and presented to My name" (Malachi 1:11), that even though they serve idolatrous worship, nevertheless in great concealment they all submit to Him, blessed is He, and serve Him, blessed is He, only that it is in great concealment. So too this aspect of malchus in iskasya, that even though in isgalya he has no governance at all, nevertheless in great concealment, he reigns over them, and they are all under him and submit to him.

And each one needs to not use the aspects of malchus that he has for his enjoyment and his needs, that the aspects of malchus should not be with him as a servant to fulfill his desire, but rather the aspect of malchus should be in the aspect of a free son, "Happy are you, O land, when your king is a free son" (Ecclesiastes 10:17), that the malchus should be with you a free son, to not use it for your enjoyment.

And this is the aspect of Mordechai, the aspect of mar dror (pure myrrh) (Chullin 139b), that the marus (bitterness, [root: מרר]), that is, the malchus, has dror (freedom) and liberty to not use it for his enjoyment and his needs, but only for Hashem, blessed is He, in the aspects: "And the kingdom shall be to Hashem" (Obadiah 1:21), that is, to use the malchus for the service of Hashem, blessed is He, that is, to warn and to reprove all the souls that submit to him, each one according to the aspects of malchus that he has in isgalya and in iskasya. Whether he governs in his house, he needs to warn and reprove the members of his household, and if he has more governance, it is incumbent upon him to warn more and more people according to the aspect of his malchus.

And one needs to draw longevity of days into the malchus so that it should not be in the aspects: "The leadership buries its possessors" (Pesachim 87b), because each one according to the aspect of malchus that he has is in the aspect of a tzofeh (watchman) who is obligated to warn and reprove the people who are from his root, over whom he has an aspect of malchus. And if he warns and reproves them, then he does his part and saves his soul, as it is stated: "I have appointed you a watchman for the house of Israel... and you, if you have warned the wicked and he does not turn from his wickedness... he shall die in his iniquity, but you have delivered your soul" (Ezekiel 3:17-19). But if he does not warn and reprove them, then the punishment is upon him [as it is written there]. And therefore, the leadership buries its possessors. And therefore, one needs to see to draw longevity of days into the malchus, that is, that he should see that he is able to warn and reprove them. But how can he warn and reprove them when he does not know what they need, and also they are not with him to reprove them? And therefore, one needs for this daas (knowledge) in order to know how to reprove them. And to come to this daas is also through longevity of days itself. And this is what the world says, that he does not know from his life, because the main knowledge is from life, from longevity of days. Because to come to longevity of days is through engagement in Torah (teaching, [root: ירה]), because oraysa (Torah) is the name of the Holy One, blessed is He (Tikkunei Zohar, Tikkun 10, 25b). And just as when one needs to call someone, they call him by his name, so too when one needs to call the Life of Lives in order to draw from Him life and longevity of days, one needs to call Him by His name, so to speak, and His name is the Torah as mentioned above. It follows that through engagement in Torah, one calls the longevity of days. And therefore, the king is cautioned regarding engagement in Torah more than the entire world because he needs to call the longevity of days into the malchus as mentioned above, "And it shall be with him, and he shall read in it all the days of his life, in order that he may prolong days over his kingdom" (Deuteronomy 17:19). And this is "and he shall read in it all the days of his life", "and he shall read" in it precisely, that is, through engagement in Torah he calls the life as mentioned above. And this is "the days of his life", the days of his life precisely, because when one receives the vitality, one needs to receive it in measure, because without measure and constriction it is impossible to receive the vitality from Hashem, blessed is He, because of the abundance of light, for an abundance of oil causes the extinguishing of the lamp. Therefore, one needs to receive the vitality in measure, and this is achieved through engagement in Torah, because the Torah is the name of the Holy One, blessed is He, and the name is the vessel of the thing, that in this name the vitality of that thing is contained, "A living soul, it is its name" (Genesis 2:7), that in the name the soul and vitality of every thing is contained. And therefore, when one calls a person by his name, he is immediately ready at hand because in the name all his soul and vitality is contained. And so the Torah is the name of the Holy One, blessed is He, that is, there the vitality from the Life of Lives is contained, because the Torah is the aspect of measures, for there are in the Torah letters and words and verses and portions and orders, which are the aspect of measures in which the vitality is contained in measure. And therefore, through the Torah, which is the name of the Holy One, blessed is He, which is the aspect of measures, one can receive the vitality, because through the Torah one calls the life and draws the vitality into the measures, which are the aspect of days, "And the measure of my days, what is it" (Psalms 39:5), that is, the Torah, which is the aspect of mah (what), as it is written: "What are the testimonies and the statutes and the judgments" (Deuteronomy 6:20), is the aspect of measures and days as mentioned above, through which one calls the vitality into the measures and the days, without which it would not be possible to receive the vitality because of the abundance of light. And this is: "and he shall read in it all the days of his life", that through the Torah he calls the vitality into the days and the measures as mentioned above. And therefore, one needs to engage in Torah with the mouth precisely, because when one needs to call someone by his name, one needs to call him with the mouth precisely, and it is impossible to call him by his name in thought alone. So too, it is impossible to call the Life of Lives by His name except through the mouth, and not through thought alone, "For they are life to those who find them" (Eruvin 54a), to those who express them with the mouth, to those who express them with the mouth precisely, that through this one merits life as mentioned above. It follows that through engagement in Torah, one draws longevity of days, and then one merits daas, because daas and understanding is itself the vitality, as it is written: "Wisdom gives life to its possessors" (Ecclesiastes 7:12), because understanding is the main vitality.

And through this daas, one can draw near and reprove those who need to be reproved, because there are two concealments, and when Hashem, blessed is He, is concealed in one concealment, it is also very difficult to find Him, but nevertheless, when He is concealed in one concealment, it is possible to strive and search until one finds Him, blessed is He, since one knows that Hashem, blessed is He, is concealed from him. But when Hashem, blessed is He, is concealed in a concealment within a concealment, that is, the concealment itself is concealed from him, that is, he does not know at all that Hashem, blessed is He, is concealed from him, then it is impossible at all to find Him, since he does not know at all about Hashem, blessed is He, "And I, I will surely hide" (Deuteronomy 31:18), that is, I will hide the concealment so that they will not know at all that Hashem, blessed is He, is concealed. And then he certainly cannot find Him, blessed is He, since he does not know at all that he needs to seek Him, blessed is He, because he does not know at all that Hashem, blessed is He, is concealed from him, because the concealment itself is concealed as mentioned above. But in truth, even in all the concealments, and even in the concealment within a concealment, certainly even there Hashem, blessed is He, is clothed, because certainly there is no thing that does not have in it the vitality of Hashem, blessed is He, for without His vitality it would have no existence at all. And therefore, certainly in all things, and in all deeds, and in all thoughts, Hashem, blessed is He, is clothed there, so to speak.

And even if, Heaven forbid, one does a matter of transgression, which is not according to the will of Hashem, blessed is He, nevertheless, certainly there is there the vitality of Hashem, blessed is He, but it is in concealment and in great constriction. And the Torah is the vitality of every thing. It follows that in all things, and in all thoughts, even a thought, speech, and deed of transgression, Heaven forbid, there is also there the clothing of the Torah, but it is in concealment and in great constriction, in the aspect of concealments. Because he transgressed and repeated, it became to him as permitted, as our Rabbis, of blessed memory, said (Yoma 86b), that is, through transgressions he inverts the words of the living G-d and makes different combinations in the Torah until it becomes from prohibition to permission, as it is written: "Woe to those who say to evil, good, and to good, evil" (Isaiah 5:20). It follows that even within transgressions, the vitality of Hashem, blessed is He, is clothed there, that is, the letters of the Torah, but it is in concealment, that is, because of the transgressions he inverted the combinations of the Torah until it became from prohibition to permission as mentioned above, he transgressed and repeated, it became to him as permitted. And this is the aspect of one concealment. And when Hashem, blessed is He, is concealed from him in one concealment, that is, the aspect mentioned above that it became to him as permitted, it is also very difficult to find Him, since it already became to him as permitted. But nevertheless, it is possible to strive and search until he finds Him, blessed is His name, since after all he knows that it became to him as permitted. Therefore, even though Hashem, blessed is He, is concealed from him and the transgressions already became to him as permitted, nevertheless, it is possible that he will take to heart this itself, that is, that he fell and reached the aspect of it became to him as permitted, and he will seek and search until he comes out from this, since after all he knows from this that it became to him as permitted. But know that there is still the aspect of a concealment within a concealment, that is, the concealment itself is concealed, that he does not know at all that Hashem, blessed is He, is concealed from him, that is, he does not know at all that the prohibition became to him as permitted, but all the evil things seem to him as completely smooth, Heaven forbid. That is, if, Heaven forbid, after he transgressed and repeated, he does more transgressions, Heaven forbid, then it is concealed from him even this that he knows that it became to him as permitted, but he does not know at all any hint of prohibition, and everything is upright in his eyes. And this is the aspect of a concealment within a concealment, that the concealment itself is concealed as mentioned above. And in truth, even within the concealment within a concealment, even there Hashem, blessed is He, is clothed, that is, the letters of the Torah, because without Him there is no vitality to any thing as mentioned above. But because of the abundance of transgressions, he completely inverted the words of the living G-d until it became to him from the wisdoms of the Torah to folly, until he does not know at all even this itself that it became to him as permitted as mentioned above, which is the aspect of a concealment within a concealment as mentioned above. Therefore, one needs to reveal the aforementioned concealments, and this is through drawing longevity of days into the malchus, which is the aspect of daas as mentioned above. And through this daas, one can know that even within the concealment itself, and even within the concealment within a concealment, even there Hashem, blessed is He, is clothed, that is, the Torah. And since he knows that even within the concealments there is Hashem, blessed is He, from this itself the concealments are revealed and become Torah, and even from the concealment within a concealment, it becomes Torah, because in truth even there Hashem, blessed is He, is clothed, that is, Torah as mentioned above. But because they did not know that Hashem, blessed is He, is concealed there, this itself is the aspect of the concealments. And immediately, when they know that Hashem, blessed is He, is concealed there, through this itself the concealment within a concealment is transformed and becomes from it daas, and the Torah that was concealed here is returned to daas, since he knows that Hashem, blessed is He, is concealed there. And since the concealment within a concealment is returned to daas and becomes from it Torah, then the Torah itself reproves them in the aspect of: Orayta proclaims before them, "How long, O simple ones, will you love simplicity" (Zohar Shemini 36a, Acharei 58a, Naso 126a), because in truth the Torah proclaims and cries out and reproves constantly, as it is written: "At the head of the noisy places she calls... How long, O simple ones, will you love" (Proverbs 1:20-22). But he does not hear the voice of the proclamation of the Torah because of the aforementioned concealments. And since the concealments are revealed and returned and become from them Torah through the daas as mentioned above, then immediately when it becomes from them Torah, the Torah itself reproves them, "How long, O simple ones" and so forth as mentioned above. And this is what is written: "Her mouth she opened in wisdom" (Proverbs 31:26), that through the wisdom and daas mentioned above, through which the concealments are revealed and made into Torah as mentioned above, through this "her mouth she opened", that is, the aspect of orayta proclaims before them, that the Torah itself opens its mouth and reproves them as mentioned above. It follows that through engagement in Torah, through which one draws longevity of days into the malchus, because through it one draws the vitality into the days and the measures as mentioned above, and through this one merits daas as mentioned above, through this one can reprove even those who are very far from Hashem, blessed is He, in the aspect of a concealment within a concealment as mentioned above. And this is the explanation: "And every day and day, Mordechai was walking before the court of the house of the women" (Esther 2:11). Mordechai, this is the aspect of malchus as mentioned above. And every day and day, this is the aspect of the Torah, through which one draws the vitality to the days and the measures as mentioned above.

The court of the house, this is the aspect of externality and internality, that is, thoughts and speeches in which Hashem, blessed is He, is concealed there, even the thoughts and speeches of those who are far from Hashem, blessed is He. And this is the court of the house of the women, from the language of נָשׁוּ (dislocated) and jumped from the place of the world [from the language of the sciatic nerve] (Genesis 32:33, see Rashi there), that they became distant from Hashem, blessed is He. And there are those who were already somewhat near Hashem, blessed is He, but they already forgot Him, blessed is He, "For G-d has caused me to forget" (Genesis 41:51), that they already forgot Hashem, blessed is He. And there are those who even now remember Hashem, blessed is He, but their strength has failed (Lamentations Rabbah on Jeremiah 51:30), and their hand is not strong to overcome their inclination. And because of this, they are called by the name נָשִׁים (women) because of these three aspects mentioned above: the aspect of נָשׁוּ and jumped and so forth, and there are those in the aspect of forgetting and so forth, and there are those in the aspect of their strength has failed as mentioned above. And through all this, they are far from Hashem, blessed is He, and Hashem, blessed is He, is concealed from them in the aspect of the aforementioned concealments. And Mordechai, that is, the aspect of malchus, he can reprove and warn them through engagement in Torah, which is the aspect of days and measures as mentioned above, through which one merits daas, through which daas one reveals the concealment within a concealment and makes from it Torah as mentioned above. And then orayta proclaims before them as mentioned above. And this is, to know the welfare of Esther, that through this one makes daas from the concealment within a concealment, which is the aspect of Esther, the aspect of הַסְתֵּר אַסְתִּיר (I will surely hide), and what is done with her, that one makes from the concealment the aspect of mah (what), that is, Torah, as it is written: "What are the testimonies" and so forth as mentioned above. Because from this itself that he knows that even within the concealment within a concealment there is Hashem, blessed is He, from this itself daas is made, that is, Torah, and then orayta proclaims before them as mentioned above. And this itself is the aspect of the reproof that is incumbent upon him to warn and reprove as mentioned above, because he causes through the daas that the Torah reproves them as mentioned above. And through this reproof, he draws longevity of days into the malchus so that it should not be in the aspect of the leadership buries its possessors, which is when he does not reprove the people over whom he has governance and so forth, as mentioned above. But through engagement in the Torah mentioned above, through which he draws life and longevity of days, the aspect of daas and so forth, until orayta proclaims before them and reproves them, it follows that he fulfills the reproof. Then the leadership and the malchus do not harm him as mentioned above, because he draws longevity of days into the malchus through the reproof as mentioned above. It follows that through longevity of days, which is the aspect of daas that one draws through the Torah, through this itself one draws the aforementioned longevity of days into the malchus as mentioned above.

4. And know that the Torah clothed within the concealment within a concealment is precisely a high Torah, that is, sitre Torah (secrets of the Torah), because since it needs to be clothed in such low places, that is, among those who have transgressed much until it is concealed from them in a concealment within a concealment, therefore Hashem, blessed is He, thought thoughts not to clothe there the simple meanings of the Torah so that the klipos (husks, [spiritual forces of impurity]) would not be able to draw much from there, and the damage would be very great. Therefore, He conceals and clothes there precisely a high Torah, sitre Torah, which is the Torah of Hashem itself [see Avodah Zarah 19a, Likutay Moharan I:22:10], so that the klipos would not be able to draw much from there, "And I will pass through the land of Egypt, I and not an angel, I and not the messenger, I Hashem and not" (Exodus 12:12), because in the land of Egypt, where the place of the klipos is very much, therefore there precisely Hashem, blessed is He, is clothed and concealed Himself, that is, the Torah of Hashem itself, sitre Torah. Therefore, precisely from the concealment within a concealment, when it is returned and transformed to daas, it becomes from it precisely the Torah of Hashem itself, because there the Torah of Hashem, sitre Torah, is concealed as mentioned above.

5. And corresponding to the malchus of holiness, there is the malchus of wickedness, that is, the malchus of Haman, Amalek, as it is written: "The first of the nations, Amalek" (Numbers 24:20). And this is opposite this, because the malchus of holiness is the aspect of: "Gatherer of all the camps" (Numbers 10:25), as it is written: "The end of the matter, all is heard, fear G-d" (Ecclesiastes 12:13), this is the aspect of malchus, as it is written: "If not for the fear of the kingdom" (Pirkei Avos 3:2), that is, the malchus of holiness is the aspect of the end of the matter, the aspect of the gatherer of all the camps of holiness, the aspect of the camp of Dan, which is the gatherer of all the camps, because the law of the kingdom is the law (Gittin 10b, Bava Kamma 113a). And the malchus of the other side is the gatherer of wealth, because since he fears that they will take out what he swallowed from his mouth, that is, the holy sparks that are with him, therefore he prevails and gathers wealth, which are the sparks of holiness, because they are the aspect of the supernal colors that are in gold and silver and copper, which are the wealth. And this is the aspect of the desire for riches, which is the aspect of malchus. And therefore, Amalek, which is the malchus of wickedness, pursues the camp of Dan, which is the aspect of the malchus of holiness as mentioned above, "And he cut off the stragglers behind you... and he did not fear G-d" (Deuteronomy 25:18), that is, at the time when they do not have the power of the malchus of holiness, which is the aspect of fearing G-d as mentioned above, because the malchus of Haman, Amalek, is the opposite of the malchus of holiness, because the malchus of holiness is the aspect of the gatherer of all the camps of holiness, and the malchus of Haman, Amalek, which is the malchus of wickedness, is the aspect of the gatherer of wealth as mentioned above, because he prevails in the desire for wealth in order to seize all the holy sparks as mentioned above. But nevertheless, it does not benefit him at all, because there is power in the malchus of holiness, which is the aspect of Mordechai, to take out from him all the wealth and all the holy sparks that he swallowed. And this is what our Rabbis, of blessed memory, said: "For to the man who is good before Him, He gave wisdom and daas" (Megillah 10b), this is Mordechai, that is, to Mordechai, who is the aspect of the malchus of holiness as mentioned above, He gave wisdom and daas as mentioned above. And this is good before Him, the aspect of the Torah, because there is no good except Torah (Pirkei Avos 6:3). "And to the sinner He gave the task to gather and to collect", this is Haman, that is, Haman, who is the aspect of the malchus of the other side as mentioned above, he gathers wealth as mentioned above. And this is: "to give to the good before G-d", the aspect of the Torah, that Mordechai, who is the aspect of the malchus of holiness, takes out from him all the wealth and all the sparks, and it becomes from this Torah as mentioned above, because Mordechai takes out from him all the riches in the aspect of: "Wealth he swallowed and he will vomit it" (Job 20:15).

6. And according to the increase of daas, so the livelihood is with ease, because livelihood with ease depends on daas, as it is written: "The people wandered and gathered" in shtusa (folly) (Zohar Beshalach 62b-63a), because anyone who lacks daas more, he toils and strives after livelihood more. Also, according to the increase of daas, so peace is increased, "And the wolf shall dwell with the lamb... for the earth shall be full of deah (knowledge)" (Isaiah 11:6-9), that there will be wondrous peace in the world, that two opposites will be able to dwell together because of the greatness of the daas that will be then, because through daas peace is increased, because anger and cruelty are nullified through daas, because anger and cruelty are from the lack of daas, as it is written: "Anger rests in the bosom of fools" (Ecclesiastes 7:9). And the more daas increases, the more mercy and peace increase, and therefore the livelihood is with ease in the aspect of: "He who sets your border peace, with the fat of wheat He will satisfy you" (Psalms 147:14).

7. And this is the aspect of Shavuos (Feast of Weeks), because Shavuos is the aspect of great and very high understanding, which is supernal kindness and great mercy, because the greatness of mercy depends on the greatness of daas as mentioned above, because at the time of the giving of the Torah, He appeared to them as an elder full of mercy (Mekhilta, Parashat Beshalach and Parashat Yisro, cited in Rashi on Yisro). And an elder is with settled daas, and in this the greatness of mercy depends as mentioned above. And therefore, Shavuos is supernal kindness and great mercy. And this is the aspect of the mikveh (ritual bath) of Shavuos, which is the aspect of the mikveh of the fiftieth gate, which is the supernal gate of the fifty gates of understanding (as brought in the Kavanos of Shavuos), which is the aspect of supernal understanding and daas, the aspect of supernal kindness and great mercy as mentioned above. And therefore, the mikveh saves from all troubles, as it is written: "The hope of Israel, its Savior in time of trouble" (Jeremiah 14:8), because it is supernal kindness that saves from all troubles. And therefore, the mikveh purifies from all impurities, as it is written: "And I will sprinkle upon you pure waters, and you shall be purified" (Ezekiel 36:25), because there is no affliction without iniquity (Shabbos 55a). And therefore, the mikveh that saves from all troubles and from all afflictions purifies from all impurities and from all sins. And this is the aspect of man (manna), the aspect of the mikveh of the gate of נ (nun), which is the aspect of great daas, because the man is the aspect of daas. And this is the aspect of: מַאֲמָר פָּתוּחַ נֶאֱמָן פָּשׁוּט (Shabbos 104a), a statement open, faithful, simple, this is the aspect of the revelation of daas, because speech is the revelation of daas, as it is written: "From His mouth, daas and understanding" (Proverbs 2:6). And in Egypt, where daas was in exile, as it is written: "And My name Hashem I was not known to them" (Exodus 6:3), speech was also in exile (Zohar Va’eira 25a) in the aspect of: "Heavy of mouth and heavy of tongue" (Exodus 4:10). And when they went out from Egypt, when daas went out from exile, speech went out and was opened. And this is the aspect of a statement open, that speech was opened and daas was revealed. And through the revelation of daas, the faithfulness of Hashem, blessed is He, was spread and it was recognized that He is faithful, promising and doing. And this is the aspect of faithful, simple, that His faithfulness was spread as mentioned above. But in Egypt, where daas was in exile, His faithfulness was not spread and revealed. And this is what Rashi explained: "And My name Hashem I was not known to them", I was not recognized in My attribute of truth, because daas was not revealed in Egypt, through this His faithfulness was not recognized as mentioned above, because kindness depends on daas as mentioned above. And this is the aspect of אָנֹכִי (I am), yahiva (giving) is written, His statements are faithful (Shabbos 105a), that through the giving of the Torah, the statement was opened, and daas was revealed as mentioned above, and through this His faithfulness was spread as mentioned above. And this is the aspect of His statements are faithful, the aspect of faithful, simple, a statement open as mentioned above. And this is the aspect of man, the acronym of מַאֲמָר נֶאֱמָן (statement faithful), the aspect of a statement open, faithful, simple as mentioned above, because the man is the aspect of great daas as mentioned above (Exodus 16:15), because the son of forty is for understanding (Pirkei Avos 5:21).

8. And this is what our Rabbis, of blessed memory, said: They ate the man for forty years, but were not the forty years lacking thirty days? Rather, the cake that they brought out from Egypt, they tasted in it the taste of man (Kiddushin 38a), because in truth the man, which is the aspect of daas, it was fitting that they eat it for forty years completely, because forty is the aspect of understanding and daas as mentioned above, that is, immediately when they went out from Egypt and daas was revealed, it was fitting that they eat the man immediately. And on this our Rabbis, of blessed memory, explained: The cake that they brought out from Egypt, that is, the matzos (unleavened bread), they tasted in them the taste of man, because peace depends on daas as mentioned above, and machlokes (dispute) is the opposite of daas. But there is machlokes that is for the sake of Heaven, which is in truth very great daas, more than the daas of peace, because in truth this machlokes is love and great peace, as our Sages, of blessed memory, said: "Eth Vahev in Sufah", they did not move from there until they became lovers of each other (Kiddushin 30b). And this is what our Rabbis, of blessed memory, said: A dispute that is for the sake of Heaven, its end is to endure (Pirkei Avos 5:17), that is, in truth it is love as mentioned above. And this is, its end is to endure, the aspect of love, as it is written: "Eth Vahev in Sufah" (Numbers 21:14) as mentioned above. And this is the aspect of Moshe, because Moshe is the aspect of daas, which is the aspect of machlokes for the sake of Heaven. And therefore, Moshe is the acronym of מַחֲלוֹקֶת שַׁמַּאי הִלֵּל (dispute of Shammai and Hillel) (as brought in Megaleh Amukos, Ofan 74), which is the aspect of machlokes for the sake of Heaven. And therefore, the redemption of Egypt was through Moshe, because the main redemption is through daas, as it is written: "And you shall know that Hashem has brought you out" (Exodus 16:6), "In order that they may know" (Leviticus 23:43). And this is the aspect of the cake, that is, matzos that they brought out from Egypt, because matzah is the aspect of machlokes, as it is written: "The men of your strife shall be as nothing" (Isaiah 41:12). And this is: that they brought out from Egypt, that they brought out precisely, because in Egypt, where daas was in exile, certainly there was no machlokes for the sake of Heaven, because this depends on daas as mentioned above. And this is: the cake that they brought out from Egypt, that is, the matzah, which is the aspect of machlokes that they brought out from Egypt, where daas was in exile, they tasted in them the taste of man, because after they brought out the aspect of machlokes from the exile of Egypt, there was in them the taste of man, which is the aspect of great daas, which is the aspect of machlokes for the sake of Heaven as mentioned above. And this is the aspect of: "Bread from the heavens" said regarding the man (Exodus 16:4), "Give bread to my fighters" (Psalms 35:1), the aspect of machlokes, that is, the man, which is daas, is the aspect of machlokes for the sake of Heaven as mentioned above. And therefore, Dasan and Aviram, who disputed against Moshe, who is daas, also damaged the man and left over from it (Midrash Rabbah, Exodus, Parashah 1 and Parashah 25, cited in Rashi on Beshalach), because the man is the aspect of daas, the aspect of Moshe as mentioned above. And this is what is written in the holy Zohar: that matzah is asvasa (healing) (Zohar Tetzaveh 183a), because matzah, which is the aspect of machlokes for the sake of Heaven, the aspect of daas, the aspect of peace as mentioned above, is healing, because peace is healing, as it is written: "Peace, peace to the far and to the near, says Hashem, and I will heal him" (Isaiah 57:19), because the main illness, Heaven forbid, is because of the lack of peace, that is, the dispute of the elements, that one element prevails over another, and peace is healing. And this is why matzah is called "bread of affliction" (Deuteronomy 16:3), because there is no affliction except from daas (Nedarim 41a), and this is the aspect of illness, as it is written: "Why are you so weak, son of the king" (II Samuel 13:4). And matzah is asvasa as mentioned above. And this is: "bread of affliction", which is healing for the afflicted as mentioned above.

And to come to machlokes for the sake of Heaven, one needs to purify and cleanse the heavens so that they should not be in the aspect of: "I will clothe the heavens with darkness" (Isaiah 50:3). And to purify and cleanse the heavens is through a true sigh, because there is in the heart a pulsating spirit, which is from the beginning of creation, and it bears upon it all the moistures, and all the bloods, and all the juices (which are called zaftin). And this pulsating spirit goes and knocks in all the limbs, and through its going and blowing in them, it shakes and blows and scatters them from the decay so that they do not become decayed and do not become spoiled, like the wind that blows in the sea, which scatters and blows and turns and stirs the waters so that they do not become decayed and do not become spoiled. And the main blowing of the pulsating spirit is in the hands, because since the hands are active, it is necessary to blow and scatter them more. And therefore, the doctor, when he places his hand on the pulse, knows all the matter of the sick person because there in the hands is the main movement of the pulsating spirit of the heart, which bears everything upon it as mentioned above. And it is necessary that this pulsating spirit go in an orderly movement, according to its proper order. And there is a nachash (serpent), through which comes sadness of spirit (see Proverbs 15:13, Isaiah 54:6, 63:10), that is, the aspect of the thirty-nine labors, which is the impurity of the nachash. Through this comes sadness of spirit, and through sadness of spirit, the pulsating spirit does not beat in its order, and then the limbs become heavy because the pulsating spirit does not blow in them in order. And then the hands are in the aspect of: "And the hands of Moshe were heavy" (Exodus 17:12), because the main heaviness is in the hands, where the main pulsating spirit is as mentioned above. And this is the aspect of sadness of hands (Genesis 5:29), because the main damage of the sadness of spirit is to the hands as mentioned above. And when the limbs are heavy, then they weigh more on the pulsating spirit, and it becomes weaker still. And through the pulsating spirit becoming weaker, the limbs become heavier still, and so through the limbs becoming even heavier, the pulsating spirit becomes weaker still and still, and so it goes back and forth until his soul departs, Heaven forbid. And through the sigh, he revives and heals the pulsating spirit and is saved from the sadness of spirit, and the pulsating spirit returns and blows in order in all the limbs, and especially in the hands. And through this, he purifies the heavens, because the hands are the aspect of heavens, fire and water, which are the aspect of the right hand and the left hand. And this is: "Let our heart be lifted to our palms, to G-d in the heavens" (Lamentations 3:41), that one needs to lift the heart, that is, the pulsating spirit in the heart, to the hands as mentioned above. And this is to G-d in the heavens, because from this the heavens are purified as mentioned above. And this is the aspect of: "For I will lift My hand to the heavens" (Deuteronomy 32:40), that one needs to lift the hands, that they should become the aspect of heavens as mentioned above. And when he purifies the hands, the aspect of heavens, through the sigh, through which he lifts the spirit in the heart to the hands, and through this the hands and the heavens are purified as mentioned above, then it is the aspect of machlokes for the sake of Heaven, because all speeches are received from the heavens, because there are all the speeches, as it is written: "Forever, Hashem, Your word stands in the heavens" (Psalms 119:89). And the speeches that are received from the heavens are received from the thunders, in the aspect of: "Hashem thunders in the heavens" (Psalms 18:14), the aspect of: "G-d thunders with His voice wondrously" (Job 37:5). It follows that one receives the speeches from the hands, because they are the aspect of heavens, where all the speeches are, and the main reception is through the aspect of thunders, that is, the aspect of the pulsating spirit that is rectified through the sigh, through which the hands are lifted to the heavens, because the pulsating spirit that goes and blows and scatters everything, and mainly in the hands, this is the aspect of thunders, the aspect of: "Hashem thunders in the heavens" as mentioned above, because the hands are in the aspect of heavens as mentioned above, and there are all the speeches, in the aspect of: "Forever, Hashem, Your word stands in the heavens" as mentioned above. It follows that one receives the speeches from the hands, and this is the aspect of: "As Hashem spoke by the hand", said regarding Moshe and other prophets, because there are all the speeches, and from there they receive them as mentioned above. And all the speeches that are received from there, that is, from the aspect of hands, the aspect of heavens, the aspect of thunders, one should not denigrate the receiver, even if the law is not according to him, since he received them from the heavens. And therefore, in truth, both these and those are the words of the living G-d (Eruvin 13b). And that the law is not according to him, this is impossible for us to understand and comprehend, because this is the aspect of thunders, from where he received the speeches, about which it is said: "G-d thunders with His voice wondrously, opinions" (Job 37:5), and it is impossible for us to comprehend this, because this is the aspect of the ways of Hashem, which are impossible to comprehend, that is, the aspect of: "A tzadik and it is good for him, a tzadik and it is bad for him, a wicked one and it is good for him, a wicked one and it is bad for him", which even Moshe Rabbeinu, peace be upon him, did not comprehend, and on this he requested: "Make known to me, please, Your ways" (Exodus 33:13, see Berachos 7a), because "a tzadik and it is good for him", this is the aspect of the tzadik whose law is followed; "a tzadik and it is bad for him", this is the aspect of the tzadik whose law is not followed; "a wicked one and it is good for him", this is the aspect of the wicked one who draws near to the tzadik whose law is followed; "a wicked one and it is bad for him", this is the aspect of the wicked one who draws near to the tzadik whose law is not followed. And even Moshe did not comprehend this, because they are the aspect of the ways of Hashem, the aspect of thunders, which are wonders, perfect opinions, which are impossible to comprehend. And therefore, when one receives speeches from the heavens, from the aspect of hands, the aspect of thunders as mentioned above, one should not denigrate him, even if the law is not according to him, because this is the aspect of machlokes for the sake of Heaven, that in truth both these and those are the words of the living G-d, only that it is impossible to comprehend this, because it is wonders, perfect opinions, the aspect of thunders as mentioned above. And this is the explanation: "By His spirit the heavens are adorned, His hand pierced the fleeing serpent, behold, these are the edges of His ways, and what a whisper of a word we hear of Him, and the thunder of His mighty acts, who can contemplate" (Job 26:13-14). By His spirit the heavens are adorned, that is, the aspect of the aforementioned pulsating spirit that blows in the hands, which are the aspect of heavens as mentioned above, and this is the aspect of: "By His spirit the heavens are adorned", because through the aforementioned pulsating spirit he purifies and adorns the heavens, which are the hands, in the aspect of: "Let our heart be lifted to our palms, to G-d in the heavens" as mentioned above. And this is His hand pierced the fleeing serpent, that through this he makes a space in the hands that were heavy and blocked due to the sadness of spirit, which is the impurity of the nachash as mentioned above. And then when he nullifies the aspect of the impurity of the nachash, and the pulsating spirit blows in order, and then the hands are lifted, and the heavens are purified, and then one receives from them speeches in the aspect of machlokes for the sake of Heaven, which is the aspect of the ways of Hashem, because in truth both these and those are the words of the living G-d as mentioned above. Behold, these are the edges of His ways, that is, this is the aspect of the ways of Hashem, the aspect of: "a tzadik and it is good" and so forth, which is impossible to comprehend as mentioned above, the aspect of thunders, which are wonders, perfect opinions as mentioned above. And this is: and what a whisper of a word we hear of Him, and the thunder of His mighty acts, who can contemplate, that is, in these speeches that are received from the aforementioned heavens there is no denigration, and it is forbidden to denigrate the receiver, even if the law is not according to him, because this is the aspect of the ways of Hashem, the aspect of thunders, which are impossible to understand and comprehend as mentioned above. And what a whisper of a word and so forth, that is, there is no denigration in them, even if the law is not according to him, and the thunder of His mighty acts, who can contemplate, because who can understand the thunder of His mighty acts, which are wonders, perfect opinions, the aspect of: "G-d thunders with His voice wondrously", because in truth both these and those are the words of the living G-d, only that it is impossible to comprehend this, because it is the aspect of the ways of Hashem as mentioned above. And this is the explanation: And on the day of the bikurim, this is the aspect of malchus, as it is written: "Indeed, I will make him a firstborn, supreme over the kings of the earth" (Psalms 89:28).

When you bring near a new offering to Hashem, this is the aspect of a new Torah (see Vayikra Rabbah 13:3), the Torah of Hashem that is made through the aspect of the aforementioned malchus. In your Shavuos, this is the aspect of daas as mentioned above, the aspect of man, the aspect of the mikveh of Shavuos, which is the mikveh of the fiftieth gate as mentioned above. And therefore, Shavuos is called Atzeres (assembly), from the language of malchus, as it is written: "This one will restrain My people" (I Samuel 9:17, see Zohar Pinchas 256b). It shall be a holy convocation for you, this is the aspect of the spirit of holiness, the aspect of the aforementioned pulsating spirit, that is, one needs to call the holiness, the aspect of the pulsating spirit as mentioned above, in order to be saved from the impurity of the nachash, the thirty-nine labors, sadness of spirit as mentioned above. All labor of service you shall not do, to nullify the impurity of the nachash, the thirty-nine labors, sadness of hands, as it is written: "This one will comfort us from our work and from the sadness of our hands" (Genesis 5:29).