ליקוטי קמא

Based on Likutay Moharan, Part I Siman Alef · סימן א' Ashray Temimay Darech — "Praiseworthy are the Perfect-of-Way" אַשְׁרֵי תְּמִימֵי דָרֶךְ · Likutay Moharan I, Siman 1

Eretz Yisrael — there is the primary illumination of the light of seichel [intellect / the Divine mind], in the aspect of: Avira d'Eretz Yisrael machkim [the air of Eretz Yisrael makes one wise]. And therefore Eretz Yisrael is called the aspect of the inheritance of Yaakov, who was called Yisrael — on account of the seichel and the mochin [higher mindedness / higher consciousness], which are the aspect of Yisrael — the letters לִי-רֹאשׁ [li-rosh — "to me is the head"], as is known. For this is the aspect of reishis [beginning / "first"] as explained within the ma'amar [teaching]. And Eretz Yisrael is called Eretz HaChayyim [the Land of the Living] — on account of Chochmah [Divine Wisdom], which is the aspect of chayyus [vital life-force], the aspect of ches [the letter ח, which begins the word chayyim — life]. And it is also the aspect of Malchus [Kingship / the Divine Presence], as is known — for Malchus is called eretz [land / earth]. And Malchus is the aspect of the levanah [moon]. And therefore the primary Kiddush HaChodesh [sanctification of the new month] — based on visual sighting — is according to the Bais Din [rabbinical court] of Eretz Yisrael. And it is the aspect of the yetzer tov [the good inclination] — for there is the primary place of its strength. As is understood from the commentators on the teaching of our Sages of blessed memory in tractate Nedarim: "inasmuch as 'He gave you there a heart of rage' — it is in Bavel [Babylon / exile] that it is written" [implying: the agitated heart, the yetzer hora, has its primary power specifically in exile / outside the Land, not in Eretz Yisrael]. And there is the primary place of Torah and prayer. As our Sages of blessed memory said: "There is no Torah like the Torah of Eretz Yisrael." And: "One who prays outside the Land should direct his heart toward Eretz Yisrael."

And there is the primary chein [grace / charm] — for it is called Eretz Tzvi [the Land of the Deer / Splendor], from the language of "tzvi tif'arto" "the glory of His splendor" — which is the aspect of chein. And therefore it corresponds to the letter tav [ת] of parnasah [livelihood / sustenance] — corresponding to the aspect of the tav explained within the ma'amar. See Ma'oray Or, letter tav. And this is the aspect of "tov mele'a kaf nachas" "good — a palmful of contentment" — which our Sages of blessed memory expounded in reference to Eretz Yisrael. Siman Bais · סימן ב'

Emor El HaKohanim — "Say to the Priests" אֱמֹר אֶל הַכֹּהֲנִים · Likutay Moharan I, Siman 2 The primary place of prayer — which is the aspect of the chayyus [life-force / vitality] of Mashiach — is in Eretz Yisrael, as stated above. And therefore the beginning of the conquest of Eretz Yisrael was from Yericho [Jericho] — named for rei'ach [fragrance], which is the aspect of prayer [for prayer rises upward like fragrance]. And similarly the first inheritance of Yaakov our father in Eretz Yisrael was Shechem — regarding which it is said: "with my sword and with my bow" [Bereishis 48:22] [interpreted as referring to prayer, which is man's spiritual weapon]. And Eretz Yisrael is the aspect of tikkun ha-bris [rectification of the holy covenant], as is known [see Zohar II, 23, 26, 59]. This is the aspect of Yosef, who was buried in Shechem and it is his inheritance. And Eretz Yisrael is the primary aspect of tikkun ha-mishpat [rectification of justice] — as our Sages of blessed memory said: "We are acting as their agents" [i.e., courts outside the Land act as agents of the Eretz Yisrael Sanhedrin].

And the Flood was not there — which is the aspect of machshavos zaros [extraneous / alien thoughts] in prayer — as is explained in Siman 44, Mechi'as Kapayim [Clapping of Hands]. And there is the primary place of Torah, as stated above. And similarly the primary place of prayer, which is the aspect of rei'ach [fragrance]. And therefore it is called Eretz HaMoriyah [related to moreh — awe / teaching], and there is the primary place of the Mikdash [Holy Temple], which is also called mishkan [dwelling-place], as our Sages of blessed memory said. Siman Gimel · סימן ג' Akrokta — [An Aramaic term for "the frog"] אַקְרוֹקְתָּא · Likutay Moharan I, Siman 3

The primary place of nevuah [prophecy] is in Eretz Yisrael — as our Sages of blessed memory stated in connection with Yonah [who fled the Land precisely to escape prophecy] [and see Zohar I:85 and folio 240b]. And therefore there is the primary place of the tikkun [rectification] of the voice of neginah [melody / sacred song], which is drawn from the birds — this is the aspect of: "from the wing of the earth we have heard songs [zemiros]" [Yeshayahu 24:16]. And it is written: "take from the zimras ha-aretz" "the song / finest of the land" [Bereishis 43:11], etc. And this is: "How shall we sing…upon foreign soil?" [Tehillim 137:4]. And this is the aspect of: "the time of zamir [song / pruning] has arrived, and the voice of the turtledove is heard in our land" [Shir HaShirim 2:12] — specifically in our land. And Eretz Yisrael itself is the aspect of Malchus [Kingship], whose building is through the aforementioned aspect of nevuah. And therefore the commandment of appointing a king was commanded specifically upon their entry into the Land. And because the rectification of neginah is through the Oral Torah [Torah she'be'al peh], which is studied specifically at night — this is the aspect of: "He has led me in darkness" [Eichah 3:6] — this is the Babylonian Talmud. And as the matter is explained elsewhere, this is why our Sages of blessed memory said: "And one of ours [a scholar of Eretz Yisrael] — when he ascends there [to Bavel], he is as two of theirs."

Siman Daled · סימן ד' Anochi — "I [am Hashem your G-d]" אָנֹכִי · Likutay Moharan I, Siman 4 Eretz Yisrael is in the aspect of me'ein Olam HaBa [a foretaste of the World to Come] — when everything will be entirely good — the aspect of kulo HaTov v'HaMetiv "entirely the Good and the Beneficent." And therefore it is called Eretz Tovah [the Good Land] — the aspect of: "the land is good…it lacks nothing" [Bamidbar 14:7]. For it is the aspect of chayyim tovim [true good life] that has no deficiency whatsoever — which is the aspect of the World to Come. The aspect of Shem malei al olam malei [the complete Name upon the complete world] — which is also the aspect of the unification of הוי"ה and אלקי"ם, as understood from Rashi on: "on the day that Hashem G-d made" [Bereishis 2:4], etc. And therefore Yaakov said: "And I will return in peace," etc. — meaning, that I will return to Eretz Yisrael, "and Hashem will be my G-d" [Bereishis 28:21].

And all the lands were placed under the hand of the seventy sarim [ministering angels of the nations], from which flows the chain of the suckling of Malchus d'Sitra Achra [the Kingship of the Other Side] — the aspect of elohim acherim [other gods]. This is the aspect of: "for they have driven me out," etc. [Shmuel I 26:19]. But Eretz Yisrael is only under His blessed dominion — the aspect of Elohim Kedoshim [the Holy G-d], Malchus d'Kedushah [the Kingship of Holiness]. And there is the primary place of complete knowledge — the perfection of da'as [consciousness / Divine knowledge] — the aspect of Avira d'Eretz Yisrael machkim. And this is the aspect of the three things that were given through suffering — which are: Torah, Eretz Yisrael, and the World to Come. And all of them are one aspect — this being the aspect of "and His Name one" [ushmo echad] — the aspect of suffering of love [yisurin shel ahavah], as explained within the ma'amar. For the root of Malchus — which is the aspect of Eretz Yisrael — is Torah, which is the aspect of fire. And this is: "He gave them the lands of nations," etc. [Tehillim 105:44]. And through the restoration of Malchus to its root, one merits the aspect of a foretaste of the World to Come. And this is what is brought: "One thing have I asked," etc. [Tehillim 27:4] — achas [one] is an acronym for ארץ ישראל, חיים, תורה — Eretz Yisrael, Chayyim [Life], Torah — the aspect of the three matters stated above, for they are one aspect — specifically achas [one], the aspect of Hashem Echad [G-d is One], entirely the Good and the Beneficent. And behold — the primary tikkun and restoration of Malchus to its root is through the talmid chacham [Torah scholar], who is the aspect of Torah — the aspect of fire, whose nature is to raise itself upward — yet he is very humble, the aspect of ayin [nothingness / zero]. This is the aspect of water, which leaves the high and descends to the low. This is the aspect of Torah, which is likened to both fire and water — for in holiness, both are included as one: the aspect of "in the place of His greatness, there you find His humility." And this itself is also the aspect of the unity of Chassadim and Gevuros [kindnesses and strengths] — the aspect of הוי"ה and אלקים.

And therefore Eretz Yisrael is higher than all the lands, yet it is in the aspect of submission and lowliness — the aspect of Eretz Kena'an [from the word kana — to be subdued / humiliated], as is brought elsewhere. This is the aspect of: "and specifically the humble shall inherit the land" [Tehillim 37:11], as explained within the ma'amar. And because Eretz Yisrael is the aspect of the aforementioned chacham [wise man] — the aspect of Avira d'Eretz Yisrael machkim — therefore one who dwells in Eretz Yisrael abides without sin. As it is written: "the people that dwells in it — their iniquity is forgiven" [Yeshayahu 33:24], as our Sages of blessed memory said in tractate Ksubos. This is the aspect of: "and a wise man will appease it" [Mishlei 16:14]. And the chacham is in the aspect of mah ["what" / selflessness — gematria 45] — the aspect of tlas me'ah [three hundred], as explained within the ma'amar. This is the aspect of Moshe — whose letters spell שי"ן מ"ה [shin = 300, mah = 45], as is brought. And likewise: "and they gave [nasnu] what [mah]". And this is what is also written regarding Eretz Yisrael: "and you shall see the land — mah hi" "what it is" [Bamidbar 13:18].

And there one merits the nullification of all evil character traits that are drawn from the evil within the Four Elements — for they are transformed to the very essence of its holiness. The aspect of Eretz Ocheleth Yoshvehah "the Land devours its inhabitants" [understood here in its transformative sense], as brought in Siman 129. And there is the primary place of prayer, as our Sages of blessed memory said — for there one merits to pray with hispashtus ha-gashmiyus [the shedding of materiality] and in bitul [self-nullification] to the Ohr Ayin Sof [the Infinite Light]. For there is the primary illumination of the Ayin Sof — the aspect of: "a land which Hashem your G-d demands — the eyes of Hashem," etc. [Devarim 11:12] — the aspect of galgala d'eina [the "eyeball" / the all-seeing eye — a Kabbalistic term for the Supreme Providence], as explained within the ma'amar. And because Eretz Yisrael is in the aspect of a foretaste of the World to Come, as stated above — therefore our Sages of blessed memory said: "One who walks four cubits in Eretz Yisrael is assured that he is a child of the World to Come." Siman Hay · סימן ה' B'Chatzotzros — "With Trumpets"

בַּחֲצוֹצְרוֹת · Likutay Moharan I, Siman 5 The primary perfection of the komah [spiritual stature / full structure] of the mitzvah — which is the vital life-force of all three komos [the three spiritual statures / levels] — is in Eretz Yisrael. As our Sages of blessed memory said: "Moshe desired to enter Eretz Yisrael only in order to fulfill the mitzvos that apply there — for many mitzvos are dependent upon the Land." And therefore there is the primary place where one can know upon which part of the komah the judgment was decreed. And there too is the primary place for receiving the reward of the mitzvos — as it is written: "in order that your days and the days of your children be multiplied…upon the land," etc. [Devarim 11:21] — and many other verses like these. And the granting of reward is the aspect of nevuah [prophecy] — and the primary place of nevuah is in Eretz Yisrael, as our Sages said, and as stated above. And therefore there is the primary place where one can merit to perform the mitzvos with such joy that one will not desire any reward whatsoever — for the reward is the mitzvah itself. The aspect of "the reward of a mitzvah is a mitzvah" [sechar mitzvah mitzvah]. This is the aspect of the prophecy of Moshe — in the aspect of zeh ha-davar "this is the thing / word". (And incidentally — it is fitting to say as a matter of elegance that through this one understands why Rashi of blessed memory brought the matter of the Midrashic teaching of our Sages regarding the prophecy of Moshe of zeh ha-davar specifically in connection with the portion of Nedarim [Vows] — since the phrase zeh ha-davar is also written in connection with shchutay chutz [animals slaughtered outside the Temple] and with the daughters of Tzelophchad. And even though there are Midrashic teachings of our Sages on those as well — there are also Midrashic teachings on zeh ha-davar of Nedarim — see tractate Nedarim (77b–78a) and Bava Kama (120–121). But according to what was stated above, it is somewhat understood. For regarding the other mitzvos — since they are G-d's mitzvos and there is a reward for them — we can never know whether one's joy is from the mitzvah itself or from receiving its reward. But nedarim [vows] — where one adds upon oneself from one's own knowledge and will some obligation for His sake, blessed be He, that one is not required to undertake by the Torah at all — from this it is understood that he desires the mitzvah itself, the aspect of: "in His commandments he desires greatly" [Tehillim 112:1] — and not the reward of his commandments, as our Sages of blessed memory said. And therefore it is said there: zeh ha-davar — for it is in the aspect of the prophecy of Moshe.

And through this one also understands the teaching of our Sages of blessed memory in tractate Sotah (14a), where Moshe said: "Many mitzvos can only be fulfilled in the Land — let me enter the Land so that all of them may be fulfilled through me." And one should note the precise language: "so that all of them may be fulfilled through me" — specifically through me. The Holy One Blessed be He said to him: "Is what you seek anything other than to receive reward? I consider it as if you had done them," etc. And the Chidushay Agados noted the difficulty: did not our Sages of blessed memory say: "Do not be like servants who serve their master for the sake of reward"? See there what he resolved. For since he has not yet been obligated in them, etc. [And in this way I have heard to explain the words of Rabbainu of blessed memory as well — what he said in this ma'amar: "If they had not given him the World to Come, he would not have done it," etc. — meaning, regarding mitzvos in which he is not yet obligated, such as tzitzis and the like.] And according to our words stated above, it is somewhat further understood — for Moshe Rabbainu merited the prophecy of zeh ha-davar because he entered into the joy of the mitzvos themselves until he became one unity with the mitzvos. For Moshe Rabbainu [in gematria] equals 613 — the aspect of the stature of all the mitzvos. And because the actual fulfillment in practice of all the mitzvos is specifically in Eretz Yisrael — therefore he said: "Let me enter Eretz Yisrael so that all the mitzvos may be fulfilled specifically through me" — for he merited the perfection of the fulfillment of mitzvos in the aspect of zeh ha-davar, where his receiving of reward is in the mitzvah itself. And therefore he desired greatly also the mitzvos in which he was not yet obligated.) (And therefore the Holy One Blessed be He said to him: "Is what you seek anything other than to receive reward?" — meaning, that the fulfillment of the mitzvos themselves should be his receiving of reward — "I consider it as if you had done them," etc. For since he does not desire any reward for the mitzvos — for the mitzvos themselves, through which he merits to perform His will, blessed be He — these are more precious and beloved to him than any reward — therefore he must also in this matter perform His will, blessed be He, and not insist that he be allowed to enter Eretz Yisrael for the benefit of Israel and for the rectification of those who died in the wilderness, as our Sages of blessed memory said. And through this itself — that he desired so greatly to enter Eretz Yisrael in order to fulfill the mitzvos, and yet even so he nullifies his will before His will, blessed be He — in this itself is included the entire stature of the mitzvos, the aspect of: "all Your commandments are faithfulness" [Tehillim 119:86]. And this is what is said there: "therefore I will divide for him among the many," etc. [Yeshayahu 53:12] — for he has a portion in the fulfillment of all the mitzvos of Israel. And anyone who merits to fulfill the mitzvos with joy and wholeness — all of this is through the illumination upon him of some illumination from the aspect of the prophecy of Moshe Rabbainu, may peace be upon him. And see there further and you will understand more. And regarding the matter of zeh ha-davar being said specifically concerning Nedarim — it may be said according to the above in a somewhat different and more spacious way. For on the contrary — regarding those mitzvos in which one is already obligated, it is not applicable to say that one performs the mitzvos only for the reward of the World to Come — for regarding this it was said: "Do not be like servants," etc. But nedarim — where one obligates himself in something he is not obligated in — regarding this it might be said that it is appropriate to seek reward. And [continuing] as the view of the Chidushay Agados stated above — even so, the primary perfection is that even such mitzvos, in the aspect of vow-mitzvos, should also be only in the aspect of zeh ha-davar — that one should not desire any reward, but only the mitzvah itself, as stated above.)

And therefore there in Eretz Yisrael one merits more fully to the aspect of the rectification of prayer — for there is the primary place of prayer, as stated above. And when one is after a divine decree, prayer is clothed in a Divine utterance [ma'amar] — this being the aspect of: "And I pleaded [va'eschanan] to Hashem at that time, saying [le'mor]" [Devarim 3:23] — meaning, that he prayed to enter Eretz Yisrael, where one merits fully to the aspect of the fulfillment of mitzvos with such joy that one knows through this the difference between before a divine decree and after a divine decree. And then one clothes the prayer in a Divine utterance, as stated above. And perhaps one may say that Moshe Rabbainu himself clothed his prayer at that time in a Divine utterance — since it was already after the divine decree. And this is: "And I pleaded to Hashem," etc., "saying" — that he clothed his prayer in a Divine utterance, as stated above. And Eretz Yisrael — and in particular Tzion and Yerushalayim, which are the aspect of the heart of the world, as is known [Zohar II:193] — is also the source of simchah [joy], the aspect of: "You have placed gladness in my heart" [Tehillim 4:8]. And therefore it is called mesos kol ha-aretz "the joy of all the earth" [Tehillim 48:3]. And this is: "Sing and rejoice, O daughter of Tzion" [Zechariyah 2:14]. And similarly: "Tzion heard and rejoiced" [Tehillim 97:8]. And many more like these. And there is the primary perfection of the mochin [higher consciousness / mindedness] and wisdom — as our Sages of blessed memory said: "there is no wisdom like the wisdom of Eretz Yisrael." And there too is the primary perfection of yir'ah [awe / fear of G-d] — and therefore it is called Eretz HaMoriyah, from which yir'ah goes forth to the world, as our Sages of blessed memory said. See Zohar I:141, and in Likutay Moharan Tanina, Siman 78. And yir'ah itself is the aspect of Eretz Yir'ah "the land of awe / vision", as is brought elsewhere. And it is called Eretz HaChayyim — the opposite of the aspect of chimmutz ha-mo'ach [leavening / souring of the brain / mind], which is the aspect of Sitra d'Musa [the Side of Death]. And this is what our Sages of blessed memory said: "Yehudah went into exile because of their poverty — that they ate chametz [leavened bread] on Pesach." And this is what is written in the Tikkunim [Tikkunay Zohar]: "The Land of Israel is the place of repentance [me'sivah] of the letter heh" — the aspect of the heh of matzah [unleavened bread, symbolizing purity of mind].

And also Eretz Yisrael is the aspect of ahavah [love] — the aspect of yemin [the right side] — the aspect of Binyamin, who was born in Eretz Yisrael, as is brought in the ma'amar of Mishpatim, Likutay Moharan Part I, Siman 10. And this is the aspect of: "and those who love His Name shall dwell in it" [Tehillim 69:37]. And therefore there is the primary tikkun of the mo'ach [the brain / mind], as stated above. And there too is the aspect of the tikkun of the kol [voice] — as it is written: "and the voice of the turtledove is heard in our land" [Shir HaShirim 2:12] — specifically heard [nishma] — the aspect of ishthama kala [Aramaic: "the voice was heard"]. And our Rabbis of blessed memory expounded this verse in connection with rain — for this voice strikes upon the thick clouds [avay metara]. And this voice is the aspect of the voice of the shofar [ram's horn] — the aspect of: "Blow the shofar in Tzion," etc. [Yoel 2:15]. And the conquest of Yericho was through the shofar — and through this one merits yesharus lev [uprightness / straightness of heart], through which one merits fully to the inheritance of Eretz Yisrael. This is the aspect of what Moshe rebuked them: "Not for your righteousness and for the uprightness of your heart are you coming to inherit the land," etc. [Devarim 9:5] — for this is the primary perfection for meriting the inheritance of the Land — which is the aspect of the source of joy and holiness, as stated above — specifically through yesharus lev. As it is written: "and for the upright of heart — joy" [Tehillim 97:11], as stated above. This is: "for the upright [specifically] shall dwell in the land" [Mishlei 2:21]. And this is what Rashi explained: "shall dwell in the land" — for the World to Come. For there one merits to feel the joy and delight of the mitzvah — which is the aspect of the World to Come — even in this world. The aspect of: "on his day you shall give his wages" [Devarim 24:15]. The aspect of: "your world you will see in your lifetime" [a formulation from the Aleinu prayer, expressing that one sees the World to Come's quality even now]. And therefore it is also called Eretz HaChayyim — the aspect of true life of the World to Come. And therefore our Sages of blessed memory said: "One who walks four cubits in Eretz Yisrael is assured that he is a child of the World to Come." And see Zohar I:177b: "All who merit in this holy land have a portion in the World to Come." And see Zohar II:152. End of Installment One. This completes the full, word-for-word translation of the Hakdamah (Introduction) and Simanim 1–5 of Likutay Kama. Every word of the Hebrew source has been rendered — including all parenthetical passages, which in Siman 5 constitute the majority of the text. The next installment will continue with Siman 6 onward.

Note on Siman 5: The lengthy parenthetical in this siman — discussing why Rashi brings the teaching of zeh ha-davar specifically by Nedarim, Moshe's gematria equaling 613, and the deep reconciliation of Moshe's desire to enter the Land with the principle of serving G-d not for reward — is one of the most elaborate passages in the work and has been translated in full. נ נח נחמ נחמן מאומן Zimras HaAretz — Complete Translation, Installment One.

Introduction & Simanim 1–5 of Likutay Kama. Zimras HaAretz — Installment Two: Simanim 6–21 זִמְרַת הָאָרֶץ — הַמְשֵׁךְ Zimras HaAretz — Installment Two Likutay Kama · Simanim 6–21 · Complete Word-for-Word Translation

נ נח נחמ נחמן מאומן Na Nach Nachma Nachman MayUman Likutay Kama — Continued Siman Vav · סימן ו'

Kra — "Call Out / Read" קְרָא · Likutay Moharan I, Siman 6 Eretz Yisrael is the aspect of teshuvah [repentance / return]. As it is written: "And you will return [v'shavta] to Hashem your G-d," etc., "and He will bring you to the Land," etc. [Devarim 30:2–5]. And through this one merits kavod [honor / glory] — this being the aspect of: "that glory may dwell in our land" [Tehillim 85:10]. And it is the aspect of the World to Come — the aspect of teshuvah upon teshuvah — for its air makes one wise, and one merits each time to attain more and more. And then one returns and repents regarding the first attainment [perceiving it now as insufficient]. And it is included within all three aspects of the form of the letter alef — this being the aspect of the three mitzvos that were commanded upon their entry into the Land. And through this one becomes a true Adam [human being] — this being the aspect of what our Sages of blessed memory said [Yevamos 63]: "Whoever has no land is not called an adam" — as it is stated: "but the earth He gave to human beings [livnay adam]" [Tehillim 115:16]. And see in tractate Gitin (47) where it is expounded that a non-Jew has the right to acquire a plot in Eretz Yisrael for the purpose of digging, etc. — as it is stated: "but the earth He gave to human beings." And see the book Sha'ar HaChatzair, Siman 129, that Eretz Yisrael has the legal status of landed property, and the Diaspora has the legal status of movable property, etc.

And there is the primary unification of the sun and the moon — the aspect of Moshe and Yehoshua [Joshua]. This is the aspect of the fact that it was specifically Yehoshua — who is the aspect of the moon — who brought Israel in, and all of this was through the power of Moshe, who illuminated upon him even after his passing, as is understood in the holy Zohar. And therefore the primary mitzvah of Kiddush HaChodesh [sanctification of the new month] and the intercalation of years is in Eretz Yisrael. And this is the aspect of: "Hope to Hashem and guard His way" [Tehillim 37:34] — the aspect of the way of teshuvah, which is included within the aspect of ayil v'nafik [Aramaic: "entering and departing" — the rhythmic movement of drawing near and withdrawing that characterizes the spiritual journey]. And through this: "and He will raise you up to inherit the land" — the aspect of the inheritance of Eretz Yisrael. And: "in the cutting off of the wicked you will see" — the aspect of the cutting off of the seed of Amalek, which depends upon this. As it is written: "in the land that Hashem your G-d…you shall blot out the memory of Amalek" [Devarim 25:19], as our Sages of blessed memory expounded. And this too is the aspect of what was said specifically to Yehoshua — to fight Amalek — and thereby He hinted to him that he would bring Israel into Eretz Yisrael, as our Sages of blessed memory said. And through the aforementioned way, the right hand is extended to receive one's repentance — for yamin [right] in its full spelling [יָמִין = יוד-מם-יוד-נון] equals darech ["way" — gematria 304], etc. And this is the aspect of Eretz Yisrael which is the aspect of yemin [right side], as stated above. And therefore in the matter where the Holy One Blessed be He said to Moshe: "Call Yehoshua," etc. [Devarim 31:14] — which is the foundation of the aforementioned ma'amar — it says there: "Be strong and courageous, for you shall bring the children of Israel to the Land," etc. — the aspect of the inheritance of Eretz Yisrael — "and I will be with you." That is: for I will draw upon you the light of the supernal point, which is the aspect of Keser [the Crown — the highest of the sefiros], the aspect of Ehyeh [one of the Divine Names, associated with Keser], as is explained within the ma'amar. See tractate Gitin (7), where it expounds regarding the cities of Eretz Yisrael — in the matter of one who has jealousy against his fellow and remains silent: "He who dwells forever will act for him" — this is the aspect of the supernal point. "Who dwells in the thorn-bush" — this is the aspect of the lower point.

Siman Zayin · סימן ז' Mishpatim — "Laws / Judgments" מִשְׁפָּטִים · Likutay Moharan I, Siman 7 The primary emunah [faith] — the aspect of prayer — the aspect of miracles — is only in Eretz Yisrael. And Eretz Yisrael is also the aspect of emes [truth]. As it is written: "Truth shall spring from the earth [me'aretz]" [Tehillim 85:12] — specifically from the earth. And Yerushalayim is called kiryas ne'emanah [the faithful city]. And it is written [Zechariyah 8:3]: "and Yerushalayim shall be called 'City of Truth.'"

And there is the primary place of the perfection of the tikkun of etzah [counsel / inner wisdom / direction]. As it is written: "I will restore your judges as at the first, and your counselors," etc. [Yeshayahu 1:26]. And the primary holy counsels — which are the 613 mitzvos, which are 613 eitin [counsels / strategies] — many of them are fulfilled only in Eretz Yisrael. And it [Eretz Yisrael] is the aspect of: "hidden things — wisdom You will make known to me" [Tehillim 51:8] — for its air makes one wise. And it is the aspect of tzitzis [the fringes of the four-cornered garment] — the aspect of lachazon b'kanfos ha-aretz "to grasp the corners / wings of the earth" [Iyov 38:13]. And it was first in the hand of Kena'an — which is the aspect of the serpent, the aspect of ni'uf [licentiousness]. And through this the land vomited them out, and Israel entered within her. And tzitzis is from the language of meitzitz "peering through the lattice" [Shir HaShirim 2:9]. And this is the aspect of: "the eyes of Hashem your G-d are upon it always" [Devarim 11:12]. Siman Ches · סימן ח'

Ra'isi Menoras Zahav — "I Saw a Golden Menorah" רָאִיתִי מְנוֹרַת זָהָב · Likutay Moharan I, Siman 8 Eretz Yisrael is called Artzos HaChayyim [Lands of the Living] — for there is the primary Ruach Chayyim d'Kedushah [the spirit / breath of holy life]. And therefore it is called Eretz Kena'an — from the language of socher [merchant / trader] — the aspect of: "the wind goes round and round" [Koheles 1:6] [alluding to the dynamic circulation of vital spiritual energy]. For Eretz Yisrael and Yerushalayim are the aspect of leva d'chol alma [Aramaic: the heart of the entire world] — where there is the primary place of the Ruach Chayyim. And because the primary deficiency is the aspect of the withdrawal of the Ruach Chayyim — therefore it is written of Eretz Yisrael: "it lacks nothing" [Devarim 8:9]. And similarly, the renewal of the world — which will also be in the aspect of the Ruach Chayyim — the primary place for this too will be in Eretz Yisrael. For our Sages of blessed memory said: "its dead will be resurrected first."

And the primary Ruach Chayyim is in Torah — and the primary Torah is in Eretz Yisrael. For: "from Tzion shall go forth Torah" [Yeshayahu 2:3]. And: "There is no Torah like the Torah of Eretz Yisrael." And therefore: "the people that dwells in it — their iniquity is forgiven" [Yeshayahu 33:24] — the aspect of: "and a wise man will appease it" [Mishlei 16:14], as is explained within the ma'amar. And therefore when Yaakov came to Eretz Yisrael, Esav — the ish se'ir [the hairy man / man of Se'ir — alluding to the stormy wind] — went to his land, the land of Se'ir. And this is: "and the goat shall carry upon itself all their iniquities" [Vayikra 16:22], etc. For when one merits to draw down the Ruach Chayyim, through this the iniquities of Israel are atoned and return to their root — which is the aspect of Esav, the ish se'ir, the aspect of the stormy wind. And there is still more to explain in this. And the primary subduing of Esav, the ish se'ir, is through the clarification [birur — the sifting of good from evil] of the Four Elements — and the way to reach this is through Torah and prayer — and this one achieves in Eretz Yisrael, where there is the primary place of Torah and prayer, as stated above. And because the primary wellspring of wisdom goes forth from the house of prayer — therefore Avira d'Eretz Yisrael machkim [the air of Eretz Yisrael makes one wise]. And because the primary Ruach Chayyim in Eretz Yisrael is received from the Tzaddik [the righteous one / the true spiritual master], etc. — therefore it is written: "the righteous shall inherit the land" [Tehillim 37:29]. And see within the ma'amar, in letter hay, where the matter of the complete Tzaddik and all who attach themselves to him is explained, etc. And this is the aspect of: "and Your people are all righteous — forever shall they inherit the land" [Yeshayahu 60:21].

Siman Tes · סימן ט' Tehomot — "Depths / Abysses" תְּהוֹמוֹת · Likutay Moharan I, Siman 9 The primary place of prayer is in Eretz Yisrael, as stated above — and therefore it is called Artzos HaChayyim. For the primary vitality is received through prayer, and from there all prayers ascend through the twelve gates — the aspect of: "this is the gate of heaven" [Bereishis 28:17] — the word zeh "this" having precisely the gematria [numerical value] of twelve.

And there one merits greatly to be saved from machshavos zaros [extraneous / alien thoughts] during prayer — which are the aspect of the waters of the Flood. For the Flood was not there, as is explained elsewhere. And the primary tikkun is through the light of truth that shines there most intensely, as stated above in Siman 7. And therefore the primary tikkun is through the light of truth that shines there most intensely, as stated above in Siman 7 [this phrase is repeated in the original]. And therefore: "the eyes of Hashem your G-d are upon it always" — in the aspect of: "my eyes are upon the faithful of the land" [Tehillim 101:6] — specifically. And this is: "a land which Hashem your G-d demands" [Devarim 11:12] — for the primary longing and yearning of the Holy One Blessed be He is only toward truth. And there too is the place of Torah, as stated above — and upon this as well depends the perfection of the tikkun of prayer. Siman Yud · סימן י' Mishpatim — "Laws" [second teaching of this name]

מִשְׁפָּטִים · Likutay Moharan I, Siman 10 The primary holiness of Eretz Yisrael flows from the Bais HaMikdash [the Holy Temple] — and the primary revelation of the holiness of the Bais HaMikdash was through Yaakov, who called it bais [house]. And because through this even the non-Jewish nations have some apprehension of His Divinity, blessed be He — therefore our Sages of blessed memory said in tractate Gerim, Chapter 4: "Beloved is Eretz Yisrael, for it renders converts fit," etc. And this is the very essence of His greatness, blessed be He. And this is: "Great is Hashem and greatly praised in the city of our G-d" [Tehillim 48:2] — also in its literal sense. And it is written: "Hashem is great in Tzion, and He is exalted above all peoples" [Tehillim 99:2]. And because the primary ascent of prayer from the level of mountain and field to the level of house is only through the Tzaddikim [righteous ones] of the generation — therefore it is written: "the righteous shall inherit the land." And this is the aspect of ga'avah d'kedushah [the pride / elevation of holiness] — the opposite of the ba'alay ga'avah d'Sitra Achra [the arrogant ones of the Other Side], the aspect of Avimelech. For Eretz Yisrael is higher than all the lands — the aspect of: "the righteous rules," etc. For prayer is called a sword, as is known — the aspect of: "and your sword of pride" [Devarim 33:29] — the sword of holy pride, which is the aspect of yemin [the right side]. This is the opposite of the pride of the Sitra Achra, which is the aspect of smol [the left side] — the aspect of: "the heart of a fool is to his left" [Koheles 10:2]. For whoever is arrogant — his wisdom departs from him. But the pride of holiness is combined with humility — the aspect of: "in the place of His greatness, there you find His humility." And through this, wisdom increases — the aspect of: "And wisdom — from ayin [nothingness] shall it be found?" [Iyov 28:12], as is explained elsewhere. And therefore the pride of holiness is the aspect of Eretz Yisrael — which is the aspect of yemin [right]. As Rashi explained Binyamin — named for Eretz Yisrael [where he was born], ben yamin [son of the right] — the aspect of: "the heart of a wise man is to his right" [Koheles 10:2]. And therefore Avira d'Eretz Yisrael machkim.

And Eretz Yisrael is the aspect of leva d'alma [the heart of the world] — where the spirit of holiness dwells. As it is written: "and a spirit [ruach] to those who walk in it" [Yeshayahu 42:5] — which our Sages of blessed memory [Ksubos 111] expounded regarding Eretz Yisrael. And through this, arrogance is nullified — this being the aspect of: "and the humble shall inherit the land." And one merits to emunah [faith] — this being the aspect of: "dwell in the land and tend to faithfulness [emunah]" [Tehillim 37:3]. And there is the primary aspect of the illumination of the hands and feet. As it is written: "And I will bring them to the land regarding which I lifted My hand," etc. [Yechezkel 20:42]. And it is written: "also My hand has founded the earth" [Yeshayahu 48:13]. And it is written: "the sanctuary of Hashem — Your hands established" [Shmos 15:17]. And it is also written: "and the earth is the footstool of My feet" [Yeshayahu 66:1]. And it is written: "let us come to His dwelling-place — let us bow at His footstool" [Tehillim 132:7]. And there is the primary illumination of Torah, as stated above. And because through the nullification of arrogance, wisdom is restored to its proper state — and one merits to life and length of days — therefore Eretz Yisrael is called Artzos HaChayyim. And it is written: "in order that your days be multiplied", etc., "upon the land," etc. [Devarim 11:21]. And it is written: "in order that you may live and prolong your days in the land that you shall inherit" [Devarim 32:47]. Siman Yud-Alef · סימן י"א

Ani Hashem — "I Am Hashem" אֲנִי ה' · Likutay Moharan I, Siman 11 The primary tevunah [deep understanding / discernment] of Torah to its depth is in Eretz Yisrael — for: "There is no wisdom like the wisdom of Eretz Yisrael, and there is no Torah like the Torah of Eretz Yisrael." And there is the primary place of the illumination of His glory, blessed be He — the aspect of: "and the earth was illuminated from His glory" [Yechezkel 43:2], and the aspect of: "that glory may dwell in our land" [Tehillim 85:10]. And it is said: "so I have seen You in the sanctuary, to behold Your power and Your glory" [Tehillim 63:3]. And this is: "and the humble shall inherit the land" — for the primary perfection of His glory, blessed be He, is through humility and smallness. And therefore the inheritance of Eretz Yisrael depends upon the guarding of the bris [the holy covenant]. As it is written: "I will give you the land," etc. — "and you shall guard My covenant" [Bereishis 17:8–9], as our Sages of blessed memory said — for guarding the bris is the vav [ו] of kavod [glory — the word כָּבוֹד contains the letter vav, alluding to the bris].

And this is: "And I appeared [va'era]," etc., "as El Shaddai" [Shmos 6:3] — which is the aspect of the bris and of humility, as is explained within the ma'amar. And also: "And I have established My covenant with them — to give them the Land of their sojournings" [Shmos 6:4] — whose Targum [Aramaic translation] is אַרְעָא תּוּתָּבוּתְהוֹן ar'a tutavasehon — the aspect of teshuvah, as is brought in Likutay Moharan Tanina, Siman 79. For through all of the above one merits the speech that illuminates one toward teshuvah. Siman Yud-Bais · סימן י"ב Tehillah L'Dovid — "A Praise of David [Ashray]" תְּהִלָּה לְדָוִד · Likutay Moharan I, Siman 12

The Shechinah [the Divine Presence] — which is the aspect of Malchus [Kingship], the aspect of the Oral Torah — is called Eretz Yisrael, as is known. This is the aspect of: "the righteous shall inherit the land" — as is explained within the ma'amar. And: "there is no Torah like the Torah of Eretz Yisrael" — the primary Torah is the Oral Torah. For the Written Torah is equal in all places — and the difference is only in the explanation of Torah, which is the Oral Torah. And therefore Moshe Rabbainu, may peace be upon him — who struck the rock [tzur], which is the aspect of the Oral Torah — could not come to Eretz Yisrael. And there is the primary ascent of the Shechinah, as it were, in the aspect of the embrace of the right side — for Eretz Yisrael is the aspect of yemin [right], the aspect of love, the love of Tzion. And it is also the aspect of simchah [joy] — for there is the source of joy, as stated above. And it is the aspect of leva d'alma [the heart of the world] — the aspect of binah leva [understanding is the heart]. And therefore the Torah scholars of Eretz Yisrael are the aspect of no'am [pleasantness / beauty] — which is the aspect of Binah [Understanding — the third of the ten sefiros], as is known. And also Avira d'Eretz Yisrael machkim. And through this comes the ascent of the Shechinah in the aspect of nishuk [a kiss]. And through this there is also aroused the zivugah d'gufa b'gufa [Aramaic: the union of body with body — the full spiritual union] — this being the aspect of: "the righteous shall inherit the land" — Shechinah bein trayn tzaddikayyah yasva ["the Shechinah dwells between two righteous ones"]. Siman Yud-Gimel · סימן י"ג Ashray HaHashgachah — "Praiseworthy Is Divine Providence"

אַשְׁרֵי הַהַשְׁגָּחָה · Likutay Moharan I, Siman 13 The primary light of complete hashgachah [Divine Providence] — from the aspect of the eyes of Hashem — is in Eretz Yisrael, as it is written: "the eyes of Hashem your G-d are upon it always" [Devarim 11:12]. For there is the primary place of the breaking of the desire for money, as is understood in Likutay Moharan Tanina, Siman 40. And this is the aspect of: "a land in which you will not be in poverty," etc. [Devarim 8:9]. For there is the aspect of true wealth — "Who is wealthy? One who is happy with his portion" [Avos 4:1]. And this is: "it lacks nothing." For there is the primary Ruach Nedivah [a spirit of generosity / nobility] — which is the aspect of tzedakah [charity / righteousness]. As it is written [Yeshayahu 32:16]: "and righteousness shall dwell in the orchard [karmel]" — and Rashi explained: in Eretz Yisrael. And it is written [ibid. 33:5]: "He filled Tzion with justice and righteousness." And therefore there is the primary drawing down of Chesed [lovingkindness] — which is the aspect of yemin [right side] — for Eretz Yisrael is the aspect of yemin, as stated above. And there is the primary place of the building of the Bais HaMikdash. And there is the primary revelation of Torah — for: "there is no Torah like the Torah of Eretz Yisrael." And through the drawing down of Torah, hashgachah is drawn — this being the aspect of the three colors of the eye and the bas ayin [the pupil of the eye — a Kabbalistic term for the deepest level of Divine supervision], which is Bereishis [alluding to the beginning of the Torah, which hints at this]. And therefore the Torah opened with this — because of: "the power of His deeds He declared to His people, to give them the inheritance of nations" [Tehillim 111:6] — the aspect of the inheritance of Eretz Yisrael, where the light of hashgachah shines in its fullness, as stated above.

And also the rectifications of the nefesh [soul] are in Eretz Yisrael — in the aspect of: "his soul shall lodge in goodness, and his offspring shall inherit the land" [Tehillim 25:13]. And this is: "my soul longed and also pined for the courts of Hashem" [Tehillim 84:3]. And it is said: "my soul thirsts for You," etc. [Tehillim 63:2]. And there is drawn the aspect of the rectifications of the merkavah [Divine Chariot / Throne] — the aspect of: "the place of Your dwelling that You made, O Hashem" [Shmos 15:17], as our Sages of blessed memory said. And this is the aspect of: "He made him ride on the high places of the earth" [Devarim 32:13]. And it is said: "and I will make you ride on the high places of the earth," etc. [Yeshayahu 58:14]. Siman Yud-Daled · סימן י"ד L'Hamshich Shalom — "To Draw Down Peace" לְהַמְשִׁיךְ שָׁלוֹם · Likutay Moharan I, Siman 14

The primary ascent of kavod [glory / honor] to its root is in Eretz Yisrael — for there is the source of yir'ah [awe / fear of G-d], as stated above. This is the aspect of Eretz Yir'ah "the land of awe / vision." And it is written: "How awesome is this place!" [Bereishis 28:17]. And it is written: "I will bow toward Your holy sanctuary, in Your awe" [Tehillim 5:8]. And therefore there is the primary illumination of kavod — the aspect of: "and the earth was illuminated from His glory". And it is the aspect of: "the place of the dwelling of Your glory", and the aspect of: "and the glory of Hashem filled the House" [Melachim I 8:11]. And there is the primary drawing-near of converts — the aspect of: "peoples will call out upon the mountain" [Devarim 33:19]. The aspect of: "beloved is Eretz Yisrael, for it renders converts fit," as stated above. For there is the primary perfection of Torah, as stated above. And this is what is written: "Why was the land destroyed? — because they abandoned My Torah," etc., "and did not walk in it" [Yirmiyahu 9:11–12]. And our Sages of blessed memory expounded: "That they did not first make a blessing over their Torah study" — meaning, they did not bless in their Torah study the aspect of the techillas ha-machshavah [the beginning of the thought / the highest root of intention] — through which converts and penitents are made. And through this the glory of G-d, blessed be He, is magnified — which is the primary perfection of the sanctity of Eretz Yisrael — the aspect of: "that glory may dwell in our land", and the aspect of: "and in His Sanctuary all say 'glory'" [Tehillim 29:9]. And also Eretz Yisrael is the aspect of humility and lowliness, as stated above — through which one merits to Torah — the aspect of Toras Chesed [Torah of kindness]. The aspect of: "the lovingkindness of Hashem fills the earth" [Tehillim 33:5]. And Eretz Yisrael is the aspect of yemin, as stated above. And through the return of kavod to its root, the blemishes of yir'ah are repaired. And this is the aspect of: "and the nations will fear the Name of Hashem, and all the kings of the earth Your glory" [Tehillim 102:16] — "for Hashem has built Tzion," etc. And through this one merits the aspect of shalom [peace] in its essence. The aspect of: "for those who fear Him there is no lack" [Tehillim 34:10]. And this is the aspect of: "it lacks nothing" — said of Eretz Yisrael. And see Zohar I:239: "Completeness [shlimu] is found nowhere but in the holy land." And similarly ibid. III:299.

And through this one merits to prayer. And therefore the primary tikkun of prayer is in Eretz Yisrael, as stated above. And through this, peace is drawn into the world. And this is the aspect of: "and I will place peace in the land" [Vayikra 26:6]. And Yerushalayim is named for yir'ah [awe] and shalom [peace]. And this is: "and the humble shall inherit the land and delight in abundant peace" [Tehillim 37:11]. For through the aforementioned humility and lowliness one merits to Torah — and through this converts are made, and the glory of G-d, blessed be He, is magnified — and all of this is the aspect of the inheritance of the Land. And through this, peace is drawn, as stated above. Siman Yud-Hay · סימן ט"ו Or HaGanuz — "The Hidden Light" אוֹר הַגָּנוּז · Likutay Moharan I, Siman 15

The primary tikkun of mishpat [justice / judgment] is in Eretz Yisrael. As it is written: "See — I have taught you statutes and judgments…to do so in the midst of the land," etc. [Devarim 4:5]. And it is written: "If a matter is too difficult for you in judgment," etc., "you shall arise and go up," etc. [Devarim 17:8]. And Yerushalayim is called mekom ha-mishpat [the place of judgment], and it is written: "I was filled with justice" [Yeshayahu 1:21]. And therefore there is the primary yir'ah, as stated above. And as it is written [Shmuel II 7:23]: "and awesome things for Your land." And it is said [Tehillim 61:6]: "You gave the inheritance of those who fear Your Name" — see Rashi there. And the root of yir'ah is the da'as [consciousness / knowledge] in the heart — which is the aspect of Eretz Yisrael and Yerushalayim, which are the aspect of leva d'alma [the heart of the world], as stated above. And through this one merits to the comprehension of Torah. And therefore the primary comprehension of Torah is in Eretz Yisrael, as stated above. And it is also the aspect of humility and lowliness, as stated above. And there is the primary tikkun of prayer — through which one merits to the hidden Torah, which is the aspect of the Bais HaMikdash that is there. And it is the aspect of the World to Come, where there is length of days — the aspect of: "as the days of a tree shall be the days of My people" [Yeshayahu 65:22]. And this is the aspect of: "Is there a tree in it?" [Bamidbar 13:20] — that is, the aforementioned aspect of the tree, the aspect of ilana rabbah [Aramaic: the great tree], etc. And therefore Eretz Yisrael is called Eretz HaChayyim. And it is written: "in order that your days be multiplied," etc., "upon the land," etc. And this is the aspect of Eretz Yisrael — namely, the yir'ah, which is the aspect of Eretz Yir'ah — that one merits through mishpat, which is the aspect of Yisrael [whose root means to rule / to judge rightly — sar-El, one who prevails with G-d], as is explained within the ma'amar. Siman Yud-Vav · סימן ט"ז

Rabbi Yochanan Mishta'ay — "Rabbi Yochanan Would Tell" ר"י מִשְׁתָּעֵי · Likutay Moharan I, Siman 16 The primary illumination of the holiness of supernal Chochmah [Divine Wisdom] shines in Eretz Yisrael, as stated above. Yet even so, this illumination of wisdom is in the aspect of: "our eyes shining like the sun and like the moon." And this is the aspect of the first sanctification of Eretz Yisrael — which did not sanctify it for the future — while the second sanctification specifically did sanctify it for the future. As is explained in tractate Chagigah (3b) — see Rashi there, and in tractate Yevamos (82b). And see in the Rambam, Hilchos Beis HaBechirah, Chapter 6, Halachah 15 — the view of the Rambam and the Raavad on this matter. And this is because the first sanctification was an exceedingly great illumination — in the very aspect of actual sunlight. And it subsequently departed because of the overpowering of the nations, who are included within Esav and Yishmael — and they are the aspect of clouds of covering that cover over the eyes. But the second sanctification — the light was not as great — this being the aspect of the five things that were lacking in the Second Temple. And then the light was only in the aspect of moonlight. And this sanctification remained enduring forever — for even in our bondage, G-d has not forsaken us, etc. For even at the time when the Tzaddik is compelled to nullify somewhat his devekus [attachment to G-d] — even so he does not nullify and sever it completely, G-d forbid. Rather, the light is then in the aspect of moonlight, as is brought within the ma'amar.

But when we merit the coming of Mashiach — then the aforementioned clouds will be fully dispelled, and it will no longer be necessary to withdraw from devekus. And then the power of holiness that is presently concealed in Eretz Yisrael — which is the aspect of the moon's light — will shine then as the light of the sun. And the light of the sun will be sevenfold, etc. — for then the light of the sun will shine with a very great and surpassing illumination. And perhaps one may say that this is the aspect of: "in the future, Eretz Yisrael will spread across the entire world" — meaning, the holy illumination of the aspect of the moon's light of the future. And within Eretz Yisrael itself, the light will be in the aspect of the sun's light of the future. Siman Yud-Zayin · סימן י"ז Merikum Shakyhem — "They Emptied Their Sacks" מְרִיקִים שַׂקֵּיהֶם · Likutay Moharan I, Siman 17

The very first point of the creation of the earth — which is the Even HaShetiyah [the Foundation Stone, the primordial point of creation] — is in Eretz Yisrael. And everything came into being for the sake of the hispa'arus [glorification / adornment] that the Holy One Blessed be He foresaw He would receive from the human being. And Adam HaRishon [the first man] was also created in Eretz Yisrael — from the dust of the Mizbei'ach [altar], as our Sages of blessed memory said. And there is the primary place of the revelation of the glory of Israel: "and who is like Your people Israel — one nation in the land" [Divray HaYomim I 17:21] — specifically "in the land," as is brought in the holy Zohar. And this is the aspect of: "and Your people are all righteous — forever shall they inherit the land; a shoot of My planting, the work of My hands, to be glorified [l'hispa'er]" [Yeshayahu 60:21]. [And see in Likutay Moharan Tanina, Siman 40, where it is also explained that the primary holiness of Eretz Yisrael flows from the aspect of the glorification with which the Holy One Blessed be He glorifies Himself with Israel — this being the aspect of the tefillin of the Holy One Blessed be He.] And therefore there is the primary revelation of yir'ah, as stated above. And through this, the love and will that the Holy One Blessed be He has toward Israel is also revealed — this being the aspect of: "You have favored, Hashem, Your land," etc. [Tehillim 85:2]. And because the primary revelation of the glory of Israel, and the revelation of yir'ah and love, is through the Tzaddik — therefore it is written: "the righteous shall inherit the land," etc. And there is the primary place of the Mizbei'ach [altar] — through which the klippos [husks / negative forces] and foolishness are subdued. And there is the primary tikkun of eating — the aspect of: "and you shall eat and be satisfied and bless Hashem your G-d…for the good land," etc. [Devarim 8:10]. And there is the primary drawing-near of converts — through which the blemish of the Mizbei'ach is completed and repaired. And this is the aspect of: "peoples will call out upon the mountain — there they will offer sacrifices of righteousness" [Devarim 33:19]. And there is the primary holy air — the clear and pure air — the aspect of Avira d'Eretz Yisrael. And there is the primary place of tzedakah [righteousness / charity] — the aspect of: "and righteousness shall dwell in the orchard", as stated above in Siman 13.

And this is the aspect of: "to the pleasant one [no'am] I called" [Zechariyah 11:7] — these are the Torah scholars of Eretz Yisrael, who make things pleasant for one another in halachah [Torah law] — the aspect of love and peace, the aspect of the pleasant, clear air. And similarly that which the good person recalls his own excellence through the aspect of kesav [writing] — the primary place of this is in Eretz Yisrael. This is the aspect of: "they shall not be written among the writing of Israel, and to the soil of Israel they shall not come" [Yechezkel 13:9] [brought in the ma'amar] — in its literal sense. And similarly the tikkun of: "G-d will count, in the writing of peoples," etc. [Tehillim 87:6] — is also said in the praise of Tzion and Yerushalayim. And this is the aspect of: "he did not lie down until he had devoured the prey" [Bereishis 49:27] — the aspect of the tikkun of eating through this — "and he drinks the blood of the slain" [Bamidbar 23:24], whose Targum is: וְנִכְסֵי עַמְמַיָּא יֵירַת v'nichsay ammaya yeires "and the possessions of the nations he will inherit" — that is, the aspect of the inheritance of Eretz Yisrael, which is called the inheritance of the nations. As it is written: "the power of His deeds He declared…to give them the inheritance of nations". And there is the primary perfection of the seichel [intellect] — the aspect of Avira d'Eretz Yisrael machkim.

Siman Yud-Ches · סימן י"ח Kartlisa — [An Aramaic term for a receptacle / vessel of wisdom] קַרְטְלִיתָא · Likutay Moharan I, Siman 18 The primary attainment of the purpose of Creation — which is the delight of the World to Come — is in Eretz Yisrael. As is brought in the holy Zohar: "All who merit in the holy land have a portion in the World to Come" — as stated above in Siman 5. And as our Sages of blessed memory said in the Talmud: "One who walks four cubits in Eretz Yisrael is assured that he is a child of the World to Come."

And there is the primary subduing of anger — the aspect of arichas apayim [patience / length of the face / slow to anger], as is explained in Siman 155. And there is the primary perfection of emunah [faith] — through which the Tzaddikim are crowned with a crown of compassion, and receive sovereignty and leadership. And there is the primary place of the perfection of the holy letters — which is the aspect of the World to Come. And as is understood in the Zohar [II:152]: "and the holy land gives life and atonement to Israel in that world", etc. — that is, in the World to Come — and it concludes there: "in the place of the Holy Temple, all the letters of the alef-beis hang there in their engraved mysteries," etc. And the perfection of the letters is the yud [י — the smallest letter, representing the highest spiritual point, Chochmah] — which is the aspect of the World to Come. And this is what is written in the Tikkunim [Tikkunay Zohar], Tikkun 22: "The air of Eretz Yisrael that makes one wise — it is from the side of Chochmah, which is the yud," etc. And the letters are in the aspect of Malchus [Kingship] and leadership — the aspect of Malchus peh [the Kingship of the mouth / speech]. And this itself is also the aspect of Eretz Yisrael — as is known — for it is the aspect of Malchus, and its root is in Chochmah. The aspect of: "Hashem, through wisdom, founded the earth" [Mishlei 3:19], as is known. And it is said: "G-d — Hashem spoke and called out to the earth" [Tehillim 50:1]. And this is what our Sages of blessed memory said: "All Israel has a portion in the World to Come — as it says: 'and Your people are all righteous — forever shall they inherit the land.'" For the inheritance of the land is the aspect of the attainment of the World to Come, as stated above.

Siman Yud-Tes · סימן י"ט Tefillah L'Chavakuk — "The Prayer of Chavakuk [Habakkuk]" תְּפִלָּה לַחֲבַקּוּק · Likutay Moharan I, Siman 19 The primary holiness of Eretz Yisrael flows from the aspect of the speech of Lashon HaKodesh [the Holy Tongue — Hebrew] — through which the world was created — in the aspect of: "G-d, Hashem, spoke and called out to the earth," etc., "out of Tzion — the perfection of beauty," etc. [Tehillim 50:1–2]. And similarly, regarding the inheritance of the Land for Israel — the language of dibbur [speech] is used many times, as in: "to the land that Hashem spoke," etc. — and many similar instances. And this is the aspect of: "the word of Hashem from Yerushalayim" [Yeshayahu 2:3] — specifically from Yerushalayim, which is the aspect of yir'ah [awe]. As is explained in Likutay Moharan Tanina, Siman 1 — upon this depends the primary act and tikkun of Lashon HaKodesh.

And this is: "Then those who fear Hashem spoke with one another, and Hashem listened and heard" [Malachi 3:16]. For since they are those who fear Hashem — their speech has perfection — for it is in the aspect of yir'ah — and there, shmi'ah [listening / hearing] is dependent. Therefore their speech is so beloved that, as it were, the Holy One Blessed be He Himself also inclines His ear toward them, listens, and hears their speech — and it is inscribed in a Book of Remembrance before Him — the aspect of: "Write this as a remembrance in a book" [Shmos 17:14], which is brought at the end of the ma'amar. And this is: "for those who fear Hashem and for those who contemplate His Name." And our Sages of blessed memory expounded: "a good thought — the Holy One Blessed be He joins it to the deed." For even though the primary thing is the deed — for the thought is only in the aspect of Lashon HaKodesh coming from above, which still must be repaired through the free-will choice of good deeds specifically — through which one elevates the good that is within targum [Aramaic / translation — representing the admixture of holiness within worldly language], which is the aspect of the scale and of free-will choice — even so, Israel, whose root is from the holiness of Lashon HaKodesh, and all of whom are in the category of those who fear Hashem — for all desire to fear Your Name — therefore their Lashon HaKodesh has such perfection that even a good thought is joined to the deed. (And there is more to explain in this somewhat, according to what will be written below — that the clarification of the good within targum is through the rectification of errors, etc.) And behold — in Eretz Yisrael there is the source of yir'ah, as stated above. And it is the aspect of tikkun ha-bris [rectification of the holy covenant], as is known — and upon all this depends the aspect of the perfection of Lashon HaKodesh. And Lashon HaKodesh is the aspect of Ruach HaKodesh [the Holy Spirit], as is explained within the ma'amar. And it is the aspect of the spirit of prophecy, as our Sages of blessed memory said: "the word of Hashem — this is prophecy." And the primary place of prophecy is in Eretz Yisrael, as stated above. And because Eretz Yisrael is the aspect of Lashon HaKodesh and tikkun ha-bris — which is the aspect of kavod [glory] — therefore it is said of Eretz Yisrael: "glorious things are spoken of you", etc. [Tehillim 87:3]. And it is said: "that glory may dwell in our land," as stated above. And it is in the aspect of ishah chachamah [a wise woman] — for Avira d'Eretz Yisrael machkim.

And because the primary perfection of Lashon HaKodesh is through clarifying the lashon targum [the language of translation / Aramaic] — which is a mixture of good and evil — and it is in the aspect of ishah maskeles [a discerning woman] — for sometimes it is in the aspect of maskil [discerning wisely / causing wisdom] and sometimes in the aspect of maskeil [causing folly / ruination] — therefore it is said: "there shall be no barren or bereaved woman in your land [b'artzecha]" [Shmos 23:26]. And regarding Yehoshua it is said: "for you shall cause this people to inherit the land," etc. — "only be very strong and courageous — to observe and to do," etc., "in order that you may act wisely [taskil] in all that you go" [Yehoshua 1:6–7]. For through the fulfillment of Torah through one's free-will choice, one clarifies the good within the targum and completes Lashon HaKodesh — which is the aspect of the sanctity of Eretz Yisrael. And therefore, before they entered Eretz Yisrael, they were required to circumcise — for this is the aspect of the mitzvah of milah [circumcision], as is explained within the ma'amar. And also because Lashon HaKodesh is dependent upon the tikkun ha-bris [rectification of the holy covenant] — therefore it is said: "and this is the matter [ha-davar] that Yehoshua circumcised," etc. [Yehoshua 5:4] — see Rashi there: "zeh ha-davar" — specifically — the aspect of the speech of Lashon HaKodesh. And therefore in the Viddui Bikurim [the confession recited when bringing first fruits] — which offers praise over the inheritance of the Land — the account begins with: "an Aramean sought to destroy my father" [Devarim 26:5]. For it is necessary to pass through the language of Aram — lashon targum — and to clarify the good within it. This is the aspect of the holy clarifications that Yaakov clarified from the house of Lavan the Aramean, specifically — and afterwards one merits fully to the inheritance of the Land. And the primary thing is through the fulfillment of Torah, as stated above — this being the aspect of: "I dwelled with Lavan, and I kept the 613 mitzvos" [Rashi, Bereishis 32:5, citing the Midrash]. And Yaakov our father — who merited the aspect of the perfection of speech in Lashon HaKodesh — the aspect of: "and this is what he spoke to them" [Bereishis 49:28] — therefore never experienced a nocturnal emission in his lifetime [keri] — for through this one is saved from nocturnal mishap. And similarly Yosef — who merited the perfection of his speech as stated above — therefore was given the bechorah [the birthright], which is pi shnayim [a double portion] — the aspect of Lashon HaKodesh of shnayim mikra [reading the Torah portion twice, which is the prescribed practice].

And when one elevates the good within the targum and completes Lashon HaKodesh — through this, the power of the letters of Lashon HaKodesh that exists within every thing in the world is awakened and magnified, etc. And this power is the aspect of the kaf-ches asvon d'ma'aseh bereishis [Aramaic: the twenty-eight letters of the act of Creation]. And the primary illumination of these is in Eretz Yisrael — as our Sages of blessed memory said: "Why did the Torah begin with [the account of] Creation? — Because of: 'the power of His deeds He declared to His people, to give them the inheritance of nations'" [Tehillim 111:6]. And therefore Moshe Rabbainu, may peace be upon him, prayed after the sin of the spies: "And now, please let the power [koach] of Hashem be great" [Bamidbar 14:17] — in connection with the inheritance of the Land. And therefore the primary mitzvah of Birkas HaMazon [Grace After Meals] is upon the inheritance of the Land — as it is written: "and you shall bless Hashem your G-d for the good land" [Devarim 8:10]. For from there is the primary Birkas HaMazon, and the letters within it illuminate. And therefore Eretz Yisrael — and in particular Tzion and Yerushalayim — are the aspect of lev leva d'alma [the heart of the heart of the world]. For there the letters of the thirty-two [lamed-beis] Elohim of the act of Creation shine and sparkle. And this is the aspect of: "and may He send you help from Tzion" [Tehillim 20:3] — in its literal sense — for from there is the primary tikkun of the meal, that one be nourished only from Tzion — from the letters within every thing. And through this one merits a radiant countenance, etc.

And this is the aspect of the sanctity of the inheritance of the Land, about which it is said: "for not by their sword did they inherit," etc., "and the light of Your countenance — for You favored them" [Tehillim 44:4]. And it is said: "G-d of hosts — restore us, and cause Your countenance to shine" [Tehillim 80:8]. And this is the aspect of: "may He cause His countenance to shine upon us, Selah" [Tehillim 67:2] — specifically upon us — meaning, that our own faces too should shine with great light through the shining of His countenance, blessed be He. And this is what one prays there for the sustenance and abundance of the Land — as it is written: "the earth has given its produce," etc. [Tehillim 67:7]. For when one is sustained with the full tikkun from the abundance of Eretz Yisrael — in the aspect of: "may He send you help from Tzion", as stated above — through this one merits the aforementioned aspect of a radiant countenance. And this is the aspect of Lechem HaPanim [the Showbread / the Bread of Faces]. And this is the aspect of: "three times a year shall all your males appear before My countenance," etc. [Shmos 23:17]. And our Sages of blessed memory expounded: "Just as one comes to be seen, so one comes to see" — meaning, that one should be in the aspect of both seeing and being seen — this being the aspect of panim b'fanim [face to face], as is explained within the ma'amar. And because the Tzaddikim are mighty of strength, doers of His word — for they make and build the speech of Lashon HaKodesh, which is the aspect of Eretz Yisrael — therefore it is said: "the righteous shall inherit the land," etc. And incidentally — perhaps one may explain through this a very wondrous teaching in Shocher Tov on Tehillim 7: Shiggayon L'Dovid — Shlomo the King said: "one who guards his mouth and tongue," etc. And he also says: "do not be rash with your mouth." The prophets said before the Holy One Blessed be He: "Why do You benefit the nations of the world in this world?" He said to them: "Because I have written: 'and He repays His enemies to their face,'" etc. Chavakuk came…and drew a circle on the ground and said: "I will not move from here" — as it says: "Upon my watch-post I will stand, and I will station myself on the rampart, and I will look out to see what He will speak through me," etc. [Chavakuk 2:1]. The Holy One Blessed be He said: "I search after every one who has broken his ax — let him come to Me." He began to cry out: "How long, Hashem, have I cried and You have not listened?" [Chavakuk 1:2]. The Holy One Blessed be He answered and said to him: "You are a son of Torah and not an am ha'aretz [an unlearned person] — write for yourself on one tablet an alef-beis, and afterwards say: 'inform me of the End.'" And so it says: "And Hashem answered me and said: Write the vision and explain it on the tablets" [Chavakuk 2:2]. The Holy One Blessed be He said to him: etc. "Even now, when the End arrives, I will redeem you," etc. When Chavakuk heard this, he fell on his face, etc., and said: "Do not judge me as a willful sinner, but as one who erred" — as it says: "A prayer of Chavakuk the prophet — upon errors [shgiyonos]" [Chavakuk 3:1]. So far is its language. And Rashi similarly explained that the prayer was for this — that he had hurled words, etc. See the Sefer HaMidos HaChadash, letter Mammon, number 8.

And see in Sichos HaRan, Siman 59 — regarding the matter of when a person begins to enter into the service of Hashem and draws close to the true Tzaddik, how the evil within him begins to be clarified from the good — for at first it was mixed with the good and was not so noticeable. And one needs someone to stand over him to remove his dross and refuse each time, until what remains is pure and clear, as is truly fitting. And it would have been possible to remove the refuse and the filth from him immediately — but through this, the brain itself would also come out together with the filth, since everything is mixed together. Therefore it is necessary to be gradual, until one is purified little by little — so far is his language. And behold — the matter of the success of the non-Jews in this world, and the extraordinary length of the exile, is similarly on this pattern. For good and evil became greatly intermingled, and a very great and abundant clarification is needed — and ultimately, the good will be clarified and purified from within the evil entirely. This is the aspect of: "and He repays His enemies — to their face — to destroy them" [Devarim 7:10] — for He extends patience and waits for them until their measure is full. This is the aspect of: "when the wicked bloom like grass," etc., "to be destroyed forever" [Tehillim 92:8]. And behold — certainly the Holy One Blessed be He has the power to destroy and nullify the evil of all the non-Jewish nations immediately. But if so, it could happen that the good that still exists among them would also be lost. For the primary clarification of the aspect of the Tree of Knowledge — good and evil — is His will, blessed be He, that it should occur specifically through the human being — for this is why the world was created in an unrectified state. And therefore it is necessary to be gradual in the matter, until the clarification is completed through the is'arus d'lesata [Aramaic: the arousal from below] of the human being specifically. And then: "I will transform for all peoples a clear language [safah berurah]," etc. [Tzefaniyah 3:9] — specifically safah berurah [clear / purified language] — meaning, the holy sparks of the aspect of Lashon HaKodesh that fell among them — in the aspect of: "tet in the language of Koptis — two, and in the language of Africa — two" [Sukkah 5a], etc., as is explained elsewhere. But in truth, the primary power of the clarification through the human being's is'arus d'lesata is also only through His power, blessed be He — for "from You is everything," etc. [Divray HaYomim I 29:14]. And similarly, the Holy One Blessed be He is constantly occupied with this — to arouse the human being so that he should have some slight is'arus d'lesata. Yet even so, it is necessary that there be some slight is'arus d'lesata — in the aspect of: "Open for Me [an opening] like the eye of a needle," etc. [Shir HaShirim Rabbah 5:2]. This is the aspect of: "Return to Me and I will return to you" [Malachi 3:7]. And this is brought abundantly in the holy books. And behold — the primary teshuvah through which the clarification occurs is through the speech of Lashon HaKodesh itself — which is to multiply prayer and supplications, etc. As it is written: "Take words with you and return to Hashem," etc. [Hoshea 14:3]. And through this the good within the targum is clarified, and Lashon HaKodesh is perfected further through the is'arus d'lesata of the human being. And through this one understands the beginning of the aforementioned Midrash: "one who guards his mouth and tongue," etc. — that one must guard one's speech, etc. And the matter of what the prophets asked regarding the success of the non-Jews — and He answered them: "and He repays His enemies," etc. — that is, as stated above. And similarly, Chavakuk said: "Upon my watch-post I will stand," etc., "and I will look out to see what He will speak through me," etc. — meaning, he was waiting for when the matter of the perfection of the speech of Lashon HaKodesh — which is the aspect of full prophecy — would be completed to the point of the downfall of the non-Jews and the approach of the End. He said to him [G-d said to Chavakuk]: "I search after every one who has broken his ax — let him come to Me." For the speech of Lashon HaKodesh is the aspect of a double-edged sword, and it is the aspect of the ax through which one splits and separates the evil from the good within the Tree of Knowledge. And through this one understands the Midrash that says: when iron was created, all the trees of the forest trembled. He said to them: "If none of you enters me" — that is, the handle of the ax, which is made of wood — "I cannot do anything to any of you." For iron is the aspect of Malchus, as is known — which is the aspect of the speech of Lashon HaKodesh — and all the trees of the forest trembled — these are the seventy languages of the non-Jews. As it is written: "and He uncovered the forests," etc. [Tehillim 29:9] — see Rashi there — and many similar passages. He said to them: "If none of you enters me," etc. — meaning, that the primary subduing of them is through the clarification of the good within the targum [which is also included within the seventy languages and rises to Lashon HaKodesh, as stated above]. That is, He answered him [G-d answered Chavakuk] that even one who has broken his ax and blemished Lashon HaKodesh — even so, I search after him, that he should come to Me — for the Holy One Blessed be He Himself is occupied with this and arouses him, and searches after him, that he should return to Him. And yet even so it is necessary that there be some slight is'arus d'lesata, and that the person come to Him, blessed be He, in the aspect of: "Return to Me," etc., as stated above.

And then he began to cry out: "How long, Hashem, have I cried and You have not listened?" For he wanted that the perfection of the speech of Lashon HaKodesh that he himself merited — through his righteousness, for the Tzaddikim are the doers of His word, etc., as stated above — that this alone should be the is'arus d'lesata for the general redemption. And then the Holy One Blessed be He explained the matter to him further and said to him: "You are a son of Torah and not an am ha'aretz." For our Sages of blessed memory said [Berachos 47b]: "Who is an am ha'aretz? — whoever read and learned but did not serve Torah scholars," etc. — see there. And even though the intention is its literal meaning, as Rashi explained — nevertheless one may say that it also alludes to what Rabbainu of blessed memory is engaged with in this ma'amar — to explain that it is necessary to travel to the Tzaddik and to hear from his mouth, and it is not sufficient merely to study and examine books alone. And since you are not an am ha'aretz and you know that it is necessary to serve Torah scholars and to hear from their mouths specifically — and it is not sufficient to examine books alone — and all of this is for the sake of the perfection of Lashon HaKodesh. And this is the aspect of the fact that the Written Torah achieves its primary perfection through the Oral Torah specifically — as is explained elsewhere. And this is also the aspect of: "oral matters you may not say in writing," etc. — as is brought at the end of this ma'amar. From this itself it is also understood that clarifications after clarifications are needed. And at first there was only the Written Torah alone, and all the rest of Torah was entirely oral. And afterwards, as hearts diminished, it became necessary to permit writing also the Oral Torah — which is the Mishnah. And even so this was still insufficient, and it was also necessary afterwards to serve Torah scholars and to hear the explanation of the Mishnah from their mouths specifically — for what is written in a book is already in the aspect of Lashon HaKodesh coming from above, which has no perfection until one elevates the good from the targum. And it is not possible to explain this matter at much length. And so it is in every generation. Therefore: "Write for yourself an alef-beis" — these being the aspect of the letters of Lashon HaKodesh — "and afterwards say: 'Inform me of the End.'" For if you occupy yourself with this matter, you will understand on your own that it is not possible to hasten the End so quickly — because of the perfect clarification that is still needed through the is'arus d'lesata of the human being specifically. And this is: "Write the vision [chazon]" — prophecy is the aspect of Lashon HaKodesh — "and explain it on the tablets, so that the one who reads it may run — for there is yet a vision for the appointed time, and it speaks toward the end, and does not lie" [Chavakuk 2:2–3]. For even though you write the prophecy in good and clear explanation — which is the aspect of the perfection of Lashon HaKodesh — even so, they will still need prophecy, and the continuation of the tikkun of the perfection of Lashon HaKodesh further — until the clarification is completed. Then the speech of Lashon HaKodesh will be completed in its fullness — this being the aspect of: "and it speaks toward the end and does not lie" — that the speech will be completed in the aspect of the End of Redemption in truth and in fullness. And this is: "if it tarries — wait for it, for it will surely come; it will not be late" [Chavakuk 2:3]. For it is necessary to be very gradual, as stated above. (And this itself is also the aspect of chashmal [the mysterious divine fire of Yechezkel's vision — homiletically read as ittim chashos ittim memalelos: "times of silence, times of speech"] — for one must be very gradual in the matter of the continuation of the aforementioned tikkun, and it is not possible to grab and complete the tikkun in a single moment — for a time to be silent and a time to speak [Koheles 3:7].) For also because of this very reason one must travel and draw close specifically to the Tzaddik of the generation — as is understood in the ma'amar of: "And Hashem G-d built the rib," Siman 67. And in the ma'amar of: "And it came to pass afterwards," Siman 76.

When Chavakuk heard this, he fell on his face and said: "Do not judge me as a willful sinner, but as one who erred" — for he feared that perhaps in his insistence he had blemished the speech of Lashon HaKodesh, G-d forbid. And therefore he returned and prayed about this: "A prayer of Chavakuk — upon errors — Hashem, I have heard Your report and I was afraid," etc. [Chavakuk 3:1–2] — which alludes to the continuation of the aforementioned tikkunim. And through this the verses in Malachi 3 — which speak of the success of the wicked, etc. — are also understood: "Then those who fear Hashem spoke with one another," etc. And Rashi explained that they spoke so as not to cleave to their evil deeds — [which is the aspect of the perfection of the speech of Lashon HaKodesh that is dependent upon yir'ah]. And even though He does not hasten to return recompense: "I listened and heard, and I commanded that a Book of Remembrance be written before Me for those who fear Hashem and contemplate His Name" [Malachi 3:16] — "and they shall be Mine, says Hashem of Hosts, on the day that I make a treasure — and I will have compassion upon them as a man has compassion upon his son who serves him. And you will return and see the difference between the righteous and the wicked, and between one who serves G-d and one who does not serve Him" [ibid. 17–18] — that is, as stated above. For in every generation, the Tzaddikim occupy themselves with drawing down the aspect of the perfection of Lashon HaKodesh through yir'ah. And even though it is still not possible to complete the tikkun in its fullness — even so, their words are inscribed in the Book of Remembrance. For they are in the aspect of: "Write this as a remembrance in a book," etc. And through all of this, the good within the targum is clarified each time — until the clarification is completed in its fullness through the yir'ah, which is the aspect of the otzar [treasury]. Then will be the downfall of the wicked, and the evil within all the seventy nations will be nullified and will fall entirely — through the perfection of Lashon HaKodesh — in the aspect of lashon nofeil al lashon "language falls upon language" — a play on words, meaning that the holy tongue will overcome all tongues]. And the good will rise to the ultimate perfection, as stated above. Siman Kuf · סימן כ' Tisha Tikkunim — "Nine Rectifications"

ט' תִּקּוּנִים · Likutay Moharan I, Siman 20 The primary drawing down of the explanations of Torah in their fullness is in Eretz Yisrael — the aspect of: "for from Tzion shall go forth Torah" — and: "there is no Torah like the Torah of Eretz Yisrael." For all the explanations of Torah are written in the supernal heart — which is the aspect of Yerushalayim — and from there holiness flows to all of Eretz Yisrael. And also, in the merit of the Torah they draw down, one merits to Eretz Yisrael — as is explained within the ma'amar. And Moshe Rabbainu, may peace be upon him — who sinned in the striking of the rock, which is the aspect of: "the Rock of my heart" [Tehillim 73:26] — as it were — therefore it was said to him that he would not come to Eretz Yisrael. And also, the primary place of prayer — through which the explanations of Torah are drawn — is also in Eretz Yisrael, as stated above. And also, the awakening of the mateh oz [the staff of strength] to subdue the evil of the congregation — this too is primarily from there. As it is written: "Your staff of strength shall Hashem send from Tzion" [Tehillim 110:2] — in its literal sense.

For the primary perfection of avodah [Divine service] is that it be performed with the complete intention of the heart — in the aspect of: "and to serve Him with all your heart" [Devarim 11:13] — for the Merciful One desires the heart. And the heart is the aspect of Tzion and Yerushalayim, as stated above. And this is the aspect of: "Hashem loves the gates of Tzion" [Tehillim 87:2], as stated above. Siman Kuf-Alef · סימן כ"א Asika — "The Ancient One" [Atik Yomin] עַתִּיקָא · Likutay Moharan I, Siman 21

The primary drawing down of the Divine abundance — which is the aspect of Ruach HaKodesh [the Holy Spirit], the aspect of the spirit of wisdom that comes from the holy — is in Eretz Yisrael. For there is the primary wisdom, the primary prophecy, and the primary Ruach HaKodesh. And also there is the primary illumination of the makifim [surrounding / encompassing lights — the transcendent levels of the soul that surround rather than clothe the body] — which are the aspect of the light of the countenance — the aspect of: "and the light of Your countenance — for You favored them" [Tehillim 44:4]. And there is the primary place of the seven lamps — for it is the aspect of truth, the aspect of the holiness of the mouth. And there is the primary place of yir'ah and humility — which is the aspect of the holiness of the nose. And there is the primary holiness of the eyes — the aspect of: "the eyes of Hashem your G-d are upon it always." And it is written: "three times a year shall all your males appear" — and our Sages of blessed memory expounded: "Just as one comes to be seen, so one comes to see." And there is the primary holiness of the ears — through emunah in the wise. This is the aspect of: "you shall not turn from the ruling" [Devarim 17:11] — said in connection with the Sanhedrin that sits there. And because there is the primary perfection of da'as [consciousness / Divine knowledge] and wisdom — therefore it is said: "it lacks nothing" — the aspect of kulo HaTov v'HaMetiv [entirely the Good and the Beneficent], without any deficiency whatsoever. And also because of this it is called Artzos HaChayyim — for through this one merits eternal life. And through da'as one is included in His unity, blessed be He — which is the primary perfection. And this is the aspect of: "and who is like Your people Israel — one nation in the land" — specifically in the land — as is brought in the holy Zohar. For there one is included in His unity, blessed be He — and there is the primary perfection. As the holy Zohar writes: "Completeness [shlimu] is found nowhere but in the holy land of Israel" — as stated above in Siman 14. And therefore there is the primary nullification of anger and cruelty — as our Sages of blessed memory said: "He placed a heart of rage [lev rogez] in Bavel — it is there that it is written" [implying that in Bavel / exile, the angry heart has its domain — not in Eretz Yisrael]. And all of this is through da'as. And because this da'as is the aspect of the World to Come — therefore: "one who walks four cubits in Eretz Yisrael is assured that he is a child of the World to Come."

End of Installment Two. This completes the full, word-for-word translation of Simanim 6–21 of Likutay Kama. Every word of the Hebrew source has been rendered, including all internal cross-references, citations, and parenthetical discussions. Note on Siman 19 — Tefillah L'Chavakuk: This is by far the longest siman in the work, containing an extended and intricate exposition on Lashon HaKodesh, the clarification of good from evil within targum, the reason for the length of exile, Chavakuk's circle, the Midrash of the ax, the necessity of traveling to the Tzaddik, and the mystery of chashmal. It has been translated in full. The next installment will continue with Siman 22 onward. נ נח נחמ נחמן מאומן

Zimras HaAretz — Complete Translation, Installment Two. Simanim 6–21 of Likutay Kama. Zimras HaAretz — Installment Three: Simanim 22–38 זִמְרַת הָאָרֶץ — הַמְשֵׁךְ

Zimras HaAretz — Installment Three Likutay Kama · Simanim 22–38 · Complete Word-for-Word Translation נ נח נחמ נחמן מאומן Na Nach Nachma Nachman MayUman Likutay Kama — Continued Siman Kuf-Bais · סימן כ"ב

Chovos HaLevavos — "Duties of the Hearts" חוֹבוֹת הַלְּבָבוֹת · Likutay Moharan I, Siman 22 The primary illumination of the Shivah Ro'im [the Seven Shepherds — Avraham, Yitzchak, Yaakov, Moshe, Aharon, Yosef, and Dovid] to complete the faith of Israel is in Eretz Yisrael — in the aspect of: "dwell in the land [specifically] and tend to faithfulness" [Tehillim 37:3]. And the aforementioned Shepherds are the totality of holiness — the aspect of: "all His holy ones are in Your hand" [Devarim 33:3]. And therefore Eretz Yisrael is also the aspect of the totality of holiness — the aspect of the Ten Sanctities with which Eretz Yisrael was sanctified.

And it is impossible to come to these Shepherds except through azus [boldness / holy brazenness], etc. And this is the aspect of: "You led with Your strength to Your holy abode" [Shmos 15:13] — in its literal sense — meaning, to Eretz Yisrael. And therefore Yerushalayim is called "a city of strength for us" [Yeshayahu 26:1]. And it is said: "so in the sanctuary I have beheld You, to see Your strength," etc. [Tehillim 63:3]. And there all the tikkunim of teki'ah, shevarim, and teru'ah [the three shofar sounds] are drawn down. Teki'ah — this is the aspect of: "blow the shofar in Tzion" [Yoel 2:15]. Shevarim [broken sounds] — this is the aspect of: "break [shaber teshaber] their pillars" [Shmos 23:24] — to break the brazenness of the Sitra Achra and to nullify all false faiths. Teru'ah [a trembling blast] — this is the aspect of the Shepherds (Ro'im). This is the aspect of: "I will bring them to their land and tend them upon the mountains of Israel…in good pasture I will feed them," etc. [Yechezkel 34:13–14]. And all of this is drawn down through the aspect of the holy voice. And this is the aspect of: "if you will truly listen to His voice," etc., "for My angel will go before you and bring you to the Emori," etc., "you shall not bow to their gods — break [shaber teshaber] their pillars" [Shmos 23:22–24]. And it is written: "And we cried out to Hashem," etc., "and He heard our voice," etc., "and Hashem brought us out of Egypt with a strong hand," etc. — the aspect of the subduing of the Malchus d'Sitra Achra, which is only through boldness — "and He brought us to this place and gave us this land" [Devarim 26:7–9]. And this is the aspect of the conquest of Yericho, which was through the shofar voice, as stated above. And to come to the holy boldness is through simchah [joy]. And this is the aspect of the sanctity of Eretz Yisrael — where there is the source of joy, as stated above. And the primary joy is through the aspect of na'aseh v'nishma "we will do and we will hear" — Israel's acceptance of the Torah at Sinai] — which are the aspect of Torah and prayer. And the primary place of Torah and prayer in their fullness is in Eretz Yisrael, as stated above. And one must go from level to level, etc., as is explained within the ma'amar. And this is the aspect of the sanctity of Eretz Yisrael — which is most suited for this matter, that one be able to ascend from level to level in the service of Hashem.

As is understood in the Zohar [I, folio 80] regarding Avraham — and there [folio 150b] regarding Yaakov: "in this place he ascended from this level to another level," etc. And this is the aspect of: "for from Tzion shall go forth Torah and the word of Hashem from Yerushalayim" [Yeshayahu 2:3]. "The word of Hashem" is the aspect of prayer — the aspect of: "and I place My words in your mouth" [Yeshayahu 51:16], as is brought in the ma'amar of al asher me'alem, Siman 48, and in Likutay Moharan Tanina, Siman 1, Tik'u Memshala. And because na'aseh v'nishma is the aspect of supernal Chochmah and lower Chochmah — therefore Avira d'Eretz Yisrael machkim. And this is the aspect of Yerushalayim — which is the aspect of yir'ah shalem [complete awe — from the joining of yir'ah [awe] and shalem [complete]] — the aspect of the complete utterance [ma'amar hashalem] — through which faith is completed. And therefore it is called kiryas ne'emanah [the faithful city], as all this is explained within the ma'amar. And there one merits that the descent shall be for the ultimate purpose of ascent — through teshuvah — to the point where transgressions are transformed into merits. And this is the aspect of: "the people that dwells in it — their iniquity is forgiven." And through all of the above, the seal within the seal is rectified and preserved — which is the aspect of: "seal up the Torah among My disciples" [Yeshayahu 8:16] — the aspect of: "and all your children shall be disciples of Hashem," etc. [Yeshayahu 54:13], as is explained within the ma'amar. And this is the aspect of the sanctity of Eretz Yisrael, as is explained explicitly in the Zohar Chadash on the entire Megillas Rus: the chatum Torah b'limuday [seal of Torah among disciples] is in Eretz Yisrael — there they are called disciples of Hashem, and not outside the Land. And there is the primary shalom [peace] — the aspect of: "praise Hashem, O Yerushalayim," etc., "who sets your borders as peace," etc. [Tehillim 147:12, 14]. And it is written: "and I will place peace in the land," as stated above.

And behold — in this ma'amar it is explained that through yir'ah — which is bushah [shame], the aspect of yireh boshes [one who is ashamed / in awe] — one merits to simchah [joy]. For yir'ah is the aspect of the complete utterance — within which is also included the half-utterance [chatzi ma'amar], the aspect of ben [son] — which is the aspect of even Yisrael [the Stone of Israel — Bereishis 49:24, read as av u'ven — father and son together]. And there it is explained what our Sages of blessed memory said: "Great is shame, for it is doubled twice," etc. And this is the aspect of: "instead of your shame — double; and instead of disgrace — they will sing of their portion; therefore in their land they shall inherit double" [Yeshayahu 61:7] — [for all of this is the aspect of the sanctity of Eretz Yisrael, as stated above] — "everlasting joy shall be theirs." For this is the aspect of the adornments of na'aseh v'nishma — which are the aspect of: "and everlasting joy upon their heads" [Yeshayahu 51:11], as is explained within the ma'amar. Siman Kuf-Gimel · סימן כ"ג [numbered in source as Siman 103] Tzivisa Tzedek — "You Commanded Righteousness" צִוִּיתָ צֶדֶק · Likutay Moharan I, Siman 103

The primary anpin nehirin [Aramaic: radiant countenance / illuminated face] — the aspect of simchah [joy], the aspect of life — is in Eretz Yisrael, as stated above. And therefore it is called Eretz HaChayyim [the Land of the Living]. For of Eretz Yisrael it is said: "a land that lacks nothing" — which is the opposite of the desire for money, where the more one has, the more one lacks — the aspect of: "one who has one hundred desires two hundred" [Koheles Rabbah 1:34] — as is understood also in Likutay Moharan Tanina, Siman 40. For Eretz Yisrael is the aspect of truth and faithfulness, as stated above. And because the primary goal — to merit being saved from the face of the Sitra Achra and to illuminate oneself with the light of the face of the Living King — which is the aspect of the sanctity of Eretz Yisrael, the aspect of: "and the light of Your countenance — for You favored them", as stated above — is through the tikkun ha-bris, the aspect of Tzaddik [the righteous one / the holy covenant]. Therefore it is said of it: "the righteous shall inherit the land." And all Israel are called tzaddikim on account of the bris. And this is the aspect of: "and your people are all righteous — forever shall they inherit the land." And the bris is the aspect of Shaddai — the aspect of mezuzah. And this is the aspect of the lengthening of days through the mitzvah of mezuzah, as is explained within the ma'amar. And this is the aspect of: "and I appeared to Avraham," etc., "as El Shaddai," etc. [Shmos 6:3], and: "and I have also established My covenant with them — to give them the Land," etc. And this is the aspect of what concludes the portion of mezuzah: "in order that your days and the days of your children be multiplied…upon the land," etc. — the aspect of Eretz Yisrael. And because the primary abundance of wealth and livelihood is drawn from truth — in the aspect of kushta ka'ay [Aramaic: truth stands firm / endures] — the aspect of: "the wealth of a man that keeps him on his feet" [alluding to the teaching that a person's livelihood gives him the ability to stand upright]. And this is the aspect of: "our feet were standing in your gates, O Yerushalayim" [Tehillim 122:2] — where there is the primary sanctity of Eretz Yisrael. And therefore our Sages of blessed memory said: "The entire world is sustained from the residue of Eretz Yisrael" [Ksubos 112a] — for from there comes all sustenance and abundance.

Siman Kuf-Daled · סימן כ"ד Amtza'isa — "The Middle One / The Intermediary" אַמְצָעִיתָא · Likutay Moharan I, Siman 24 The performance of mitzvos with simchah [joy] — one merits this in Eretz Yisrael. This is the aspect of what is stated there many times: "and you shall rejoice [v'simachtem]" or "and you shall rejoice [v'samachta] before Hashem your G-d" [Devarim 12:12, etc.]. And in the portion of rebuke it is written: "because you did not serve Hashem your G-d with joy" [Devarim 28:47]. For in the Diaspora, the klippos [negative shells / husks] hold sway — and they are the aspect of atzvus [sadness / depression]. This is the aspect of the dust of the outside of the Land, which is ritually impure — for it is from the aspect of the Sitra Achra — the aspect of sadness and laziness, as is known.

But the dust of Eretz Yisrael is the aspect of humility and lowliness — through which one merits to joy. As it is written: "and the humble shall be added to Hashem — with joy" [Yeshayahu 29:19]. And it is written: "the humble shall hear and be glad" [Tehillim 34:3]. For Eretz Yisrael is the aspect of leva d'alma [the heart of the world] — where there is the source of joy — as it is written: "You have placed gladness in my heart" [Tehillim 4:8]. And it is itself the aspect of the Shechinah — which is the aspect of the heart — the aspect of the joy of Israel. And this is the aspect of: "bring us in joy to our land." And there is the primary place of the offering of ketores [incense] — the aspect of: "incense gladdens the heart" [Mishlei 27:9]. And it is the aspect of Malchus d'asiyah [the Kingship of the world of Action — the lowest of the four spiritual worlds], as is known. And Malchus clothes the Netzach, Hod, and Yesod [the seventh, eighth, and ninth sefiros] — which are the vessels of walking. And this is the aspect of: "our feet were standing in your gates, O Yerushalayim." And this is the aspect of the excellence of one who walks four cubits in Eretz Yisrael — specifically walking — the aspect of: "and a spirit to those who walk in it", as our Sages of blessed memory expounded. And there is the primary source of blessing drawn from the hands — the aspect of: "in every place where I cause My Name to be mentioned, I will come to you and bless you" [Shmos 20:21]. And as is further explained below in Siman 31. And the primary blessing is seichel [intellect / wisdom] — this being the aspect of: "the sanctuary of Hashem — Your hands established" [Shmos 15:17]. And therefore Avira d'Eretz Yisrael machkim. And there too is the aspect of emunah [faith] that must be drawn into the blessing of the intellect — this being the aspect of: "dwell in the land and tend to faithfulness."

And in the innermost dimension of the blessings, that which arranges and settles, etc., is blessed — which is the aspect of Keser [the Crown — the highest of the sefiros], the aspect of Ehyeh — the aspect of: "and I will be with you [va'ehyeh immach] and bless you" [Bereishis 26:3]. And this verse is said in connection with the inheritance of Eretz Yisrael — as it was said to Yitzchak: "sojourn in this land, and I will be with you and bless you — for to you and your descendants I will give all these lands." And there too one needs emunah, etc. And this too is the aspect of: "dwell in the land" — the aspect of: "dwell in the land that I tell you", said there to Yitzchak — "and tend to faithfulness." And through all of this one merits to apprehend the Ohr Ayin Sof [the Infinite Light] — which is the aspect of amtza'isa d'alma [Aramaic: the midpoint / center of the world]. Therefore the primary apprehension of His Divinity, blessed be He, is in Eretz Yisrael, as is understood in the holy Zohar. And this is the aspect of what our Sages of blessed memory said: "All who dwell in Eretz Yisrael are like one who has a G-d" — that is, as stated above. And therefore they were precise in saying specifically domeh [likened / similar] — like one who has — for in truth, even so, "He is not known and cannot be made known" [lo yada v'lo isyada]. And this itself is the ultimate of knowing, as is explained within the ma'amar. And therefore Eretz Yisrael — and in particular Yerushalayim — is at the center of the world, as our Sages of blessed memory said. For there is the primary illumination of the Infinite Light, blessed be He — which is the aspect of amtza'isa d'alma, as stated above. Siman Kuf-Hay · סימן כה Achavi Lan — "Show Us" [an Aramaic opening]

אַחֲוֵי לָן · Likutay Moharan I, Siman 25 The primary subduing of the medameh [the imaginative faculty — the lower faculty of the mind that generates fantasies and false images] and the ascent of the seichel [intellect / true understanding] is in Eretz Yisrael. For the primary wellspring of wisdom goes forth from the Sanctuary — and there they would offer sacrifices, which are the aspect of the breaking of the medameh, as is explained within the ma'amar. And therefore Avira d'Eretz Yisrael machkim, and it is most suited there to ascend from level to level, as stated above. And then one must break at each level the klipah [husk / negative shell] that precedes the fruit — which is the aspect of the medameh. This is the aspect of: "a throne of glory — exalted from the beginning — the place of our sanctuary" [Yirmiyahu 17:12] — also in its literal sense. For there is the primary place of drawing down these tikkunim. And to subdue the medameh is through the revelation of the greatness of the Creator — this being the aspect of: "Great is Hashem and greatly praised in the city of our G-d," etc. [Tehillim 48:2], and it is written: "Hashem is great in Tzion," etc. [Tehillim 99:2]. For there is the primary place of the revelation of the greatness of the Creator, blessed be He. And therefore in the Psalm of "Give thanks to Hashem — call in His Name" [Tehillim 105 / Divray HaYomim I 16] — which speaks also of the matter of the inheritance of Eretz Yisrael, as it says: "to you I will give the land of Kena'an," etc. And the revelation of the greatness of the Creator is through tzedakah [charity / righteousness] — which is also the aspect of Eretz Yisrael — the aspect of: "and righteousness shall dwell in the orchard", as stated above. And there is the primary revelation of the supernal colors [gavanim ila'in] — the aspect of the eyes of Hashem — the aspect of: "the eyes of Hashem your G-d are upon it always." For there is the primary glory of Israel — the aspect of: "forever shall they inherit the land — a shoot of My planting, the work of My hands, to be glorified." The aspect of: "and who is like Your people Israel — one nation in the land" — specifically in the land, as stated above.

And there is the primary increase of silver and gold for Israel — as it is written: "for Hashem your G-d brings you to a good land," etc., "and silver and gold will increase for you," etc. [Devarim 8:7, 13]. And also there is the primary source of the joy of the mitzvah, as stated above — through which the medameh is also broken and one ascends to the level of seichel. Siman Kuf-Vav · סימן כ"ו Retzitza — "The Pressing / Crushing" [an Aramaic term] רְצִיצָא · Likutay Moharan I, Siman 26

The primary rectification of machshavos zaros [extraneous / alien thoughts] during prayer, and the elevation of the holy sparks, is through the sanctity of Eretz Yisrael, as stated above. And because one must give over one's soul for this — as is explained within the ma'amar [and as is understood also in the writings of the Ari, of blessed memory, regarding the elevation of the holy sparks through self-sacrifice] — therefore for the most part it is impossible to come to Eretz Yisrael except through an act of mesiras nefesh [self-sacrifice / total dedication]. Siman Kuf-Zayin · סימן כ"ז Retzitza Bais — "The Pressing — Second Part" רְצִיצָא ב' · Likutay Moharan I, Siman 27

Eretz Yisrael is the aspect of tikkun ha-bris [rectification of the holy covenant], as is known. And it is the aspect of: "strength and joy are in His place" [Divray HaYomim I 16:27]. For it is called "a city of strength for us," as stated above. And it is the "joy of all the earth," as stated above. And through this one merits hadras panim [a radiant, majestic countenance] — the aspect of the purification of one's wisdom in the expositions of Torah — which is also the primary thing in Eretz Yisrael. For: "there is no wisdom like the wisdom of Eretz Yisrael, and there is no Torah like the Torah of Eretz Yisrael." And it is called Eretz HaChayyim — the aspect of: "seek Me and live" [Amos 5:4]. And through this one merits the purification of one's voice of song. And this is the aspect of: "I walked to the house of G-d with a voice of song" [Tehillim 42:5]. And it is said: "and they shall come to Tzion with song" [Yeshayahu 35:10] — and many like these. And through this one merits shalom [peace] — this being the aspect of: "and I will place peace in the land." And shalom is the aspect of Shabbos [the Sabbath]. And therefore the first conquest of Eretz Yisrael — which is the conquest of Yericho — was on Shabbos. And because the way of shalom is to clothe itself in bitterness — therefore Eretz Yisrael is one of the three things that were given through suffering. And through shalom one merits to draw the entire world to His service, blessed be He. And this is the aspect of: "peoples will call out upon the mountain." And: "beloved is Eretz Yisrael, for it renders converts fit," as stated above. And therefore at the beginning of the return of Yaakov our father, may peace be upon him, to Eretz Yisrael — it is written: "and Yaakov came shalem [whole / peaceful] to the city of Shechem" [Bereishis 33:18] — for all of the above is included in this. Siman Kuf-Ches · סימן כ"ח

Beni Lan — "Build for Us" [an Aramaic opening] בְּנֵי לָן · Likutay Moharan I, Siman 28 Eretz Yisrael is the aspect of emunah [faith], as stated above. And it is the aspect of Avraham — who was the head of the believers and the first to inherit Eretz Yisrael. And he is the aspect of Chesed [lovingkindness] — the aspect of: "through the mighty deeds of Your salvation — Your right hand" [Tehillim 20:7]. For Eretz Yisrael is the aspect of yemin [the right side], as stated above. And it is said: "a heritage for Israel His servant — for His lovingkindness is eternal" [Tehillim 136:21–22]. And it is said: "Your lovingkindness, Hashem, fills the earth" [Tehillim 119:64]. And through this Chesed, the alafim [the letter alef in its various mystical aspects — related to the word elef, "thousands," and to the concept of infinity] are rectified.

And perhaps this is the secret of the fact that the chaluts [the advance guard] who crossed before Israel to conquer the land were approximately forty thousand [Yehoshua 4:13] — corresponding to the four alafim, each of which is included within ten, as is known. And also because the alef itself is also the aspect of yud, as is explained at the end of the ma'amar. And therefore there were forty thousand. (And similarly in the Song of Devorah it is said: "was there a shield or spear to be seen among forty thousand in Israel?" [Shoftim 5:8].) And according to Rashi's explanation, it means that this [the forty thousand of Israel] was to correspond to that [the forty thousand of the enemy]. And also the fallen alafim are in the aspect of forty thousand, as stated above. And similarly in Shmuel [I:4:2] it is written: "and they struck approximately four thousand men" — for they overpowered at that point, as stated above. (And in Shmuel II:10 it is written that Dovid slew from Aram forty thousand horsemen — for he overpowered through the holy alafim stated above.) And there in Eretz Yisrael the korban tamid [the daily continuous offering] is offered — which is the rectification of the alafim. And through this they conquer the Land — the aspect of: "and the land shall be conquered before Hashem" [Bamidbar 32:22]. And similarly: "and the land shall be conquered before us" [ibid. 32:29]. And our Sages of blessed memory said: "tamid [always / the daily offering] refers only to Eretz Yisrael — as it says: 'the eyes of Hashem your G-d are upon it tamid [always]'" [Devarim 11:12]. And this is what our Sages expounded [Megillah 3a] on the verse: "And it came to pass when Yehoshua was at Yericho — he raised his eyes and saw, and behold — a man stood before him," etc. [Yehoshua 5:13]. He [the angel] said to him: "Last evening you neglected the evening tamid offering — and now you have neglected Torah study." He [Yehoshua] said: "For which of these have you come?" He replied: "Now I have come." Immediately: "and Yehoshua lodged" [ibid. 5:8] — meaning he lodged in the depths of halachah. And Rabbi Shimon bar Unia said: "Greater is Torah study than the offering of the temidim — as it says: 'Now I have come.'" So far is its language. That is, as stated above — for the primary conquest of Eretz Yisrael is through Torah, as it is written: "He gave them the lands of nations," etc., "in order that they observe His statutes and guard His teachings" [Tehillim 105:44–45]. And similarly He warned Yehoshua: "the book of this Torah shall not depart from your mouth," etc., "for then you will make your way prosperous and then you will act wisely" [Yehoshua 1:8]. For through the halachos of the Torah — which are the aspect of Chesed [as our Sages of blessed memory said: one who withholds halachah from a student is as if he withholds chesed from him] — through this the fallen alafim are rectified, and emunah is drawn down, and all forms of heresy are broken, and one overpowers one's enemies and merits the conquest of Eretz Yisrael.

And similarly, through the korban tamid, one also draws down this aspect of tikkun. Therefore he asked him about both of them — for it was then at the beginning of the conquest of the Land, and they needed this most urgently. And four times alef — together with the kollel [the additional unit counting the word itself] — has the gematria of ha-tam [the wholesome one], as is explained within the ma'amar. And therefore it is common in the language of our Sages of blessed memory to call Eretz Yisrael by the name hatam [there / that place] — such as: "and one of ours who ascends le'hatam [to that place]" — and many similar usages. For there they draw down the aspect of the rectification of the alafim. And there is the primary baisah [Aramaic: house] — which is between heaven and earth — the aspect of: "for all that is in heaven and in earth" [Divray HaYomim I 29:11]. The aspect of: "the place of Your dwelling that You made, O Hashem" [Shmos 15:17]. The Bais HaMikdash below is aligned opposite the Bais HaMikdash above. The aspect of: "Yerushalayim — built as a city that is joined together" [Tehillim 122:3] — as our Sages of blessed memory expounded. And also because the primary inheritance of the Land belongs only to Yaakov and his sons — and Yaakov is called by the name of a lamb, as Rashi explained in the portion of the Nesi'im [Bamidbar 7:15]: "a lamb — corresponding to Yaakov." And this is what is explained at length in Daniyel — regarding the destruction of the Bais HaMikdash and the nullification of the tamid and the overpowering of heresy and idolatry — as it is written: "from the time that the tamid is abolished and the abomination of desolation is set up" [Daniyel 12:11] — and others like it. For the primary nullification of heresy and idolatry — the aspect of the rectification of the alafim — is through the tamid, as stated above. Siman Kuf-Tes · סימן כ"ט

Ha'i Gavra — "This Man" [an Aramaic opening] הַאי גַּבְרָא · Likutay Moharan I, Siman 29 Eretz Yisrael is the aspect of tikkun ha-bris, as is known, and as stated above. And through this, da'as [Divine consciousness / knowledge] and the mochin [higher mindedness] are elevated. And this is the aspect of Avira d'Eretz Yisrael machkim, and: "there is no wisdom like the wisdom of Eretz Yisrael." And because tikkun ha-bris is the general tikkun for all the negative prohibitions — therefore: "the people that dwells in it — their iniquity is forgiven." And through tikkun ha-bris, livelihood comes without burden and toil, etc. And this is the aspect of: "a land in which you will not eat bread in poverty" [Devarim 8:9]. And there is the primary aspect of the perfection of the tikkun of speech, as stated above — meaning, that the speech should be heard and accepted. And therefore prayer is most accepted there, as is known. And there it is most suited to speak of the secrets of Torah, as is understood in the holy Zohar — this being the aspect of: "open your mouth," etc. For Eretz Yisrael itself is the aspect of Malchus peh [Kingship of the mouth / speech] — this being the aspect of: "in order that my glory may sing to You and not be silent" [Tehillim 30:13] — the aspect of: "glorious things are spoken of you" [Tehillim 87:3] — said of Eretz Yisrael.

And there is the primary praise of the Tzaddikim — the aspect of: "the righteous shall inherit the land," etc. And it is said: "and your people are all righteous — forever shall they inherit the land," etc., "the work of My hands — to be glorified" — specifically. And this is the aspect of Eretz Yisrael itself — which was praised in the Torah with many praises. And this is also the mitzvah of bringing the bikurim [first fruits], and also the viddui bikurim [the confession recited with the first fruits] — which gives praise and thanks to the Holy One Blessed be He for the inheritance of Eretz Yisrael. And see in the Zohar Chadash, Parshas Chukas: "Come and see: this offering [of first fruits] — the holy land is called by it and praised through the seven supernal fruits that are in it," etc. "For the Holy One Blessed be He commanded them, when they entered the holy land, that they should join — woman with her husband — as it is written: 'and you shall take from the first of all the fruit of the ground,' etc. And what is 'the fruit of Adam [the human being] above?' — this is Yosef, who is called Tzaddik," etc. "And that fruit joins with the basket — which is the Matronisa [the Divine Feminine / the Shechinah]", etc. "And then: 'and you shall go to the place,' etc." This is aligned with our matter. And this is what is brought in the books: the word טנ"א [tena — the basket of first fruits] is an acronym for טעמים, נקודין, אותיות — te'amim, nekudim, osiyos [cantillation notes, vowel points, and letters — the three levels of the written Torah's structure]. Meaning, the perfection of speech — which is the aspect of Malchus, the aspect of the aforementioned Matronisa — through the praise of the Tzaddikim. And therefore also regarding the order of prayer in its plain sense — our Sages of blessed memory said: "a person should always first arrange the praise of the Omnipresent and then ask for his needs" [Berachos 32a]. For the Holy One Blessed be He is the Tzaddik of the world — and through the praise of the Tzaddikim, speech is rectified so that it is heard and accepted, as stated above. And therefore after the praise of the Omnipresent in the first three blessings [of the Amidah], one begins with "You graciously endow the human being with knowledge" — for through the praise of the Tzaddikim, da'as is elevated, and then there is good in the speech, and through this it is heard and accepted. And this is the aspect of the rectification of wine explained within the ma'amar — as is brought in the Zohar Chadash, Parshas Lech: "there is no wine called 'good wine' like the wine of Eretz Yisrael," etc. And behold — the primary rectification of wine is to sweeten its redness until it is transformed into an aspect of whiteness — the aspect of: "though your sins be like scarlet — they shall become white as wool" [Yeshayahu 1:18]. And this is through the true Tzaddik who gazes upon it with his eyes. And this is the aspect of: "his eyes are sparkling [chachlili] from wine — and his teeth white from milk" [Bereishis 49:12] — said in the praise of Eretz Yisrael. See the Targum there.

And similarly, the rectification of honest business dealings — which is through tzedakah — is also in Eretz Yisrael. For there the desire for money is rectified, as stated above, and there is the primary perfection of tzedakah, as stated above. And as is understood in the ma'amar of Dirshu, Siman 37. And there is the primary rectification of the mochin — the aspect of: "from the right side — a white brain like silver" [an Aramaic formulation from the Zohar]. And yemin [right] is the aspect of Eretz Yisrael, as stated above. Siman Lamed · סימן ל' Mishra — "The Permitted / The Released" [an Aramaic term] מִישְׁרָא · Likutay Moharan I, Siman 30

Eretz Yisrael is the aspect of Malchus [Kingship] — the aspect of chochmah tata'ah [lower wisdom / the lower dimension of Divine Wisdom] — the aspect of the measurement of the letters of the Torah, as our Sages of blessed memory said: "a land of wheat and barley," etc. [Devarim 8:8] — all of these were said for the purposes of measurement [shi'urim — the precise halachic quantities]. And there all the mitzvos of the Torah apply — in all of which there are precise measures and boundaries according to His wisdom, blessed be He. And therefore: "there is no Torah like the Torah of Eretz Yisrael, and there is no wisdom like the wisdom of Eretz Yisrael." And within this lower wisdom, the supernal intellect of the apprehension of G-dliness is clothed — for the primary apprehension of G-dliness is in Eretz Yisrael, as stated above. And one must draw vital life-force to the lower wisdom from the light of the countenance. And therefore there in Eretz Yisrael the light of the countenance shines — the aspect of: "and the light of Your countenance — for You favored them," as stated above. For there is the source of simchah — through which the light of the countenance comes. In particular, because the primary joy is from the mitzvos — and in Eretz Yisrael all the mitzvos apply — and therefore there joy is in its fullness. And this is also the mitzvah of aliyah la'regel [ascending to Yerushalayim on the three pilgrimage festivals], as is explained within the ma'amar. And there in Eretz Yisrael is the primary revelation of Chesed, as stated above — through which one cuts off and separates Malchus from the four kingdoms of the Sitra Achra and elevates it to the light of the countenance. And therefore Avraham — who was the man of Chesed and occupied himself with the rectification of Malchus — therefore was the first to inherit Eretz Yisrael. And Avraham instituted the morning prayer — which is the aspect of the four sons [of the Haggadah], who are the aspect of the four holy kingdoms. And therefore the questions of the sons were placed adjacent to the matter of the inheritance of Eretz Yisrael, as is explained in Parshas Bo and in Parshas Va'eschanan.

And the totality of the four kingdoms of the Sitra Achra is Amalek. And therefore he is the first one who prevents entry into the sanctity of Eretz Yisrael — as it is written: "Amalek dwells in the land of the Negev" [Bamidbar 13:29]. And the primary revelation of Chesed is through tochachah [rebuke / moral correction]. And therefore our Sages of blessed memory said: "Yerushalayim was destroyed only because there was no rebuke within it." And therefore Eretz Yisrael is one of the three things given through suffering — and this is derived from what is written: "and you shall know", etc., "for as a man chastises his son", etc. [Devarim 8:5] — and adjacent to it: "for Hashem your G-d brings you to a good land," etc. [ibid. 8:7]. For the sufferings come from the aforementioned aspect of tochachah. And when one accepts them with love — through this one merits to the revelation of Chesed — the aspect of: "let the righteous strike me with chesed [kindness] and let him rebuke me", etc. [Tehillim 141:5]. And there is the primary rectification of prayer and Torah and the holy boldness, as stated above — and around all of this revolves the matter of the tochachah of the Tzaddik, as is explained within the ma'amar. Siman Lamed-Alef · סימן ל"א Ais Lan Be'ira — "We Have a Well" [an Aramaic opening] אִית לָן בֵּירָא · Likutay Moharan I, Siman 31

The primary perfection of tzedakah [charity / righteousness] is in Eretz Yisrael — as it is written: "and righteousness shall dwell in the orchard," as stated above. For the primary importance of tzedakah is emunah — and Eretz Yisrael is the aspect of emunah, as stated above. And emunah is the source of blessing — as He said to Avraham: "go forth," etc., "and I will bless you," etc. [Bereishis 12:1–2]. And to Yitzchak: "sojourn in this land and I will be with you and bless you." And regarding Yaakov it is said: "El Shaddai appeared to me in Luz, in the land of Kena'an, and blessed me," etc. [Bereishis 48:3]. For: "there Hashem commanded the blessing" [Tehillim 133:3]. And it is said: "may Hashem bless you from Tzion," etc. [Tehillim 128:5]. And because the primary perfection of the celestial spheres [galgalim] is through emunah — which is the aspect of Eretz Yisrael — therefore the first place where Israel camped when they crossed the Jordan was called Gilgal [related to galgal — sphere / wheel]. (Although there it is explained that it was called thus because of: "today I have rolled away [gilosi] from you" [Yehoshua 5:9], etc. — through the blood of milah [circumcision]. This too — for the celestial spheres are also dependent upon the guarding of the bris, as is explained in this ma'amar within.) And there is the primary light of da'as — the aspect of: "to know Your way in the earth" [Tehillim 67:3] — and the light of Torah — for: "there is no wisdom like the wisdom of Eretz Yisrael, and there is no Torah like the Torah of Eretz Yisrael," as stated above. And similarly Eretz Yisrael is the aspect of bris — the aspect of: "and He cut a covenant with him — to give the land of the Kena'ani," etc. [Nechemiah 9:8]. And it is said: "and I have also established My covenant with them to give them the land of their sojournings." And it is said: "and He established it to Yaakov as a statute, to Israel as an eternal covenant, saying: to you I will give the land of Kena'an" [Tehillim 105:10–11] — and many like these. And the sanctity of Eretz Yisrael — which is the aspect of emunah, as stated above — is dependent upon the guarding of the bris, as our Sages of blessed memory said: "on condition that you guard My covenant" [see Bereishis 17:9 with Rashi], as stated above. And there are two aspects of bris — the aspect of Tzaddik and of lamdan [a Torah scholar]. As it is written: "the righteous shall inherit the land" — and it is said: "and all your children shall be disciples of Hashem" [Yeshayahu 54:13] — which is specifically in Eretz Yisrael and not outside the Land, as stated above in Siman 22 in the name of the Zohar. And: "there is no Torah like the Torah of Eretz Yisrael."

And lamdan [the scholar] is the aspect of the raki'a [firmament] that separates between pure waters and impure waters — between forbidden and permitted, valid and invalid, impure and pure. And therefore this distinction is stated adjacent to the inheritance of Eretz Yisrael — as it is written in Parshas Kedoshim: "and I said to you: you shall inherit their land," etc., "and I will give it to you," etc., "and you shall distinguish between the impure animal," etc. [Vayikra 20:24–25]. (And Rashi explained: between an animal whose majority of the drop of life [simanim] has been severed and one whose half has been severed, etc.) "And you shall not make yourselves detestable with animal or bird," etc., "which I have set apart for you as impure." And before these verses He warned about forbidden relations — which is the aspect of the supernal bris, the aspect of Tzaddik. And He concluded: "and you shall observe all My statutes and all My ordinances and do them — and the land shall not vomit you out," etc. — as stated above. And similarly in Parshas Acharei He warned about forbidden relations — which is the primary sanctity of Eretz Yisrael, etc. And Avraham — who was the head of the believers and the first among the circumcised — therefore merited the inheritance of Eretz Yisrael. And through the bris, Chesed is revealed — meaning love and longing. And this is the aspect of: "and those who love His Name shall dwell in it" [Tehillim 69:37]. For Eretz Yisrael is the aspect of yemin, the aspect of Chesed and love, as stated above. And this is the aspect of longing and kisufim [yearning] — through which nefashos [souls] are formed — the aspect of: "my soul longed and also pined for the courts of Hashem" [Tehillim 84:3] — specifically. And through this, vowel-points are formed for the letters of the Torah, etc. And therefore the primary perfection of Torah is in Eretz Yisrael, as stated above, and as it is written: "for from Tzion shall go forth Torah." And one must give voice to the longing through the mouth — and for this purpose the order of prayer was established. And therefore the primary tikkun of prayer is in Eretz Yisrael. And through all of this, one's eating is rectified — that it should be in the aspect of Lechem HaPanim [the Showbread / the Bread of Faces] — the aspect of: "this is the table that is before Hashem" [Yechezkel 41:22]. And this is the aspect of: "and you shall eat there before Hashem your G-d," etc. [Devarim 14:26] — and many other verses like these. And then all the non-Jews and all the stars and constellations, etc. — all of them toil for his sake — the aspect of: "Sit at My right side" — yemin [right] is the aspect of Eretz Yisrael, as stated above — "until I make your enemies a footstool for your feet" [Tehillim 110:1]. The aspect of: "their shadow has departed from them" [Bamidbar 14:9] — said also regarding the inheritance of Eretz Yisrael.

And through all of this, abundance is drawn from the outside to the inside — this being the aspect of: "let there be abundance of grain in the land" [Tehillim 72:16]. And all the abundance is only in Eretz Yisrael — and the entire world is sustained from the residue of Eretz Yisrael, as stated above. And through this one may somewhat explain what the Giv'onim said to Yehoshua: "this is our bread — it was hot when we provisioned ourselves with it from our homes on the day we left to come to you, and now — behold, it has become dry and has become crumbles" [Yehoshua 9:12]. And before this it is written: "and all their supply of bread was dry — crumbled," etc. For in this ma'amar it is explained that one who is at the level of Avraham — the aspect of a ba'al nefesh [a person of elevated soul] — all his meals and feasts are in the aspect of Lechem HaPanim — the aspect of lechem cham [hot bread] — the level of Avraham — "like the heat of the day" [Bereishis 18:1]. The aspect of: "and the sun of righteousness shall shine forth for you", etc. [Malachi 3:20]. And before this it is explained that Avraham is the supernal bris, etc. — and he makes offspring — the aspect of: "and the souls that they made in Charan" [Bereishis 12:5], etc. And one may explain that this means: through the good kisufim [yearnings], souls are made — and they go and transmigrate in the world, until sometimes they come to wicked people and awaken them to teshuvah. And if the wicked person does not corrupt this holy soul that comes to him — then through this he truly becomes a penitent. And from this also comes the aspect of converts — the aspect of: "and the souls that they made in Charan." But sometimes the wicked person corrupts this soul and returns to his wickedness. And therefore when a convert comes to convert, we say to him, etc., as our Sages of blessed memory said — in order to know whether he was truly aroused by the aforementioned soul, to the extent that he accepts everything upon himself — then we accept him. And behold — bread revives the soul, as it is written: "the righteous eats to satisfy his soul" [Mishlei 13:25] — particularly as explained elsewhere, that at the time of eating one merits the illumination of ratzon [Divine will / desire] — which is also the aspect of Lechem HaPanim, as is explained in Likutay Moharan Tanina, Siman 7. It follows that through this the soul illuminates more — through the will and the kisufim — through which, themselves, souls are made, as stated above. And therefore our Sages of blessed memory said in truth that Avraham converted converts by feeding them and giving them drink, etc. For the livelihood of Avraham our father was in the aspect of Lechem HaPanim — and through this, converts were made and received holy souls.

And behold — the Giv'onim said that they were from a very distant land and had come to the Name of Hashem to be servants to Israel. And if their words had been true, this would certainly have been drawn through the good kisufim of Israel — which is the aspect of lechem cham, as stated above. But they knew the truth — that they were from the seven nations regarding whom it is said: "you shall not allow any soul to live" [Devarim 20:16] — and they came only to deceive Israel because of their fear of death. And they feared that Yehoshua might understand this through his wisdom and his holy spirit — that they did not wish to draw close to Israel and be servants among them in truth, out of the awakening of holiness they had received through the aspect of the transmigration of souls stated above — but only out of fear of death, as stated above. Therefore they came with deception also in this matter and said: "this is our bread — it was hot on the day we provisioned ourselves with it from our homes — on the day we left to come to you." Meaning: at the time of the first awakening that came to us through the aforementioned holy soul — the awakening was in truth — in the aspect of lechem cham — the level of Avraham — who is the aspect of ba'al nefesh. "But now — behold, it has become dry — crumbled." Meaning: over the long journey, the warmth of the longing cooled somewhat and became the aspect of dry bread — the aspect of dry, crumbled points — the aspect of: "and now our soul is dried up" [Bamidbar 11:6] — for the vital life-force of the soul — which is the will and the kisufim — does not illuminate within it as much. And similarly one may explain in this the fact that at the time of the battle of Giv'on, Yehoshua said: "Sun, stand still at Giv'on," etc. [Yehoshua 10:12]. For through this he showed that Israel are above the stars and constellations — above the sun and moon — to the point that they rule over them to do their will. And all of this is because they merited the revelation of: "the face of Hashem" — the aspect of: "and the sun of righteousness shall shine forth for you," etc., as is explained within the ma'amar. And all of this is connected to the inheritance of the Land, as stated above. And therefore the verse: "you shall be wholehearted [tamim] with Hashem your G-d" [Devarim 18:13] — which is brought in this ma'amar — is also written in the portion of the inheritance of Eretz Yisrael, in Parshas Shoftim. And therefore our Sages of blessed memory said: "Beloved is Eretz Yisrael, for it renders converts fit." For true and sincere converts are made only through all the aforementioned aspects. Siman Lamed-Bais · סימן ל"ב Adonai Sefasai Tiftach — "My Lord, Open My Lips"

אֲדֹנָי שְׂפָתַי תִּפְתָּח · Likutay Moharan I, Siman 32 The primary sweetening of the stern judgments through the sanctity of Eretz Yisrael — the aspect of: "and the land I will remember" [Vayikra 26:42] — as is understood in the ma'amar of Dirshu, Siman 37, and in Siman 155, the ma'amar of Arichas Apayim [Length of Face / Patience]. And the sweetening of the judgments is through drawing down the alafim of Ehyeh that are in Binah [Understanding] — this being the aspect of: "sojourn in this land, and I will be with you [va'ehyeh immach]," etc. And Eretz Yisrael itself — and in particular Yerushalayim — is the aspect of leva d'alma [the heart of the world], as stated above — where there is the source of joy — the aspect of: "You have placed gladness in my heart." And through this joy, the feet are lifted — the aspect of: "and Yaakov lifted his feet" [Bereishis 29:1] — which is adjacent to the tidings of the inheritance of the Land — as it is written: "the land upon which you are lying — to you I will give it," etc. [Bereishis 28:13], and: "and I will return you to this soil," etc. [ibid. 28:15]. And through this the alafim that are in the heart are drawn to the kalah [bride / the Shechinah] — which is the aspect of Malchus, the aspect of Eretz Yisrael, as is known. And this is: "I rejoiced when they said to me: let us go to the house of Hashem" [Tehillim 122:1]. For from there is the source of joy — the aspect of: "I will make them joyful in My house of prayer" [Yeshayahu 56:7]. And similarly our Sages of blessed memory said: "and on the day of the gladness of his heart" [Shir HaShirim 3:11] — this is the building of the Bais HaMikdash.

"Our feet were standing in your gates, O Yerushalayim — Yerushalayim, built as a city that is joined together" [Tehillim 122:2–3] — and our Sages of blessed memory expounded [Ta'anis 5] that it is aligned opposite the Yerushalayim above. And it is known that Yerushalayim above alludes to Binah [the heart / Understanding], and Yerushalayim below alludes to Malchus peh [the Kingship of the mouth / speech]. And as is also brought in the ma'amar of l'shamesh sham ohel, Siman 49. That is: the light of the joy of the heart is drawn from the aspect of Binah leva [Understanding — the heart] through the aspect of the feet — which are Netzach and Hod — to the aspect of Malchus, the aspect of the lower Yerushalayim. And therefore there is the primary place of prayer — whose perfection is through the full intention of the heart — and there the light of the heart shines most — the aspect of: "My eyes and My heart shall be there" [Melachim I 9:3]. And this is the aspect of: "one should direct his heart toward Eretz Yisrael," etc. — "one should direct his heart toward Yerushalayim," etc. Siman Lamed-Gimel · סימן ל"ג Mi HaIsh — "Who is the Man?" מִי הָאִישׁ · Likutay Moharan I, Siman 33

The primary seeking of shalom [peace] is through the aspect of the sanctity of Eretz Yisrael — for there is the place of peace, as it is written: "and I will place peace in the land," and it is written: "who makes your borders peace" [Tehillim 147:14] — and many like these. For there is the source of Torah, as stated above, and the place of the Tzaddikim — as it is written: "the righteous shall inherit the land." And also Eretz Yisrael is the aspect of leva d'alma, as stated above. And the heart — there is the source of all the seven midos [character traits / the seven lower sefiros]. And this is the aspect of the seven species with which Eretz Yisrael was praised. And because this world is set up as: "one opposite the other" [Koheles 7:14] — corresponding to the seven good midos, which are the aspect of the good days — there are also bad days. Therefore Eretz Yisrael was at first in the hands of the seven nations. And when Israel merited to subdue the seven nations and conquer the Land from them — through breaking the bad days — through this, the letters of Torah protrude and combine, and receive great light from above. And therefore: "there is no Torah like the Torah of Eretz Yisrael." And behold — within Torah, which is the aspect of the good days, His love rests upon them, blessed be He. And this is the aspect of the love of Tzion, etc. And it is written: "the mountain of Tzion which He loves" [Tehillim 78:68]. And similarly: "Hashem loves the gates of Tzion." And in the Torah there is the revealed and the hidden. And therefore the primary revelation of the secrets — which is the hidden Torah — is in Eretz Yisrael, as is brought in the holy Zohar. And in the future — when the hidden within the Torah will be revealed — the aspect of Oraisa d'Atika Stima'ah [Aramaic: the Torah of the concealed Ancient One — the deepest hidden Torah] — then the light of love that is in da'as will be revealed. And this is the aspect of: "and if Hashem your G-d enlarges your border," etc., "and He will give you the entire land," etc. [Devarim 19:8] — and Rashi explained: the land of the Keini, Kenizi, and Kadmoni. And it is known that these correspond to the three supernal sefiros [Keser, Chochmah, Binah], as is explained in Likutay Torah, Parshas Lech Lecha. And there is the root of the hidden Torah — the aspect of the light of love that is in da'as. And this is: "if you will observe," etc., "to love Hashem your G-d" [Devarim 19:9]. For right now one has not yet merited to receive in fullness the light of the three supernal sefiros — therefore they could not conquer the three nations mentioned above, but only the seven nations who correspond to the seven midos, as stated above. But in the future, the love that is in da'as will be revealed — and they will also conquer the three aforementioned nations. And then the hidden Torah and the hidden Tzaddikim will be revealed — and then the sanctity of Eretz Yisrael will be revealed in its fullness.

And because also within the midos themselves there is an aspect of the love that is within the midos — which is the aspect of the love that is in da'as relative to the level beneath it — this being the aspect of: "for the priest's lips shall safeguard da'as" [Malachi 2:7]. Therefore even now there are in Eretz Yisrael ten sanctities — seven corresponding to the seven midos, and three corresponding to the aspect of the three supernal sefiros — the aspect of the love that is in da'as. This is the aspect of the Ezras Kohanim [the Court of the Priests], the Heichal [the Sanctuary], and the Kodesh HaKedoshim [the Holy of Holies]. Or between the Ulam [the Vestibule], the Heichal, and the Kodesh HaKedoshim [see tractate Keilim, Chapter 1, Mishnah 9, with the commentary of the Rav Ovadiah of Bartenura]. And there in Eretz Yisrael is the primary sanctity of the attachment of the heart to da'as — this being the aspect of: "and you shall know with your heart — for as a man chastises his son," etc. [Devarim 8:5] — which is the aspect of the da'as explained within the ma'amar — which is the aspect of peace in one's attributes — that whether things go well or badly for one, one always finds the Holy One Blessed be He. This is also the aspect of: "and in a day of evil — see" [Koheles 7:14] — that even within the bad days one also finds good days. And adjacent to it: "for Hashem your G-d brings you to a good land," etc. [Devarim 8:7] — as our Sages of blessed memory expounded in tractate Berachos. And this is what concludes: "a land of wheat and barley," etc. — the aspect of the seven species — which correspond to the seven midos that are in the heart, as stated above. And this too is the aspect of chefetz chayyim [the desire for life — from the phrase in Tehillim: "who is the man who desires life?"] as is explained within the ma'amar. For Eretz Yisrael is the aspect of eretz chefetz [the land of desire] — as it is written: "He led them to their desired haven" [Tehillim 107:30]. And it is written: "and all your borders shall be precious stones [avnay chefetz]" [Yeshayahu 54:12]. And it is written: "for you shall be called cheftzi vah [My desire is in her]", etc. [Yeshayahu 62:4]. And it is also called Eretz HaChayyim. Siman Lamed-Daled · סימן ל"ד V'Atem Tihyu Li — "And You Shall Be for Me"

וְאַתֶּם תִּהְיוּ לִי · Likutay Moharan I, Siman 34 Eretz Yisrael — and in particular Yerushalayim — is the aspect of the heart, as stated above. This is the aspect of the letter vav [ו — representing extension and connection, like the heart that connects upper and lower], as is explained within the ma'amar. And it has ten sanctities (also within Yerushalayim itself — see tractate Keilim, Chapter 1 [Mishnah 8]) — which is the aspect of yud [ten]. And therefore it is the aspect of the malafum [the vowel composed of vav and yud — the cholam malei — representing completeness and fullness] — the aspect of: "open your mouth wide and I will fill it" [Tehillim 81:11]. For there prayer is most accepted. And at the time when it is in its destruction — when the hand of the non-Jews rules over it — this is the aspect of disgrace — the aspect of: "look and see our disgrace — our inheritance has been turned over to strangers" [Eichah 5:1–2] — and many like these. And disgrace is the aspect of orlah [foreskin / uncircumcised barrier]. Therefore they did not enter Eretz Yisrael until they circumcised and uncovered — as it is written: "and this is the matter [ha-davar] that Yehoshua circumcised" [Yehoshua 5:4] — see Rashi there — and it is written there: "today I have rolled away the disgrace", etc. — the aspect of the nullification of the disgrace through the light of the holy point — which is the aspect of Tzaddik, the aspect of the covenant of peace. And therefore it is written: "the righteous shall inherit the land." And there the light of holy love rests — this being the aspect of: "Hashem loves the gates of Tzion." And it is written: "I love the dwelling of Your house," etc. [Tehillim 26:8]. And this is the aspect of: "and Hashem your G-d will bring you to the land that your fathers inherited," etc., "and Hashem your G-d will circumcise your heart" — meaning, the nullification of the disgrace — the aspect of the orlah of the heart, the aspect of harmful loves — "to love Hashem your G-d," etc. [Devarim 30:5–6] — the aspect of the light of holy love. And because within every individual Jew there is a holy point — which is the aspect of Tzaddik — therefore it is written: "and your people are all righteous — forever shall they inherit the land," etc., "the work of My hands — to be glorified." The aspect of the nullification of disgraces and humiliations — that there should be only honor and glory. And because Eretz Yisrael is the aspect of the light of the holy point — to which the heart must be connected — therefore our Sages of blessed memory said: "one should direct his heart toward Eretz Yisrael" — and through this the aspect of malafum is formed and the prayer is accepted. And similarly, one standing in Eretz Yisrael should direct his heart toward Yerushalayim, etc. — toward the Bais HaMikdash, etc. — toward the Holy of Holies, etc. — toward the Kapores [the covering of the Ark]. For each level is the aspect of a point relative to the one with which it is paired. For there is a point above a point — until the point of the Even HaShetiyah [Foundation Stone] — where the Ark stands with the Tablets — where the light of the all-encompassing point shines, and there the light of holy love rests in its fullness — the aspect of: "its interior inlaid with love [ahavah]", etc. [Shir HaShirim 3:10] — see Rashi there. And perhaps one may say that this is the aspect of what our Sages of blessed memory said [Shabbos 119b]: "Yerushalayim was destroyed only because they disparaged Torah scholars" — for through this they blemished the all-encompassing point itself, which is the Tzaddik — "Yerushalayim was not destroyed [until] because they did not rebuke one another" — meaning, they did not illuminate one another's point from one to the other — "and because men of faithfulness ceased from within it." This is the aspect of the point that each person must illuminate from his mouth to his heart — which is the primary aspect of emunah and truth — that his mouth should be as his heart — the aspect of: "for it is my mouth that speaks to you" [Bereishis 45:12], as is explained within the ma'amar. And this is the aspect of: "and you found his heart faithful before You" [Nechemiah 9:8] — as stated above — and through this: "and you cut a covenant with him" — specifically the aspect of milah, the nullification of orlah and the disgrace of the heart — "to give the land of the Kena'ani," etc. For this is the aspect of the inheritance of Eretz Yisrael — the aspect of: "the righteous shall inherit the land," as stated above. And just as the dominion of the Tzaddik — meaning, the illumination of his all-encompassing point within the heart of every Jew — is drawn from Chochmah and Binah — the aspect of: "there is none as understanding and wise as you" [Bereishis 41:39] — which is the aspect of malafum — a point with a vav — so too the dominion of Israel as a whole — the aspect of: "Israel, through whom I will be glorified" [Yeshayahu 49:3] — the aspect of: "who rules over people — the righteous one" [Shmuel II 23:3] — the aspect of: "and your people are all righteous" — is drawn primarily through their having received the Torah, as is explained within the ma'amar. And the Torah is the aspect of Chochmah and Binah — as it is written: "I am wisdom" [Mishlei 8:12], and it is written: "I am understanding" [ibid. 8:14]. And through this they merited the inheritance of the Land — the aspect of: "forever shall they inherit the land," as stated above. And this is the aspect of: "see — I have taught you statutes and ordinances," etc., "to do so in the midst of the land which you are coming to inherit — and you shall observe and do them, for this is your wisdom and your understanding", etc. [Devarim 4:5–6]. And: "and they will say: only a wise and understanding nation is this great people — for what great nation is there that has G-d close to it like Hashem our G-d in all our calling to Him?" — which is also the aspect of malafum — the aspect of: "open your mouth wide and I will fill it" — that prayer is accepted, as stated above. And: "what great nation is there that has righteous statutes and ordinances like all this Torah?" For the Torah itself is also the aspect of Chochmah and Binah — which is the aspect of wellspring and stream — the aspect of a point with a vav — which is the aspect of statutes and ordinances. For chukim [statutes] is that which the intellect does not fully comprehend — for it is still only in the aspect of a point without any extension and spreading out into the understanding of the heart. And mishpat [ordinance] is the aspect of what the heart already understands and comprehends — this being the aspect of: "and You gave Your servant an understanding heart to judge," etc. [Melachim I 3:9]. And because the aforementioned aspect of the point with a vav is the aspect of malafum — which is the aspect of Tzaddik — therefore it is written: "righteous [tzaddikim] statutes and ordinances." For the aspect of the malafum stated above exists in its general and particular dimensions, in many aspects, as is explained within the ma'amar. And this is: "see — I have taught you statutes and ordinances — to do so in the midst of the land," etc., as stated above.

Siman Lamed-Hay · סימן ל"ה Ashray — "Praiseworthy" [opening word of Tehillim 1] אַשְׁרֵי · Likutay Moharan I, Siman 35

The cantillation note zarka [one of the Torah cantillation marks] is the aspect of Malchus — which is the aspect of Eretz Yisrael, as is known. And its root is in Chochmah — as it is written: "Hashem, through wisdom, founded the earth" [Mishlei 3:19]. And therefore Avira d'Eretz Yisrael machkim. And in particular Yerushalayim — it is explained in this ma'amar that it is the aspect of Malchus. And it is called Ir HaChochmah [the City of Wisdom] — as Rashi explained in Koheles [9:14]: "a king who was in Yerushalayim — the City of Wisdom." And because the daughter of Pharaoh alludes to the external and vain wisdoms — therefore it is written [Yirmiyahu 32:31]: "for upon My anger," etc., "this city has been to Me from the day they built it," etc. And Rashi explained: on the day the Temple was founded, Shlomo took the daughter of Pharaoh [as a wife]. For this is the aspect of the destruction of Yerushalayim, G-d forbid. And through this, the great city of Rome was built — which destroyed Yerushalayim. And behold — one must also renew the holy intellect at all times — which is the aspect of the renewal of the soul. And this too is the aspect of the sanctity of Eretz Yisrael — as it is written: "who gives a soul [neshamah] to the people upon it" [Yeshayahu 42:5]. And the renewal of the intellect is through the aspect of sleep — for then the mochin, which are the soul, come into emunah and are renewed there. And this too is the aspect of the sanctity of Eretz Yisrael — which is the aspect of emunah, as stated above — as it is written: "dwell in the land and tend to faithfulness." And Yerushalayim is called kiryas ne'emanah [the faithful city]. And therefore Yaakov our father merited to sleep on Har HaMoriyah [the Temple Mount] — as it is written: "and he reached the place" [Bereishis 28:11], and: "and he lay down in that place." And there — specifically — he received tidings of the inheritance of Eretz Yisrael — as it is written: "the land upon which you are lying," etc. [ibid. 28:13]. And: "and Yaakov awoke from his sleep," etc. [ibid. 28:16]. And it is also known in the writings [of the Ari, of blessed memory] that Eretz Yisrael is the aspect of Yetzirah [the world of Formation — the third of the four spiritual worlds], which is the aspect of the plain meaning of Torah — the aspect of sleep, as is explained within the ma'amar.

And the primary mochin are received from the light of the countenance — which is also the aspect of the sanctity of Eretz Yisrael — the aspect of: "and the light of Your countenance — for You favored them," as stated above. And the mochin are called chayyim [life] — and therefore Eretz Yisrael is called Eretz HaChayyim. And because seichel [the intellect] is called rachok [distant] — the aspect of: "I said: I will become wise — but it is distant" [Koheles 7:23] — therefore it is written: "and he saw the place from afar" [Bereishis 22:4]. And Eretz Yisrael is called eretz merachakayim [the land of distances / far-off lands], as is explained in Likutay Moharan Tanina, Siman 40. And because the primary perfection and renewal of the intellect — which is the aspect of Eretz Yisrael and Yerushalayim — is through emunah — the aspect of honest business dealings — therefore our Sages of blessed memory said: "Yerushalayim was not destroyed until men of faithfulness ceased from within it," as is also brought within the ma'amar. And therefore the primary monetary laws — which are the rectification of honest business through emunah — are only through those [judges] who are ordained [semuchim] in Eretz Yisrael. And "we act as agents of the earlier ones" [anon shelichusayyhu d'kama'ay ka'avdinan] — for there is the primary place of drawing down all the aforementioned tikkunim. But one must guard the emunah — which is the aspect of Yerushalayim — by drawing to it chashmal [a mystical luminous substance] from the world of Binah. And this is through keeping: "and he speaks truth in his heart" [Tehillim 15:2]. And this too is the aspect of the sanctity of Eretz Yisrael and Yerushalayim — which our Sages of blessed memory said is aligned opposite the Yerushalayim above — which is the aspect of Binah. And it is written: "and Yerushalayim shall be called the City of Truth," as stated above. And it is written: "and in Shalem is His shelter" [Tehillim 76:3] — the aspect of the mother that shelters over her children, as is explained within the ma'amar. And what these aspects are the aspect of the three mitzvos commanded upon entry into the Land — that is explained in the ma'amar within. Siman Lamed-Vav / Lamed-Zayin · סימן ל"ז — בקרוב

B'Karov — "Soon / In Nearness" בְּקָרוֹב · Likutay Moharan I, Siman 37 [first teaching of this name] The primary revelation of Torah and avodah [Divine service] is in Eretz Yisrael — for: "there is no Torah like the Torah of Eretz Yisrael." And because before they come to the revelation, one must first be tested and refined through the exile of the seventy languages — meaning through their desires, and primarily through the desire for ni'uf [licentiousness], which is the general evil of all the seventy languages — therefore, before Israel received the Torah and came to Eretz Yisrael, they were first refined through the exile of Egypt, which at that time ruled over all the nations. And Egypt is the "nakedness of the land" [Bereishis 42:12] — steeped in immorality — for there is the primary power of the desire for licentiousness. And because this desire is the aspect of the wicked kingdom — elohim acherim [other gods] — idolatry — therefore Egypt was also full of abominations and idols, as our Sages of blessed memory said. And therefore Eretz Yisrael itself was first in the hands of Kena'an and the other nations — who were also deeply steeped in idolatry and forbidden relations — this being the aspect of what the Torah mentions: "like the practices of the land of Egypt…and like the practices of the land of Kena'an — do not do," etc. [Vayikra 18:3], "for all these abominations," etc., "and I loathed them." And therefore they had to cry out greatly before they left Egypt — for this is the aspect of the cries before birth — which is the aspect of the revelation of Torah and avodah. And also the primary emunah in the unity [of G-d] and the acceptance of the yoke of the Kingdom of Heaven — which is included in Shema and Baruch Shem, etc. — is in Eretz Yisrael. For there is the primary perfection of emunah, as stated above. And our Sages of blessed memory said: "All who dwell in Eretz Yisrael are like one who has a G-d."

And it is itself the aspect of Malchus d'Kedushah [the holy Kingship] — the aspect of the sea of Shlomo, which stands upon twelve tribes of Hashem. And therefore Eretz Yisrael was divided among the tribes. And before their entry into the Land — when the klipah of Bil'am — may his name be erased — sought to overpower them, and the incident of Zimri took place — it is written afterwards: "and it came to pass after the plague," etc., and then all the children of Israel — all twelve tribes and all the heads of the fathers' households, who are the seventy souls — were counted. And specifically then, in this census, it is written: "the Chanochi, the Palu'i" — and our Sages expounded: "who testifies for them? Because the nations were disparaging them," etc. — meaning, they did not believe that Israel would be able to stand fully in the test of this desire while in Egypt. Therefore the Holy One Blessed be He placed His Name upon them, etc. This is the aspect of י"ה — specifically in Eretz HaChayyim. And after all this census it is written: "and Hashem spoke," etc., "to these shall the land be divided" [Bamidbar 26:52–53]. For all of this was a preparation for the division of the inheritance of Eretz Yisrael. And therefore it is written: "according to the names of the fathers' tribes shall they inherit" — these are those who left Egypt, etc. For the primary entry to Eretz Yisrael was through the refinement they first underwent in Egypt, as stated above. And because through the revelation of Torah one merits new souls — therefore in Eretz Yisrael — where there is the primary revelation of Torah — it is written: "who gives a soul to the people upon it," etc. [Yeshayahu 42:5]. And because the primary grasping of the mochin at the revelation of Torah is dependent upon the tikkun ha-bris — therefore our Sages of blessed memory said: "and I will give you the land", etc. — see Rashi there [Bereishis 17:8]. And it is written there: "today I have rolled away the disgrace of Egypt", etc. [Yehoshua 5:9]. For then they were purified from the impurity of the disgrace of Egypt, and they merited to break the evil that is upon the seventy languages — which is the aspect of orlah, the aspect of the husk that precedes the fruit. And through this they merited the inheritance of Eretz Yisrael — which is the fruit. And this is the aspect of: "the righteous shall inherit the land," and: "your people are all righteous — forever shall they inherit the land." And therefore in Eretz Yisrael there is the primary revelation of the secrets of Torah — the aspect of: "hidden things are revealed to him" [Aramaic: d'mitamrin migalyian leih]. And this is the aspect of: "among My people they shall not be counted," etc., "and to the soil of Israel they shall not come" [Yechezkel 13:9] — in its literal sense. For the primary revelation of the secrets of Torah is in Eretz Yisrael, as stated above. Siman Lamed-Zayin [second] · סימן ל"ז — דרשו

Dirshu — "Seek [Hashem]" דִּרְשׁוּ · Likutay Moharan I, Siman 37 [second teaching of this name] The primary wisdom is in Eretz Yisrael, as stated above. And similarly the light — as it is written: "and its light is upon the wings of the earth" [Iyov 38:13], and it is written: "and the earth was illuminated from His glory" [Yechezkel 43:2], and it is written: "an utterance of Hashem — whose light is in Tzion," etc. [Yeshayahu 31:9]. And there is the primary life — the aspect of Artzos HaChayyim. And there is the aspect of zikaron [remembrance] — the aspect of: "and the land I will remember." And there is the primary wisdom of Torah, as stated above. And there is the primary perfection of the human being — as it is written: "but the earth He gave to human beings," as stated above. And there is the primary perfection of tzedakah — as it is written: "and righteousness shall dwell in the orchard," as is also explained within the ma'amar. And there is the primary Chesed — the aspect of: "the lovingkindness of Hashem fills the earth." And there is the primary subduing of animal and physical desires and the elevation of the soul — this being the aspect of: "only with all the desire of your soul [b'chol avvas nafshecha]" — specifically — "you shall slaughter and eat meat", etc. [Devarim 12:15], "in all your gates," etc. And it is written: "and you shall eat in your gates with all the desire of your soul" [Devarim 12:15]. And it is written: "and one who comes with all the desire of his soul to the place that Hashem shall choose" [Devarim 18:6]. And it is written: "his soul shall lodge in goodness, and his offspring shall inherit the land" [Tehillim 25:13]. And it is written: "my soul thirsts for You," etc., "so in the sanctuary I beheld You," etc. [Tehillim 63:2–3]. And it is written: "my soul longed and also pined for the courts of Hashem" [Tehillim 84:3].

And see within this ma'amar — the excellence of tzedakah for Eretz Yisrael, and the excellence of the Torah of Eretz Yisrael, and that the air of Eretz Yisrael is the aspect of holy breath that has no sin — are all explained there. And this is the aspect of the elevation of the soul that is in the blood — for "the blood is the soul" [Devarim 12:23] — through proper slaughter, which is also adjacent to the matter of Eretz Yisrael — as it is written: "when Hashem your G-d enlarges your border," etc., "with all the desire of your soul you may eat meat", etc., "and you shall slaughter from your cattle and your sheep," etc., "only be strong — not to eat the blood — for the blood is the soul," etc. [Devarim 12:20–23]. And because through the holy honor [kavod], the soul is revealed from its hiddenness — therefore it is written: "glorious things are spoken of you", and: "that glory may dwell in our land," as stated above. And the primary root of Creation is His glory, blessed be He — as it is written: "I have created it for My glory", etc. [Yeshayahu 43:7] — meaning: so that they may come to know Him [an Aramaic rendering: bgin d'ishtamoda'in leih]. And to know Him fully, blessed be He, is only in Eretz Yisrael — this being the aspect of: "all who dwell in Eretz Yisrael are like one who has a G-d," as stated above. And this is the aspect of: "and I will be your G-d, and you shall know that I am Hashem your G-d who brought you out," etc., "and I will bring you to the land," etc., "and I will give it to you as an inheritance — I am Hashem" [Shmos 6:7–8]. And similarly — in Parshas Va'eschanan: "to bring you — to give you their land as an inheritance, as on this day — and you shall know today and return to your heart that Hashem is G-d in the heavens above," etc. [Devarim 4:38–39]. Siman Lamed-Ches · סימן ל"ח

Merkavos — "Chariots / The Divine Chariot" מֶרְכָּבוֹת · Likutay Moharan I, Siman 38 The primary devekus [attachment / cleaving to G-d] is in Eretz Yisrael — as is brought in the holy Zohar: "Avraham did not enter into the existence of the Holy One Blessed be He until he entered the land," etc. And similarly, the primary inheritance of Eretz Yisrael is through the mitzvah of love and devekus to the Holy One Blessed be He — as it is written in Parshas Ekev: "if you will surely keep," etc., "to love Hashem your G-d and to cleave to Him — then Hashem will drive out all these nations from before you, and you shall inherit," etc. [Devarim 11:22–23]. And similarly at the end of Parshas Nitzavim: "to love Hashem your G-d," etc., "and to cleave to Him — for He is your life and the length of your days — to dwell upon the land," etc. [Devarim 30:20]. And similarly in Yehoshua [23:8]: "for it is to Hashem your G-d that you shall cleave — as you have done until this day — and Hashem will drive out from before you great nations," etc. And the sign of devekus is tefillin [phylacteries]. And therefore in the portions of tefillin, the matter of the inheritance of Eretz Yisrael is mentioned many times. And similarly the rectification of speech — which is the aspect of Malchus peh [the Kingship of the mouth] — is the aspect of the sanctity of Eretz Yisrael. For it is the aspect of Malchus — and there the ruach se'arah [the stormy wind — the negative force] has no dominion. As is brought in the holy Zohar [II, folio 203]: "Many other sides cling to this stormy wind," etc., "and because it knows how to entice — it rules within the inhabited point," etc., "except for the land of Israel — when Israel dwells within it, it cannot rule over them," etc. And therefore when Israel was exiled from Eretz Yisrael they were called: "O afflicted, storm-tossed, and not consoled" [Yeshayahu 54:11] — meaning that the ruach se'arah overpowered them, G-d forbid.

And at the time of salvation and redemption, the aspect of the subduing of the ruach se'arah is drawn — and the aspect of the rectification of speech is made — in the aspect of: "the stormy wind that does His word" [Tehillim 148:8]. Then the ruach se'arah itself takes vengeance upon the aforementioned Sitra Achra — as it is written: "and a storm shall carry them away like chaff" [Yeshayahu 41:16], and it is written: "and a storm shall scatter them" [Yechezkel 13:11]. And therefore Eretz Yisrael was at first in the hands of Kena'an — which corresponds to the aspect of the holy Malchus — which is the aspect of ketz ha-yamin [the end of the right side / the Messianic end-point]. And Kena'an has the gematria of ketz [end] — the aspect of ketz d'smala [the end of the left side], as is brought in Likutay Torah of the Ari, Parshas Lech — which is the aspect of the aforementioned ruach se'arah — which is the aspect of ketz kol basar "the end of all flesh" [Bereishis 6:13]. And because the storm-wind is also within the arm of the Holy One Blessed be He, as is explained within the ma'amar — therefore the primary subduing of it, and similarly the tikkun of the elevation of speech — which is the aspect of the inheritance of Eretz Yisrael, as stated above — is through elevating it to its root, which is the arm. And this is what Elifaz said [Iyov 22:8]: "and the man of arm — for him is the land." And Rashi explained it as a question [of rebuke], etc. — for the arm of a human being is a fleshy arm. And similarly it is said regarding the inheritance of Eretz Yisrael: "for not by their sword did they inherit the land, and their arm did not save them — but Your right hand and Your arm," etc. [Tehillim 44:4]. For the primary salvation and the ingathering of Israel to Eretz Yisrael is through the arm of the Holy One Blessed be He. And this is the aspect of: "Hashem has bared His holy arm", etc. [Yeshayahu 52:10]. And it is written: "be their arm in the mornings" [Yeshayahu 33:2] — for the primary elevation of speech is in the morning, as is explained within the ma'amar. And similarly: "and He saved him through His arm" [Yeshayahu 59:16] — and many like these. For through the holy arm, the ruach se'arah and the arm of the Sitra Achra are subdued — the aspect of: "and the everlasting arms are beneath" [Devarim 33:27] — see Rashi — "and He drove out the enemy before you," etc., "and Israel dwelt securely", etc. — the aspect of the inheritance of Eretz Yisrael, as stated above. And the beginning of the elevation of speech is from its head — which is the aspect of the choicest part of truth that is within speech. And this too is the aspect of the sanctity of Eretz Yisrael — which is the aspect of truth — the aspect of: "truth shall spring from the earth." And it is written: "the eyes of Hashem your G-d are upon it always" — the aspect of: "my eyes are upon the faithful of the land" — for there is the source of truth. And as it is written: "and Yerushalayim shall be called the City of Truth," as stated above. And the rectification of speech is through Torah study, etc. — and the primary perfection of Torah study is in Eretz Yisrael — for: "there is no Torah like the Torah of Eretz Yisrael," as stated above. And this is the aspect of: "our feet were standing in your gates, O Yerushalayim" — specifically Yerushalayim — as is explained within the ma'amar. And because the primary tikkun is through the Torah studied specifically at night — in poverty and under duress, which flows from the ruach se'arah, G-d forbid — and through this specifically one subdues it. And therefore through Israel's studying Torah now in the time of exile — through this specifically the sanctity of Eretz Yisrael will be revealed in the future in the ultimate fullness. And similarly speech will then be completed in the ultimate fullness — the aspect of: "and the glory of Hashem shall be revealed," etc., "for the mouth of Hashem has spoken" [Yeshayahu 40:5]. And similarly many verses that indicate the perfection of speech that will exist then. And this is: "I hoped to Hashem — my soul hoped — and for His word I yearned" — specifically "for His word [lidvaro]" — "my soul [waits] for Hashem — more than watchmen for the morning" [Tehillim 130:5–6]. For the primary elevation of speech is in the morning — which alludes to the time of redemption — the aspect of: "be their arm in the mornings," as stated above. And because the beginning of the elevation of speech is from its head — which is the aspect of the choicest truth — and the root of truth is in the heart. And similarly speech ascends to the arm — which is the aspect of the Gevuros [strengths] whose root is also in the heart. And through this one merits to speak between oneself and one's Creator with the warmth that is in the heart — words of truth from the heart — with arousal toward teshuvah, as is explained within the ma'amar. And Eretz Yisrael — and in particular Yerushalayim — is the aspect of leva d'alma [the heart of the world], as stated above. Therefore there it is most suited to merit all of this. And through this great shame enters him, and he returns in teshuvah — and additional knowledge and wisdom are added to him. All of this is the aspect of the sanctity of Eretz Yisrael — whose air makes one wise — and it is the aspect of rabasi b'de'os "great in knowledge", as our Sages of blessed memory [expounded]. And through this the shame is revealed upon his face — which is the aspect of: "in order that His awe may be upon your faces" [Shmos 20:17]. And this is the aspect of Eretz Yisrael — where there is the source of yir'ah — as it is written: "and this is the commandment," etc., "in the land which you are crossing over to inherit — in order that you may fear Hashem your G-d," etc. [Devarim 6:1–2]. And it is written: "and you shall observe the commandments of Hashem your G-d — to walk in His ways — to fear Him — for Hashem your G-d is bringing you to a good land," etc. [Devarim 8:6–7]. And it is written in Parshas Vayeilech: "gather the people," etc., "and their children," etc., "and they shall learn to fear Hashem your G-d all the days that you live upon the land which you are crossing the Jordan to inherit" [Devarim 31:12–13]. And it is written: "and of My sanctuary you shall be in awe" [Vayikra 19:30]. And similarly: "awesome is G-d from your sanctuaries" [Tehillim 68:36], etc. And this yir'ah and bushah [shame] is the aspect of tefillin — which is called pe'er [splendor / adornment]. And this is the aspect of: "our holy house and our splendor [tif'ares]" [Yeshayahu 64:10]. And it is written: "forever shall they inherit the land," etc., "the work of My hands — to be glorified [l'hispa'er]." And the aforementioned tefillin are the aspect of the Tree of Life — and therefore Eretz Yisrael is called Eretz HaChayyim. And also in Eretz Yisrael, the light of Binah — which is called Eretz HaChayyim — is drawn, as is explained within the ma'amar. And there is the primary place of prayer — which is the aspect of the pillars — and it is the aspect of the heart of the world, as stated above. And there is the primary place of Torah — through which the Chesed of Avraham is aroused — the aspect of: "the lovingkindness of Hashem fills the earth." And through this the ruach se'arah is subdued — and speech is rectified and ascends to its root. All of this is included in the sanctity of Eretz Yisrael, as stated above. End of Installment Three. This completes the full, word-for-word translation of Simanim 22–38 of Likutay Kama. Every word of the Hebrew source has been rendered, including all internal cross-references, parenthetical discussions, Zohar citations, and Talmudic passages. The next installment will continue with Siman 39 onward.

נ נח נחמ נחמן מאומן Zimras HaAretz — Complete Translation, Installment Three. Simanim 22–38 of Likutay Kama. Zimras HaAretz — Installment Four: Simanim 39–55

זִמְרַת הָאָרֶץ — הַמְשֵׁךְ Zimras HaAretz — Installment Four Likutay Kama · Simanim 39–55 · Complete Word-for-Word Translation נ נח נחמ נחמן מאומן Na Nach Nachma Nachman MayUman Likutay Kama — Continued

Siman Lamed-Tes · סימן ל"ט V'Nasati Esev — "And I Will Give Grass" וְנָתַתִּי עֵשֶׂב · Likutay Moharan I, Siman 39

The primary shalom [peace] and satiation is in Eretz Yisrael and Yerushalayim — the aspect of: "who makes your borders peace — He satisfies you with the finest wheat" [Tehillim 147:14]. And as it is written: "and you shall eat your bread to satiation and dwell securely in your land — and I will place peace in the land," etc. [Vayikra 26:5–6]. For the primary inheritance of Eretz Yisrael is in the aspect of: "and Your people are all righteous — forever shall they inherit the land." And Tzaddik is the aspect of Yosef — the covenant of peace — through whom the orlah [foreskin / uncircumcised barrier] and disgrace are nullified — the aspect of: "G-d has removed my disgrace" [Bereishis 30:23] — the aspect of: "so that you shall no longer bear the disgrace of famine" [Yechezkel 36:30] — and all the disgraces and humiliations of strife are nullified, and peace flows. And therefore when the tribes contended against Yosef — and it is written there, after the selling of Yosef: "and they sat down to eat bread — for the famine prevailed" [Bereishis 37:25] — and through all of this Yosef was carried down to Egypt and there was great plenty in all the land of Egypt, while all the lands had famine — and so too in the land of Kena'an. And this is what Yosef said to his brothers: "if you are honest men," etc., "and you — take provisions for the hunger of your households — provisions for the hunger" [Bereishis 42:19] — specifically provisions for the hunger. For he knew that the salvation had already begun to sprout — through the recognition by his brothers of the greatness of the holiness of Yosef the Tzaddik — and through this the famine would be broken. But they did not yet know this. As it is written: "and Yosef recognized his brothers, but they did not recognize him" [Bereishis 42:8]. And therefore when they told this to Yaakov, they said only: "and take provisions for the hunger of your households," etc. [Bereishis 42:19]. And also in Eretz Yisrael, the tzurah [spiritual form / intellect] — which is the seichel — overpowers so greatly that even the animal soul is sanctified and included within holiness. And therefore there one merits to children — as our Sages of blessed memory said — and as it is written: "behold — the inheritance of Hashem is children" [Tehillim 127:3]. And this is: "there shall be no barren man or barren woman among you, nor among your animals" [Devarim 7:14]. Siman Mem · סימן מ'

Eleh Mas'ay — "These Are the Journeys" אֵלֶּה מַסְּעֵי · Likutay Moharan I, Siman 40 All the journeys a person makes for the sake of business and similar purposes are themselves, for the most part, an aspect of a blemish of emunah [faith], as is understood within the ma'amar. Yet even so, they are a tikkun [rectification] and atonement for the blemish of emunah — the aspect of idolatry. And as is explained in Likutay Moharan Tanina, Siman 62, and as is also understood in this ma'amar. But the primary tikkun is through the journey one makes to draw close to the Tzaddik, or to Eretz Yisrael — where there is the primary tikkun of emunah, as it is written: "dwell in the land and tend to faithfulness." And therefore through such journeys, the blemish of emunah is fully rectified. And see in the aforementioned Likutay Moharan Tanina — where it is explained that when the blemish of emunah is atoned for through this, the fierce anger is severed, and compassion is drawn. And the primary compassion is: "and El Shaddai will grant you compassion," etc. [Bereishis 43:14]. And it is fully stated in the verse in Parshas Re'eh: "and nothing of the banned thing shall cleave to your hand," etc., "so that Hashem may turn from His fierce anger" [Devarim 13:18] — and Rashi explained: as long as idolatry exists in the world, fierce anger exists in the world — "and He will grant you compassion and have mercy upon you." Meaning: He will deliver the compassion into your hand.

And it has already been explained that the primary nullification of idolatry and the perfection of the tikkun of emunah is in Eretz Yisrael. And this is what Yirmiyahu said to them [Yirmiyahu 42:10]: "if you will turn and remain in this land," etc., "and I will grant you compassion, and He will have compassion upon you, and He will return you to your soil." And therefore Eretz Yisrael is called thus — for its initials spell: א'ל ש'די י' תן ל'כם ר'חמים — El Shaddai will grant you compassion. And this is the aspect of: "for Hashem will have compassion upon Yaakov, and He will yet choose Israel, and He will rest them upon their land" [Yeshayahu 14:1]. And similarly: "and therefore Hashem waits to show you grace, and therefore He will be exalted to have compassion upon you," etc., "for the people shall dwell in Tzion, in Yerushalayim," etc. [Yeshayahu 30:18–19]. And this is the aspect of: "and with great compassion I will gather you" [Yeshayahu 54:7]. For the aspect of: "He will grant you compassion" is the aspect of rachamim gedolim [great compassion], as is explained in Likutay Halachos, the laws of techumin [Sabbath boundaries]. Siman Mem-Alef · סימן מ"א Rikudin — "Dancing"

רִיקּוּדִין · Likutay Moharan I, Siman 41 Eretz Yisrael is the aspect of Malchus [Kingship] — which is the aspect of the raglin [feet] — the aspect of: "and the earth is the footstool of My feet" [Yeshayahu 66:1], as is known. And this is the aspect of: "bow to His footstool," etc., "bow to His holy mountain," etc. [Tehillim 99:5, 9]. And because the chitzonim [the external negative forces] wish to suckle from there — therefore one must draw to that place an illumination from the world of Binah [Understanding] — this being the aspect of: "the place of Your dwelling that You made, O Hashem" [Shmos 15:17] — the aspect of: "Yerushalayim, built as a city that is joined together" — which is the aspect of the Yerushalayim above, the world of Binah, as stated above in Siman 32. And this illumination is the aspect of wine that gladdens — and therefore: "there is no good wine like the wine of Eretz Yisrael" [Aramaic: leis chamar tav k'chamra d'ar'a d'Yisrael], as stated above. And there is the source of joy, as stated above. And then one receives the bechorah [birthright] and the blessing — this being the aspect of: "for there Hashem commanded the blessing." And it is written: "may Hashem bless you from Tzion," etc., as stated above. And similarly, the primary holiness of Eretz Yisrael is drawn from the Shem Mem-Bais [the Divine Name of forty-two letters], which is in Binah. And it is the aspect of the three yadayim [hands — a Kabbalistic term referring to three aspects of Divine extension] — this being the aspect of: "to the land regarding which I lifted My hand," etc. [Yechezkel 20:42]. And it is written: "the sanctuary of Hashem — Your hands established" [Shmos 15:17]. For these three hands were mentioned regarding the Exodus from Egypt — and the primary purpose of the Exodus from Egypt was for the inheritance of the Land, as it is written: "and He brought us out from there in order to bring us — to give us the land," etc. [Devarim 6:23].

And it is explained in the Zohar Chadash that the Exodus from Egypt occurred through the Shem Mem-Bais — and this is the aspect of the forty-two journeys they traveled in their departure from Egypt before they entered Eretz Yisrael. And it is also explained in the Zohar that the Exodus from Egypt was from the side of yoveil [the Jubilee year — an allusion to Binah] — the aspect of the world of Binah. And these forty-two are ש"ע נהורין [the three-hundred-and-seventy lights] — which are the aspect of the light of the countenance, as is explained elsewhere [this being the aspect of: "and the light of Your countenance — for You favored them"] — and they are the aspect of shalom. And this is: "and I will place peace in the land." Siman Mem-Bais · סימן מ"ב Va'Yar B'Tzar Lahem — "And He Saw Their Distress" וַיַּרְא בַּצַּר לָהֶם · Likutay Moharan I, Siman 42

Eretz Yisrael is the aspect of the Shechinah [the Divine Presence] — which is the aspect of the keshes [rainbow]. And the Patriarchs — Avraham, Yitzchak, and Yaakov — are the three colors of the rainbow. And this is the aspect of: "and I will remember My covenant — Yaakov," etc., "and the land I will remember" [Vayikra 26:42]. And therefore there is the primary sweetening of stern judgments and the tikkun of prayer. And also there is the primary revelation of the mysteries of Torah — which are the radiant garments of the Shechinah. And there is the primary tikkun of emunah in the wise — as it is written in Parshas Shoftim: "and you shall arise and go up," etc., "you shall not turn from," etc. [Devarim 17:8–11]. And there the aspect of the tikkun of the beautiful garment for the Tzaddik is also drawn — the aspect of: "this is My resting place forever," etc., "and His priests I will clothe with salvation" [Tehillim 132:14, 16]. And this is the aspect of the fact that the beginning of the conquest of Eretz Yisrael — which is the conquest of Yericho — was through the sounding of the shofar, through which the light of the Patriarchs is drawn. And therefore the inheritance of Eretz Yisrael is through the Name Shaddai — as it is written: "and I appeared to the Patriarchs as El Shaddai," etc., "and also I have established My covenant with them to give them the land of their sojournings" [Shmos 6:3–4]. For this Name is the aspect of the light of the Patriarchs and alludes to the three Names of the yichud [unification]. And therefore in Eretz Yisrael there is the primary perfection of the faith in the unity — as stated above. And this is the aspect of: "You are One and Your Name is One — and who is like Your people Israel, one nation in the land" — specifically in the land — as stated above in the name of the holy Zohar.

Siman Mem-Gimel · סימן מ"ג L'Hisrachek MiDibbur Shel Rasha — "To Distance Oneself from the Speech of a Wicked Person" לְהִתְרַחֵק מִדִּבּוּר שֶׁל רָשָׁע · Likutay Moharan I, Siman 43 In Eretz Yisrael, the holy da'as [consciousness / knowledge] shines — from which holy unions are drawn — meaning the attachment to the Tzaddikim, and to Torah, and to the Holy One Blessed be He. And speech is the revelation of da'as. And there too is the perfection of the holy speech, as stated above. And its air — beyond the great holiness that is in it from the aspect of the sanctity of Eretz Yisrael itself — has also been greatly purified and sanctified through the holy words of the entire holy community of Israel, and in particular of the Tzaddikim, the prophets, the Tannaim, the Amoraim, the Geonim, and the early and later Tzaddikim who were there from the generations of the world — from the days of Adam HaRishon, and in particular from the days of Avraham our father, may peace be upon him, who was the first to inherit Eretz Yisrael.

And all these holy, sacred Tzaddikim were all possessed of very great and awesome da'as, and they revealed their holy da'as through the holy words they abundantly spoke there. And therefore the air has been greatly sanctified — so that even now, through the breath one receives there each time from its holy lights, one merits to attach oneself to the Holy One Blessed be He, and to Torah, and to the holy Tzaddikim. And one merits to receive the illumination of holy da'as, and to speak holy words oneself as well, and to be saved from the da'as d'Sitra Achra [the consciousness of the Other Side] and from evil speech and from the unions of the Sitra Achra. And because there one merits a settled da'as — therefore through this one merits the aspect of arichas apayim [patience / length of face] and the subduing of anger, as stated above. And it is also suited for the guarding of the bris and the tikkun ha-bris — through the merit of attaining holy thoughts and holy unions there, as stated above. And therefore when Eliezer said to Avraham: "perhaps the woman will not consent," etc., "shall I return your son there?" [Bereishis 24:5] — and Avraham said to him: "beware lest you return my son there — Hashem, the G-d," etc., "only my son shall you not return there" [Bereishis 24:6–8] — and Rashi explained: my son shall not return, but my son's son will ultimately return. For after the sanctity of Eretz Yisrael was revealed to Avraham, he perceived that the primary holy union is in Eretz Yisrael. Therefore he warned that Yitzchak should not return to the Diaspora for the sake of his union — and it was better in his eyes to take a wife even from the daughters of Aner, Eshkol, or Mamre, as long as he would remain with his wife in Eretz Yisrael. Only Yaakov was permitted to leave for the Diaspora for his unions — for Yaakov merited an inheritance without limit [nachala beli metzarim], which is the aspect of: "in the future, Eretz Yisrael will spread across the entire world." Therefore he merited to draw the sanctity of Eretz Yisrael to such an extent that his union in the Diaspora was also a fully holy union. Yet even so, he did not wish to have his marriage-bed completed outside the Land. And therefore our Sages of blessed memory said that a husband may compel his wife to ascend with him to Eretz Yisrael. For even though Israel merited to draw the sanctity of Eretz Yisrael upon themselves even in the Diaspora — to the extent that their union there is also with great holiness — even so, in Eretz Yisrael it is on a greatly superior level, as stated above.

Siman Mem-Daled · סימן מ"ד Mechi'as Kapayim — "Clapping of Hands" מְחִיאַת כַּפַּיִם · Likutay Moharan I, Siman 44 It is explained within the ma'amar how great and immense is the excellence of the sanctity of Eretz Yisrael — and that its air is holy and pure, for the Holy One Blessed be He extracted it from under the hand of the nations and gave it to us. And that the primary tikkun of prayer — even in the Diaspora — is through drawing the sanctity of the air of Eretz Yisrael there as well, through mechi'as kapayim [clapping of hands]. And through this one is saved from machshavos zaros [extraneous thoughts] in prayer.

Also explained there: that through prayer, the secrets of Torah are revealed. And from this it is understood that the primary revelation of the secrets of Torah is in Eretz Yisrael — because there is the primary perfection of prayer. Also explained there: that through the sanctity of Eretz Yisrael, thoughts of idolatry are nullified, G-d forbid. And one merits prayer in the aspect of emunah — the aspect of: "all who dwell in Eretz Yisrael are like one who has a G-d," etc. Also explained there: that through giving tzedakah [charity] toward Eretz Yisrael, one is included in the air of Eretz Yisrael and is saved from the waters of the Flood — which are the aspect of the machshavos zaros in prayer. Also: Avira d'Eretz Yisrael machkim — and through this one's brain — which is one's thought — becomes purified. And this is the aspect of: "and I will see it — to remember the covenant" [Bereishis 9:16]. Through the aspect of Eretz Yisrael, the eternal bris [covenant] is awakened and rectified — the aspect of prayer — the aspect of: "the blessings of prayer — the Tzaddik, Life of the Worlds" [bircha'an d'tzlusa — Tzaddik chai almin]. Siman Mem-Hay · סימן מ"ה Mechi'as Kapayim B'Tefillah — "Clapping of Hands in Prayer"

מְחִיאַת כַּפַּיִם בִּתְפִלָּה · Likutay Moharan I, Siman 45 The five lobes of the lung correspond to the Five Books of the Torah, as is explained in Siman 8 and Siman 92 — and from there speech is formed, as our Sages of blessed memory said on the verse "These are the words" [Devarim 1:1] — that at first Moshe Rabbainu, may peace be upon him, was heavy of speech, and through the Torah his speech was completed. And as is also explained in Siman 225 — that the primary articulation of speech — which is the distinguishing mark of the human being — is through the seichel [intellect]. And the primary existence of the seichel is through the lung. And this is the aspect of the sanctity of Eretz Yisrael — where the primary Torah is, and the primary perfection of the seichel, as stated above. And at first, speech was in the Egyptian exile — and Moshe Rabbainu, may peace be upon him — who is the da'as of Israel — was heavy of speech. For the primary revelation of da'as is through speech, as is explained in Siman 56. And similarly, all of Israel was in the exile of Egypt — and the sanctity of Eretz Yisrael was then concealed under the hand of Kena'an and the other nations. And afterwards Israel left Egypt — from the side of yoveil [Jubilee / Binah] — the fifty gates of Binah, which are the aspect of מ"י [a Name of G-d — gematria 50]. And then they merited the receiving of the Torah — and speech was completed — the aspect of: "who placed a mouth for man?" [Shmos 4:11]. For through this was created the aspect of peh [mouth] — the aspect of Malchus peh — which is the aspect of the sanctity of Eretz Yisrael, where speech is complete, as stated above — in the aspect of: "glorious things are spoken of you." And therefore: "the righteous shall inherit the land" — for Eretz Yisrael is the aspect of peh [mouth]. And peh is called from the side of the Tzaddikim — for this is also the aspect of: "who placed a mouth?" — for the Tzaddik is called מ"י [mi — who], as is explained in Megaleh Amukos, chapter 3. And this is what is written at the beginning of the conquest of Eretz Yisrael [Yehoshua 9:2]: "and it came to pass when they heard," etc., "and they gathered together to fight against Yehoshua and against Israel — as one mouth [peh echad]." For they sought to overpower and conceal the sanctity of Eretz Yisrael — which is the aspect of peh — through the aspect of the evil peh of the Sitra Achra, G-d forbid. And this is the aspect of: "and they will devour Israel with every mouth [b'chol peh]" [Yeshayahu 9:11].

And therefore Eretz Yisrael is called Eretz HaChayyim — in the aspect of: "the mouth of the righteous is a source of life" [Mishlei 10:11]. And similarly its air makes one wise — in the aspect of: "the mouth of the righteous flourishes with wisdom" [Mishlei 10:31]. And the source of the sanctity of Eretz Yisrael is from the aspect of מ"י — the aspect of Binah leva [Understanding — the heart]. And therefore it is the aspect of leva d'alma [the heart of the world], as stated above. And this is the aspect of: "a wise heart will make his mouth understanding" [Mishlei 16:23]. And this is the aspect of: "she opens her mouth with wisdom" [Mishlei 31:26]. And therefore its air makes one wise. And this is the aspect of: "Torah of truth was in his mouth" [Malachi 2:6]. For the awakening of speech is from the aspect of the wings — which is the aspect of Torah, as stated above. And therefore He warned Yehoshua: "this book of Torah shall not depart from your mouth," etc. [Yehoshua 1:8]. And the awakening of the wings is through the hands. And this is the aspect of the Exodus from Egypt — which occurred through the aspect of the hands: "the great hand and the strong hand," etc. [Shmos 14:31]. And similarly in the inheritance of Eretz Yisrael it is said: "to the land regarding which I lifted My hand," etc. And this is the aspect of: "in order that the Torah of Hashem may be in your mouth — for with a strong hand Hashem brought you out of Egypt" [Shmos 13:9]. And included here are all the aspects: Torah, peh, hand, and Exodus from Egypt. And this is: "I am Hashem your G-d who brought you up from the land of Egypt — open your mouth wide and I will fill it" [Tehillim 81:11]. For through this the mouth is completed. And this is also the aspect of: "on that day I will cause the horn of the house of Israel to sprout — and to you I will give an open mouth among them" [Yechezkel 29:21] — see Rashi there. And this is the aspect of: "and the hand of Hashem was upon me," etc., "and He opened my mouth," etc. [Yechezkel 33:22]. And therefore there it speaks of the inheritance of Eretz Yisrael. And this too is the aspect of: "my hand I have placed for them as a mouth [l'fi]" [Iyov 40:4]. And similarly: "and they place hand upon mouth" [ibid. 21:5] — and many like these. For because the root of the awakening of speech is from the aspect of the wings — which are awakened by the hand — therefore when one wishes to be silent, one places the hand upon the mouth — meaning, one silences speech together with its root.

And this is what is said regarding the future redemption: "as in the days of your going out from the land of Egypt — I will show him wonders — nations will see and be ashamed," etc., "they will place hand upon mouth" [Michah 7:15–16]. For then the speech of the Sitra Achra will be nullified at its very root — in the aspect of: "to it [the mouth] — it shall not speak" [Tehillim 115:5]. And it will be fulfilled: "for then I will transform for all peoples a clear language — to call all of them in the Name of Hashem" [Tzefaniyah 3:9]. Siman Mem-Vav · סימן מ"ו Nafshi B'Chafi Tamid — "My Soul Is Constantly in My Palm" נַפְשִׁי בְכַפִּי תָמִיד · Likutay Moharan I, Siman 46

See Rashi in Parshas Vayetzei: "This ladder stands in Be'er Sheva [in the south of Yehudah] and its feet are in Be'er Sheva, and its head is in Beis El [in the north of Binyamin], and the middle of its slope is opposite Yerushalayim," etc., "and this is the gate of heaven, the place of prayer," etc. [Rashi on Bereishis 28:12]. And there Yaakov received tidings of the inheritance of Eretz Yisrael — and G-d folded all of Eretz Yisrael beneath him. For in truth, there is the source of the sanctity of Eretz Yisrael — it turns out that the place of prayer, which is the totality of the sanctity of Eretz Yisrael, is at the midpoint of the slope of the ladder — which is between north and south. And it is said there: "and he reached the place" [Bereishis 28:11] — from the language of prayer. And similarly: "and he lay down in that place" — the aspect of the bed upon which one lies — this being the aspect of: "that my prayer should be close to my bed." And also the placing of the bed between north and south is the aspect of: "His left hand beneath my head, and His right hand embracing me" [Shir HaShirim 2:6] — which is the aspect of the rule: "one should always enter a synagogue the distance of two doorways" — which are love and awe, right and left, north and south, as is explained in the holy Zohar — "and then pray." And the perfection of love and awe is only in Eretz Yisrael, as stated above many times — therefore there is the perfection of prayer. And see Zohar, Parshas Vayetzei, folio 78. And because through the placing of the bed between north and south one merits to children — therefore our Sages of blessed memory said that Eretz Yisrael is suited for children. And as it is written: "behold — the inheritance of Hashem is children" [Tehillim 127:3]. And also the matter of the sweetening of the judgments through the three yadayim [hands] — explained above in Siman 41 — is the aspect of the sanctity of Eretz Yisrael. And here it is explained that these three hands are the aspect of the three הוי"הs — and through them the three אלקיםs in the throat are sweetened. And three הוי"הs and three אלקיםs have the combined gematria of שָׁלֵו [shalev — tranquil / at ease]. And this too is the aspect of the sanctity of Eretz Yisrael — as it is written: "when Yerushalayim was inhabited and tranquil [shalvah]" [Zechariyah 7:7]. And it is written: "and the land is broad of hands" [the aspect of the aforementioned hands] "and quiet and tranquil [shalvah]" [Divray HaYomim I 4:40]. For the three אלקיםs in the throat are the aspect of peh [mouth / speech] — the aspect of speech — as is understood in Pri Etz Chayyim there — whose perfection of holiness is also in Eretz Yisrael, as stated above many times. But because אלקים is the aspect of stern judgments — one must sweeten them through the three הוי"הs — which are the aspect of thought — as is understood in Pri Etz Chayyim there. And the primary merit and holiness of thought is in Eretz Yisrael, as stated above in Siman 44.

And because the sanctity of Eretz Yisrael is the aspect of mechi'as kapayim [clapping of hands] — therefore it is written: "upon My palms have I engraved you", etc. [Yeshayahu 49:16]. And similarly: "and you shall be a crown of splendor in the hand of Hashem, and a royal diadem in the palm of your G-d" [Yeshayahu 62:3] — as is brought above in Siman 44. And also Eretz Yisrael is the aspect of mochin d'gadlus [expanded consciousness] — for: "there is no wisdom like the wisdom of Eretz Yisrael." And it is the opposite of the aspect of shichachah [forgetfulness] — in the aspect of: "if I forget you, O Yerushalayim," etc. [Tehillim 137:5]. And it is written: "and I will not forget you" [Yeshayahu 49:15]. For it is the aspect of zikaron [remembrance] — the aspect of: "and the land I will remember." And also there is the aspect of the nullification of strife and the perfection of peace — as it is written: "may there be peace within your ramparts — tranquility in your palaces" [Tehillim 122:7] — the aspect of shalev stated above. And this is the aspect of: "His lightnings illuminated the world" [Tehillim 97:4], as is explained within the ma'amar — for the primary name tevel [the inhabited world] refers to Eretz Yisrael, as is known. And this too is the aspect of the ע"ב רי"ו [the Names of gematria 72 and 216, which together equal 288 — the holy sparks], as is explained within the ma'amar — the aspect of: "and Avraham passed through the land" — ויעבר — whose letters are an anagram of ע"ב רי"ו — and see Zohar I:78. And the ע"ב רי"ו are the aspect of hands, as is explained within the ma'amar. And this is: "and Avraham passed through the land up to the place of Shechem" [Bereishis 12:6] — for in Shechem it is written: "and the land is broad of hands before them" [Bereishis 34:21]. And therefore the selling of Yosef to Egypt — through the strife — which is the aspect of: "the archers who grievously attacked him" [Bereishis 49:23] — also occurred from Shechem. For when the judgments and prosecutions overpower, G-d forbid, it is said: "and also I will clap My hands together, and I will relent My fury" [Yechezkel 21:22], G-d forbid. But even so, in truth this descent was transformed into a great ascent — in the aspect of: "for G-d sent me before you for sustenance" [Bereishis 45:5]. And through the exile of Egypt they merited afterwards to the giving of the Torah and the full inheritance of Eretz Yisrael — see Likutay Torah of the Ari, Parshas Vayeshev. And therefore Eretz Yisrael is called Eretz HaChayyim — for there the three aforementioned הוי"הs shine — which are the primary life — as it is written: "Hashem — through them they shall live" [Yeshayahu 38:16], and it is written: "I will praise Hashem in my life" [Tehillim 146:2] — and many like these. And this is the aspect of: "You will revive me and restore me to life" [Tehillim 71:20] — for the three aforementioned הוי"הs have the combined gematria of חֶלֶם [chelem — a dream / wholeness — gematria 78], as is brought in Pri Etz Chayyim. And similarly in Likutay Moharan Tanina, Siman 3.

Siman Mem-Zayin · סימן מ"ז V'Achaltem — "And You Shall Eat" וַאֲכַלְתֶּם · Likutay Moharan I, Siman 47 Eretz Yisrael is the aspect of truth, as is explained within the ma'amar and also above. And similarly it is the aspect of the nullification of the desire for eating — the aspect of: "and you shall eat your bread to satiation," etc. And it is written: "and you shall eat and be satisfied," etc., "for the good land," etc. [Devarim 8:10].

And it is the aspect of tiferes [splendor / glory] — the aspect of: "forever shall they inherit the land," etc., "the work of My hands — to be glorified [l'hispa'er]" — the opposite of shame. And this is what our Sages of blessed memory said [Bava Metzia 58b]: "In the West [Eretz Yisrael], what do they take care about? The whitening of faces [achavoray apay — shaming others]." And this is the aspect of: "let them be ashamed and fall back, all those who hate Tzion" [Tehillim 129:5] — specifically Tzion. And this is what is written: "instead of your shame — double," etc., "therefore in their land they shall inherit double" [Yeshayahu 61:7]. And also the inheritance of Eretz Yisrael is through the illumination of the countenance — the aspect of: "and the light of Your countenance — for You favored them," as stated above. And similarly it is the aspect of signs and wonders above nature — the aspect of miracles — as is explained in Siman 7 and Siman 9. And therefore before they crossed the Jordan to come to inherit the Land, Yehoshua said to them: "sanctify yourselves — for tomorrow Hashem will do wonders among you" [Yehoshua 3:5]. And this is the aspect of: "and to Tzion — specifically — it shall be said: 'you are My people'" — do not read ami [my people] but immi [with Me] — the aspect of: "what I do — so does he," etc. [alluding to the partnership between Israel and G-d in co-creating] — for Tzion is the central point of the sanctity of Eretz Yisrael, and all the cities of Eretz Yisrael are called daughters of Tzion. And see further within the ma'amar — and perhaps it may be said that this is the aspect of what our Sages of blessed memory said: "all who dwell in Eretz Yisrael are like one who has a G-d," etc. — for since he resembles Him, blessed be He, as it were — and is able to do wonders — in the aspect of: "My people — with Me — what I do, so does he," etc. — it turns out that it is as if G-dliness belongs to him and is delivered into his hand, as it were — in the manner of what our Sages of blessed memory said: "and He will give you G-d — He gives you His G-dliness," etc. [a Midrashic interpretation]. And the conclusion of this saying of our Sages is also explained in this way. But it is not proper to elaborate further here. Siman Mem-Ches · סימן מ"ח

Al Asher Me'alem — "On Account of Their Betrayal" עַל אֲשֶׁר מְעַלְתֶּם · Likutay Moharan I, Siman 48 Eretz Yisrael is the aspect of Binah [Understanding] — where the child is formed [for in Kabbalah, Binah is the divine "womb"]. And therefore residing in Eretz Yisrael is suited for children — as our Sages of blessed memory said, and as is explained within the ma'amar. And this is the aspect of: "and of Tzion it shall be said — man and man were born in her", etc. [Tehillim 87:5]. For Eretz Yisrael is the aspect of no'am [pleasantness / beauty], as is known — and it is the aspect of Binah, as is known — and from there is the root of birth, as is explained in the ma'amar of chavalim [cords], etc., Likutay Moharan Tanina, Siman 71. And it is also called Eretz HaChayyim — which is Binah — as is explained in the ma'amar of Merkavos Par'oh, Siman 38. And it is the aspect of the vowel tzairay [two horizontal dots — associated with Binah in Kabbalah]. And this is the aspect of: "take from the zimras ha-aretz — a little tzri [balm]," etc. [Bereishis 43:11]. For stern judgments are sweetened only at their root — which is in Binah, where the root of both judgment and kindness resides. And therefore Eretz Yisrael includes both judgment and kindness, as is explained above. And this is the aspect of: "when a matter is too wondrous for you," etc., "between one type of judgment and another," etc., "and you shall arise and go up," etc. [Devarim 17:8]. And our Sages of blessed memory said: "Yerushalayim was destroyed only because they stood upon the strict letter of Torah law" — for one must include judgment within compassion — the aspect of justice and righteousness, etc.

For Eretz Yisrael is the primordial point of Creation — which was in the aspect of the intermixing of the attribute of mercy with the attribute of judgment. And it is written: "for I have said: the world will be built upon kindness" [Tehillim 89:3]. And there is the primary place of prayer in strength and with intention. For there is the primary illumination of the twenty-eight letters of Creation — the aspect of: "the power of His deeds He declared to His people — to give them the inheritance of nations" [Tehillim 111:6] — which is the aspect of the Ten Utterances received from these twenty-eight letters — which are the aspect of Chesed, the aspect of sukkah [the divine shelter], the aspect of embrace — this being the aspect of: "and I place My words in your mouth and with the shadow of My hand I cover you" [Yeshayahu 51:16], as is explained within the ma'amar. And this is what concludes: "and to say to Tzion: you are My people" — specifically Tzion — which is the central point of Eretz Yisrael. And this is what our Sages expounded: do not read ami [my people] but immi [with Me] — what I do, so does he, etc. For prayer with full strength and intention in Eretz Yisrael is itself the very creation of the world through the twenty-eight letters and the Ten Utterances, as is explained within the ma'amar. And because the sanctity of Eretz Yisrael is the aspect of sukkah — the aspect of sukkah shel shalom [the sukkah of peace] — the aspect of: "and in Shalem is His shelter", etc. [Tehillim 76:3] — therefore it is written of Yaakov our father before he came to Eretz Yisrael: "and Yaakov traveled to Sukos," etc. [Bereishis 33:17]. And afterwards: "and Yaakov came shalem [whole / peaceful]," etc. And see the Zohar there — for this sukkah is the aspect of peace, the opposite of strife with many tongues. And similarly when Israel left Egypt to come to Eretz Yisrael — the first journey was to Sukos [Shmos 12:37] — for Sukos is the aspect of: "and His right hand embraces me" [Shir HaShirim 2:6] — which is the aspect of Eretz Yisrael, which is the aspect of yemin [right], as stated above. And see further within the ma'amar — much is explained there regarding the matter of Eretz Yisrael. Siman Mem-Tes · סימן מ"ט

L'Shamesh Sham Ohel — "To Minister There in a Tent [of Meeting]" לְשַׁמֵּשׁ שָׁם אֹהֶל · Likutay Moharan I, Siman 49 Yerushalayim and all of Eretz Yisrael are the aspect of the heart of the world, as stated above. And: "and to every wise-hearted man I have given wisdom" [Shmos 31:6]. And therefore Yerushalayim is the city of wisdom — the aspect of: "great in knowledge" [rabasi b'de'os]. And similarly all of Eretz Yisrael — its air makes one wise. And there is the primary clarification and purity of thought, as is explained in Siman 44. And there is the primary power of the yetzer tov [the good inclination], as stated above in Siman 1. And there is the primary revelation of all the actions and good character traits — which are the aspect of the totality of the stature of the mitzvos whose perfection is in Eretz Yisrael. And there is the primary revelation of Malchus — the aspect of: "Hashem shall reign forever — your G-d, O Tzion," etc. [Tehillim 146:10]. And this is the aspect of: "the land is very very good" [Bamidbar 14:7] — meaning that the sanctity of the Land is comprised of all the good traits — in the manner of what our Sages of blessed memory said: "with whatever measure He measures out to you — be grateful to Him," etc. [every quality is a name of G-d; every mode of His interaction with us is worthy of gratitude]. And there is the primary revelation of Malchus — which is itself the aspect of Eretz Yisrael, as stated above many times. And therefore when the verse enumerates the praises of Tzion and Yerushalayim, it concludes: "and dancers" [mecholelim] [Tehillim 87:7] — brought in the aforementioned ma'amar.

And there is the primary tikkun of prayer — which is service of the heart. And there is the primary tikkun of the letter heh [ה] — as is explained in the fifth of the final tikkunim [Tikkunay Zohar]: "the land of Israel is the dwelling-place of the heh." And the primary tikkun is through the yud that is drawn into it — as is understood in Tikkun 22: "the air of Eretz Yisrael that makes one wise — it is from the side of Chochmah, which is the yud," etc. And this is the aspect of the Ten Sanctities with which Eretz Yisrael was sanctified — the aspect of: "there is no kedushah [sanctity] with fewer than ten" — the aspect of yud stated above. And this is the aspect of: "a land in which you will not eat bread in poverty," etc. — for from dalet [ד], a heh [ה] is made — which is the aspect of wealth, as is explained within the ma'amar. And this is what is said — to our great sorrow — that Nevuchadnetzar came to Yerushalayim and took from there all its treasuries, etc. [that is, he took from there all the aforementioned aspect of wealth]. And he exiled from there, etc., "ten thousand exiles" [Melachim II 24:14] — corresponding to the aspect of the yud stated above. "There was none left except the poorest of the people of the land" [ibid.] — for when the yud is removed from the heh, it becomes dalet [ד — the poor one], G-d forbid. And similarly, at the time of the destruction of the Bais HaMikdash it is also said: "and of the poorest of the land he left", etc. [Melachim II 25:12] — for only the aspect of the dalet remained. And this is what Dovid — who is the aspect of the totality of the Kingship of Israel — said: "I am poor [dalosi] and He will save me — with the extra heh" [Tehillim 116:6, read with Kabbalistic allusion]. For this is the primary salvation of the aspect of Malchus — when the dalet becomes heh, as stated above. And this is what our Sages of blessed memory said [Pesachim 118b]: "I am poor [dalosi] — even though I am impoverished in mitzvos — I belong to You — and it is fitting for You to save me," etc. That is: the primary revelation of Malchus is through actions and good traits — which are the aspect of the mitzvos. And I am impoverished in mitzvos — it turns out that I am in the aspect of dalet. Even so: "I belong to You" — meaning: I bind myself to You in all my thoughts — and I accept upon myself the yoke of Your Kingship — see the Rashbam there — and therefore: "and it is fitting for Me to save me." For sometimes the tikkun begins from below upward — in that by binding oneself to the Holy One Blessed be He in truth, and accepting the yoke of the Kingdom of Heaven upon oneself — through this one afterwards merits holy thoughts, which are in the aspect of the yud that is drawn into the dalet and a heh is formed — which is the primary salvation. And this is the aspect of: "I will not come into the city", etc. [Hoshea 11:9] — "the Holy One Blessed be He does not enter the Yerushalayim above until He enters the Yerushalayim below" [Ta'anis 5a] — literally. For Yerushalayim is the aspect of Malchus, as stated above, and as is explained within the ma'amar. And see also tractate Rosh Hashana 17 — what our Sages of blessed memory said on this verse. And see Likutay Halachos, the laws of Minchah, Halachah 6, paragraphs 75, 78, 79, 81.

And also the primary song and melody is in Eretz Yisrael — as it is written: "how shall we sing the song of Hashem upon foreign soil?" [Tehillim 137:4]. And it is written: "sing us from the songs of Tzion" [Tehillim 137:3] — the aspect of the song that the Levites would sing in the Bais HaMikdash. And all ten types of melody with which the book of Tehillim was said — all of them were given to the Levites who conduct the singing in the House of Hashem, as is explained in many verses. And also through teshuvah — which depends upon the heart — one merits Eretz Yisrael and Yerushalayim, as it is written: "and it will come to pass when all these things come upon you," etc., "and you will return it to your heart," etc., "and you will return to Hashem your G-d" — the aspect of: "great is repentance — that it reaches the Throne of Glory" — "and Hashem your G-d will return," etc., "and He will bring you to the land," etc. [Devarim 30:1–5]. And it is said: "and a redeemer shall come to Tzion," etc., "and to those who turn from transgression," etc. [Yeshayahu 59:20]. And it is said [Melachim I 8:48]: "and they will return to You," etc., "and You will restore them to the land that You gave to their fathers." And it is said [Divray HaYomim II 30:9]: "for in your returning to Hashem," etc., "and to return to this land," etc. And it is said [Yirmiyahu 24:7]: "and I will restore them to this land," etc., "for they will return to Me with their whole heart." And many like these. And Yerushalayim itself is the aspect of the Throne of Glory — as it is written: "at that time they shall call Yerushalayim the Throne of Hashem" [Yirmiyahu 3:17]. And it is written: "and for glory I will be in the Torah" [u'l'chavod ehyeh b'Torah — an allusion]. And therefore in Eretz Yisrael — and in Yerushalayim — there is the primary attainment of the hidden matters of Torah, which are the aspect of Kabbalah. And this is the aspect of: "and she is called Kabbalah — until she is between the two arms of the King" — this is the aspect of Eretz Yisrael, which is called bamos aretz [the high places of the earth], as Rashi explained in Parshas Ha'azinu — the aspect of: "everlasting arms" [zero'os olam], as is brought in Siman 57, in the ma'amar of sha'alu es Rabbi Yosi ben Kisma [Likutay Moharan I, Siman 57]. And this is the aspect of: "then shall you delight in Hashem" — the aspect of the delight of Shabbos, as is explained within the ma'amar — "and I will make you ride upon the high places of the earth" [Yeshayahu 58:14]. And because Eretz Yisrael is the aspect of Malchus — the aspect of techeiles d'achla kola [Aramaic: the blue that consumes all — a Kabbalistic description of how Malchus absorbs and transforms everything] — therefore it is written regarding it: "the land devours its inhabitants" [Bamidbar 13:32]. But the people of Israel who cleave to Hashem are alive and enduring. For in truth it is called Eretz HaChayyim, as stated above. And because in Eretz Yisrael and Yerushalayim one merits the aforementioned delight of Shabbos — therefore it is said: "dwell in the land and tend to faithfulness, and delight in Hashem," etc. [Tehillim 37:3–4]. And there it is said: "and the humble shall inherit the land and delight in abundant peace." And it is written: "rejoice with Yerushalayim," etc., "so that you may nurse and be satisfied from the breast of her consolations — so that you may drink deeply and delight from the fullness of her glory" [Yeshayahu 66:10–11].

And the aspect of: "the mother lends her vessels to the daughter" — as explained within the ma'amar — this is the aspect of: "Yerushalayim, built as a city that is joined together" — which is aligned opposite the Yerushalayim above, as our Sages of blessed memory expounded — and from there it receives its power. And also Eretz Yisrael is the aspect of yemin [right], as stated above many times — which is the aspect of the Torah of Atika [the Ancient One — the highest level of Kabbalistic teaching, where all is right-side / kindness], where all is yemin. And therefore there is the primary nullification of the desire for money — which is from the aspect of smol [the left side], as stated above many times. And because through all the aforementioned tikkunim one merits miracles, as is explained within the ma'amar — therefore Eretz Yisrael is the primary place of miracles, as is explained in Siman 7 and Siman 9. Siman Nun · סימן נ' Hatzilah — "Save Me / Rescue"

הַצִּילָה · Likutay Moharan I, Siman 50 Eretz Yisrael is the aspect of tikkun ha-bris, as is known. And therefore there is the primary tikkun of prayer. And similarly, the primary sanctity of Eretz Yisrael depends upon the guarding of the bris — in the aspect of what our Sages of blessed memory said: "on condition that you guard My covenant." And therefore when Israel sinned and violated the bris, G-d forbid, then prayer was blemished — in the aspect of: "my prayer is shut out" [Eichah 3:8]. And it is written: "He has filled me with bitterness" [Eichah 3:15] — the aspect of mayyim marorin [bitter waters]. And it is written: "He has broken my bones" [Eichah 3:4] — the aspect of the breaking of bones. And it is written: "Israel is a scattered sheep — lions have driven them away" [Yirmiyahu 50:17]. And this last — Rashi explained: "he crushed his bones" — for Yerushalayim is the aspect of aryeh [lion] — named for the fire that descended upon the altar in the form of a lion, as it is written: "Woe, Ariel," etc. [Yeshayahu 29:1], as Rashi explained there. And similarly, the totality of the sanctity of Eretz Yisrael is the aspect of yemin, as stated above many times — which is the aspect of aryeh — as it is written: "and the face of a lion is to the right" [Yechezkel 1:10]. And this is the aspect of: "and from the strong there came forth sweetness", etc., "what is stronger than a lion?", etc. [Shoftim 14:14, 18] — for the holy lion is the aspect of mayyim mesukim [sweet waters] — this being the aspect of: "a land flowing with milk and honey" — with which Eretz Yisrael was praised.

And this is the aspect of: "pleasant words are a honeycomb" [Mishlei 16:24] — meaning, the aspect of the mochin of Eretz Yisrael, which are called no'am [pleasantness], as our Sages of blessed memory said — "sweet to the soul and healing to the bone." This is the aspect of: "a good report fattens the bone" [Mishlei 15:30], as is explained within the ma'amar. And this too is the aspect of: "a good report from a distant land" — this being the aspect of Eretz Yisrael, which is so called because its air makes one wise [wisdom is associated with the "distant" — as per the verse: "I said I will be wise, but it is distant from me"]. And it is written: "I said: I will become wise — but it is far from me" [Koheles 7:23], as is explained in Likutay Moharan Tanina, Siman 40. And because the primary tikkun of eating — in the aspect of: "the righteous eats to satisfy his soul" [Mishlei 13:25] — also depends upon the sanctity of the tikkun ha-bris, as is understood within the ma'amar, and upon this too depends the sanctity of Eretz Yisrael, as stated above — therefore: "and you shall eat your bread to satiation and dwell securely in your land." And similarly: "and you shall eat and be satisfied and bless," etc., "for the good land," etc. — as stated above. Siman Nun-Alef · סימן נ"א [numbered in source as Siman 55] Amar Rabbi Akiva — "Rabbi Akiva Said"

אָמַר רַבִּי עֲקִיבָא · Likutay Moharan I, Siman 55 In Eretz Yisrael it is said: "the eyes of Hashem your G-d are upon it always" — the aspect of: "my eyes are upon the faithful of the land" — for it is the aspect of truth, as stated above many times. And the primary exile and destruction was through the overpowering of falsehood — as our Sages of blessed memory said: on account of the ceasing of men of faith within it. And it is written: "and they do not speak truth — they have trained their tongue to speak falsehood" [Yirmiyahu 9:4] — and many like these. And because falsehood is the aspect of the darkening of blood — therefore it is written: "will you judge the city of blood?" [Yechezkel 22:2] — the aspect of: "the city of blood, full of deceit" [Nachum 3:1]. And this is: "and the land was profaned with blood." And through this came melancholy [marah shechorah] — until the eyes grow dim from tears. And this is: "my eye has consumed itself with tears" [Eichah 1:16]. And then the evil and impurity overpowered — as is explained in many verses. And similarly the opposite: "your land — desolation — your soil, strangers devour it in your presence" [Yeshayahu 1:7]. For the sanctity of Eretz Yisrael is the aspect of truth, as stated above. And this is the aspect of: "who shall sojourn in Your tent?", etc., "one who walks blamelessly," etc., "and speaks truth," etc. [Tehillim 15:1–2]. And similarly regarding Avraham it is said: "and You found his heart faithful before You — and You cut a covenant with him," etc. [Nechemiah 9:8]. And it is the aspect of unity — the aspect of: "Avraham was one — and he inherited the land" [Yechezkel 33:24]. And the aspect of: "and who is like Your people Israel — one nation in the land" — specifically — as stated above many times. And this is what the tribes said: "we are the sons of one man — in the land of Kena'an." And the innermost dimension of the sanctity of Eretz Yisrael is the Bais HaMikdash — which is also called mishkan [dwelling-place]. And this is the aspect of: "and the mishkan shall be one" [Shmos 26:6]. And this is the aspect of: "one thing have I asked," etc., "to dwell in the house of Hashem," etc. [Tehillim 27:4] — specifically achas [one]. And it is in the aspect of entirely good — the aspect of: "the land is very very good," as stated above many times — and in particular in Siman 4 — the aspect of the nullification of evil and opposition — only entirely unity and peace. The aspect of the nullification of impurity — as it is written: "and you shall not defile the land," etc. [Bamidbar 35:34]. And similarly: "you shall not defile your soil," etc. And it is written: "and no more shall an uncircumcised one or an impure one come into you" [Yeshayahu 52:1]. And it is written: "and I will bring you to your soil — and I will sprinkle upon you pure waters and you will be purified," etc. [Yechezkel 36:24–25]. For the Diaspora is the aspect of impure dust — as it is written: "and you — upon impure soil," etc. [Amos 7:17]. But Eretz Yisrael is holy soil [Zechariyah 2:16] — in the aspect of the Ten Sanctities with which Eretz Yisrael was sanctified. And Yerushalayim is called the holy city — as it is written [Nechemiah 11:1]. And it is written: "upon Tzion, My holy mountain" [Yeshayahu 48:2] — and many like these. And regarding all of Eretz Yisrael it is said: "and He brought them to His holy border" [Tehillim 78:54] — see the Metzudas Dovid. And Eretz Yisrael is called the mountains of holiness and its cities are called the cities of Your holy ones.

And therefore Eretz Yisrael is called eretz lo metohorah "a land not purified" [Yechezkel 22:24] — and see tractate Zevachim 113 — for the root of its holiness is above the aspect of ritual purity, which is the aspect of the left side. And Eretz Yisrael is the aspect of yemin [the right], as stated above many times. For it is the aspect of holiness itself, as stated above — the aspect of: "You led with Your strength to Your holy abode." For through the light of truth that shines in it — through this the hashgachah [Providence] of the Holy One Blessed be He shines there more fully — and through this it is more fully included in the aspect of before Creation — where all is one, all is good, all is holy, etc., as is explained within the ma'amar. And this is what our Sages of blessed memory said [Ta'anis 10a]: "Eretz Yisrael was created first and the entire world afterwards" — see there and in Chidushay Agados. And because it was created first — therefore it is closest to the aspect of before Creation. And the innermost dimension of the sanctity of Eretz Yisrael is the place of the Mikdash — which our Sages of blessed memory said was created before the world: "a throne of glory, exalted from the beginning — the place of our sanctuary" [Yirmiyahu 17:12]. For there the light of Providence shines most — in the aspect of: "My eyes and My heart shall be there," etc. [Melachim I 9:3] — therefore it is most closely included in the aspect of before Creation, as stated above. And this is the aspect of the Even HaShetiyah — the aspect of even Yisrael "the Stone of Israel" / father and son as one]. Siman Nun-Bais · סימן נ"ב HaNe'or BaLailah — "One Who Is Awake in the Night"

הַנֵּעוֹר בַּלַּיְלָה · Likutay Moharan I, Siman 52 It is known and understood that the closer something is to the beginning of Creation, the clearer and more certain it is — for it is in the aspect of efshar ha-metzius [possible existence — i.e., it is contingent and free, not subject to compulsion or determinism] — since it has not yet distanced itself from the beginning of its existence. And similarly, this is understood simply from the narratives of the Torah — for the closer the world was to the beginning of Creation, the stronger one's faith was in the renewal of the world. And similarly regarding the other particulars of the holy faith — the greater it was — until several generations passed and the world distanced itself somewhat from the beginning of the time of its existence. Then opinions began to go astray into heresy, idolatry, and the like — until in the multitude of generations, some even fell into the error of the necessity of the world's existence. And our Sages of blessed memory have already said: "Eretz Yisrael was created first and the entire world was created afterwards." It follows that Eretz Yisrael is closer to the aspect of the faith in efshar ha-metzius, as stated above. And therefore there, faith is most perfected — in the aspect of: "dwell in the land and tend to faithfulness." And also because the primary inheritance of Eretz Yisrael is through the aspect of: "the power of His deeds He declared to His people" [Tehillim 111:6] — which is the entire matter of the order of Creation — which explains and clarifies how the entire Creation came into being in the aspect of efshar ha-metzius — and not through any compulsion whatsoever, G-d forbid. And also because it is known that the primary thing is the purpose [tachlis]. And the purpose is closest to the beginning of thought — as is explained in the ma'amar of Kartlisa, Siman 18. And behold, the purpose of Creation is solely for the souls of Israel. And therefore in truth, Israel came first in thought. And similarly, the purpose of the point of holiness of the entire world is the Bais HaMikdash, Yerushalayim, and all of Eretz Yisrael. And therefore it is closer to the beginning of the thought of Creation — which was in the aspect of efshar ha-metzius.

And behold, the purpose of the creation of the souls of Israel is in order to do His will, blessed be He — and the totality of His will, blessed be He, is included in the 613 mitzvos of the Torah — whose perfection is only in Eretz Yisrael. For many mitzvos apply only in Eretz Yisrael. And through the fulfillment of His commandments and the doing of His will, blessed be He — one merits to return to his root and to be included and cleave to Him, blessed be He, in fullness. And in its simple meaning too: the purpose of the fulfillment of the mitzvos is devekus [cleaving / attachment] to Him, blessed be He, as is brought. And the primary place of devekus to Him, blessed be He, is in Eretz Yisrael, as stated above in Siman 38. And when one is included in Him, blessed be He, in true unity — then one also becomes, as it were, in the aspect of chiyuv ha-metzius [necessary existence] like Him, blessed be He — since one has become one with Him in true unity. And then all the worlds are also included with them in the aspect of chiyuv ha-metzius, as is explained within the ma'amar. And therefore in truth our Sages of blessed memory said: "in the future, Eretz Yisrael will spread across the entire world." And the primary bitul [self-nullification] and inclusion in Him, blessed be He, is through hisbodidus [personal, private prayer and meditation — speaking to G-d in one's own words], as is explained within the ma'amar. For in truth this is the primary perfection of hisbodidus — when one merits to attach oneself to the Holy One Blessed be He — then so completely — until one is truly included in His unity, blessed be He, as it were. For hisbodidus is from the language of badad [alone / solitary] and bad b'vad [one by one / alone with alone] — which is an expression of unity. That is: at that time one must truly unite with Him, blessed be He, in the nullification of all feelings — until one feels nothing except Him, blessed be He, alone — in the aspect of: "there is nothing else besides Him" [Devarim 4:35], and as it is written: "You are G-d — alone [levadecha]" [Nechemiah 9:6]. And to such nullification and devekus, only Israel can merit. And the primary place is Eretz Yisrael. For the non-Jews and all the places of the Diaspora receive their abundance through a shali'ach [an intermediary / agent] — as our Sages of blessed memory said [Ta'anis 10a] — meaning, through the supernal ministering angels. Therefore it is difficult for them to truly be included in the aspect of true unity — until through the proliferation of this, the concept of avodah zarah [idolatry] and actual elohim acherim [other gods] branched out from this, G-d forbid. And it is already known that acher [other] and echad [one] are two direct opposites. But Israel receives their abundance from Him, blessed be He, directly — with no intermediary whatsoever, G-d forbid — and primarily in Eretz Yisrael. Therefore they can merit to be truly included in His unity, blessed be He — in the aspect of: "You are One", etc., and: "who is like Your people Israel — one nation in the land" — specifically — as stated above.

And therefore our Sages of blessed memory in truth said: "all who dwell in Eretz Yisrael are like one who has a G-d," etc. — as the commentators of blessed memory explained. And through this the word domeh [likened / similar] is precise — for it is only in the aspect of dimyon [imagination / likeness]. But in the inner dimension of the intellect, one is truly included in His unity, blessed be He. And similarly the second usage of domeh [in the continuation of the saying] may also be interpreted in this way. For — is it not so? — even the inhabitants of the Diaspora also believe in His G-dliness, blessed be He. Only: since they do not merit true devekus and nullification such as this — because of the aforementioned reason — therefore it is as if they have no G-d. And this is what is written: "for it is a people that dwells alone [levad]" [Bamidbar 23:9] — specifically levad. As stated above. And this one merits through hisbodidus, as stated above. And similarly it is written: "Hashem alone [levado] guided him — and there was no foreign G-d with him" [Devarim 32:12] — as stated above. And this is: "and Israel dwells securely — alone [badad] — the eye of Yaakov looks toward the land," etc. [Devarim 33:28] — meaning, the inheritance of Eretz Yisrael. And this is ayin Yaakov [the eye of Yaakov / the wellspring of Yaakov] — for also regarding Yaakov it is said: "and Yaakov was left alone [levado]" [Bereishis 32:25] — the aspect of the aforementioned bitul and hisbodidus. And this is what our Sages of blessed memory said in the Midrash, Parshas Vayishlach: "there is none like G-d — and who is like G-d? Yeshurun — Israel the elder. Just as it is written of the Holy One Blessed be He: 'and Hashem shall be exalted alone [levado]' — so regarding Yaakov: 'and Yaakov was left alone [levado]'" — that is, as stated above — that he was then truly included in His unity, blessed be He — which is the primary perfection of hisbodidus. And therefore the primary perfection of prayer and hisbodidus is only in Eretz Yisrael. And therefore Eretz Yisrael is the aspect of the World to Come, as stated above many times. For the primary nullification and devekus in fullness — one will merit in the World to Come — which is the aspect of: "that no eye has seen," etc. [Yeshayahu 64:3] — for then all will be one, as is explained in Siman 51 above.

Siman Nun-Gimel · סימן נ"ג Hashem HaDa'as — "G-d of Knowledge" ה' הַדַּעַת · Likutay Moharan I, Siman 53 Our Sages of blessed memory said that Eretz Yisrael is suited for children. For birth is through the aspect of heh [ה] — and the land of Israel is the dwelling-place of the heh, as stated above in the name of the Tikkunim. And there is the primary perfection of da'as — the aspect of: "great in knowledge" — for its air makes one wise, as stated above. And the material of its soil is balanced to receive wisdom. And similarly there is the primary yir'ah [awe], as stated above many times. And there is the primary place of fitting disciples — in the aspect of: "and all your children shall be disciples of Hashem" — specifically in Eretz Yisrael — as stated above. And: "for from Tzion shall go forth Torah." And all come there to ask their questions — as it is written: "when a matter is too wondrous for you," etc., "and you shall arise and go up," etc. — for: "there is no Torah like the Torah of Eretz Yisrael."

And through all of this da'as is greatly enlarged — and from this comes birth. For a minor child does not beget children — because his da'as is not complete. But Eretz Yisrael is the aspect of mochin d'gadlus [expanded consciousness], as is brought elsewhere. And this is: "and Hashem said: shall I hide from Avraham what I am doing?" etc., "and Avraham shall surely become a great nation," etc., "and all the nations of the earth shall be blessed through him" — and our Sages of blessed memory expounded this regarding converts, etc. — "for I have known him — so that he will command his children," etc., "so that Hashem may bring upon Avraham", etc. [Bereishis 18:17–19] — meaning the inheritance of the Land — see the Rashbam there. For through converts, his da'as is greatly enlarged — until he thereby merits children. And then he fulfills: "and you shall teach them to your children" [Devarim 6:7] — literally. For his own children are themselves his disciples — and they are certainly fitting disciples — since they are truly his children. And through this his da'as is further expanded. And through this he merits the inheritance of the Land — where there is the primary perfection of da'as. And therefore it [the Land] is suited for children, as stated above — for the one depends upon the other, and all rise together on one stem, as stated above. And this is what Rashi explained in Parshas Bo: "the people bowed down" — upon the tidings of the redemption, the coming to the Land, and the tidings of the children that they would have. For all is one — for the primary redemption was that the aspect of da'as was redeemed from the exile, as is known, and as is explained in Siman 56 and V'yom HaBikurim. And the coming to the Land is the aspect of the perfection of da'as — for Avira d'Eretz Yisrael machkim, as stated above. And the tidings of children, etc. — for through this one merits children, as stated above. And through this one understands what seems at first glance difficult — what was this tidings for them? Did they not also have children in Egypt? But one may say: the children born in Egypt — where da'as was in exile — therefore even the children who were born were in the aspect of katnus [smallness of consciousness]. But these children would be in the aspect of mochin d'gadlus [expanded consciousness]. And therefore they would debate with their father and ask him about each and every matter — and through this the father's da'as would also be further completed. For this itself is the primary purpose of the redemption and their coming to the Land, as stated above.

Siman Nun-Daled · סימן נ"ד Vayehi Miketz — "And It Was at the End [of Two Years]" וַיְהִי מִקֵּץ · Likutay Moharan I, Siman 54 It has been explained above many times that Eretz Yisrael is the aspect of the World to Come. And therefore there it is most suited to guard one's memory — to cleave one's thought to the World to Come. For Eretz Yisrael is also the aspect of zikaron [remembrance], as stated above. And this is what is written in connection with the inheritance of the Land: "and you shall remember Hashem your G-d" [Devarim 8:18] — the aspect of the aforementioned Hashem Elokim [the two Names, alluding to the World to Come] — "for it is He who gives you strength," etc. And also, the primary aspect of: "and the earth is the footstool of My feet" — which alludes in its particulars to the aforementioned zikaron — is also in Eretz Yisrael — and primarily in Yerushalayim and the Bais HaMikdash, which is called the footstool of His feet — as it is written: "and He did not remember the footstool of His feet", etc. [Eichah 2:1]. And it is written: "bow to His footstool — He is holy," etc., "bow to His holy mountain," etc. [Tehillim 99:5, 9]. And also the primary magnification of the seichel is in Eretz Yisrael — where there is the primary wisdom and holy intellect — the aspect of mochin d'gadlus, as stated above. And also there is the primary tikkun of tzimtzum [contraction / restraint] — which is the aspect of me'od [very / exceedingly — from the aspect of the left side] — in Eretz Yisrael. The aspect of: "the land is very very good [tova me'od me'od]." For: "Yerushalayim — judgment is her name — and upon judgment she stands," etc. [Zohar, Bereishis 150]. And judgment is the aspect of the aforementioned tzimtzum. And perhaps this is the aspect of the katnus [smallness of consciousness] that one must pass through before coming to Eretz Yisrael — which is the aspect of mochin d'gadlus, as is explained regarding this elsewhere. For this is the aspect of: "His left hand beneath my head — and afterward His right hand embraces me" [Shir HaShirim 2:6] — for Eretz Yisrael is the aspect of yemin [right], as stated above many times. And also, contentment — which is the opposite of: "the belly of the wicked shall lack" [Mishlei 13:25] — but rather only in the aspect of: "the righteous eats to satisfy his soul" — and it is written: "and you shall eat and be satisfied," etc. — and many like these. And see Sha'ar HaChatzair, Siman 206, in the name of the Baal Akeidah. And also the primary tikkun of tzedakah is in Eretz Yisrael — the aspect of: "and righteousness shall dwell in the orchard," as stated above. And it is explained in the Zohar [Shmos 59] that the future Sanctuary will be called tzedakah, etc. And there is the primary unity of Tzaddik and Kneses Yisrael [the Congregation of Israel / the Shechinah] — where the aspect of Tzaddik bestows upon Kneses Yisrael. This is the aspect of: "the righteous shall inherit the land — the Shechinah dwells between two righteous ones", as is known. And this itself is the mystery of Tzion and Yerushalayim — namely the aspect of Tzaddik and Kneses Yisrael — as is explained in Zohar, Bereishis 186. And also the matter of the tikkun of sleep — that then one's soul ascends to the aspect of the World to Come — this is in its fullness in Eretz Yisrael — in the aspect of: "and he lay down in that place," etc. [Bereishis 28:11]. For there the air is holy and aligned opposite the higher Eretz HaChayyim [the celestial Land of the Living]. And therefore the soul is able to ascend there during sleep — in orderly fashion — without as much impediment as it has in the Diaspora, G-d forbid. And as is also understood in the book Chesed L'Avraham. For our Sages of blessed memory said: "sleep is one-sixtieth of death." And regarding the ascent of the soul after death — the distinction between those who died in Eretz Yisrael and those who died in the Diaspora — is explained in the holy Zohar and in other holy books. And from this one can also understand regarding sleep. And this is: "I will lie down and sleep in peace — for You, Hashem, alone [levad] make me dwell in safety" [Tehillim 4:9] — meaning the inheritance of the Land — as it is said regarding it: "and Israel dwells securely, alone [badad]."

Tzitzis are the aspect of Eretz Yisrael, as stated above in Siman 7 — and see Zohar, Parshas Shelach, folio 175. Tefillin — which are the mochin — are certainly the aspect of Eretz Yisrael, as stated above. And therefore the portions of tefillin speak of the matter of the inheritance of the Land. And similarly in the journey of our Sages of blessed memory to Eretz Yisrael, it is explained that the four directions [north, south, east, west] of Eretz Yisrael are the aspect of the mystery of the tefillin. Torah is the aspect of Eretz Yisrael — for: "there is no Torah like the Torah of Eretz Yisrael." And also the aspect of contentment that exists within the Torah — the primary place of this is in Eretz Yisrael — where one does not at length in pilpul [elaborate dialectic] so much, and one is content with a minimum — only to settle the halachah upon its proper footing — as is understood from the words of our Sages of blessed memory [Sanhedrin 24a], who expounded: "He has led me in darkness" [Eichah 3:6] — this is the Babylonian Talmud. And similarly [Bava Metzia 85] regarding Rabbi Zeira — who fasted in order that he forget the Babylonian Talmud [before ascending to Eretz Yisrael]. Krias Shema — which is the faith in unity, and the acceptance of the yoke of the Kingdom of Heaven, and the yoke of Torah and mitzvos — the primary perfection of this matter is in Eretz Yisrael, as stated above many times. Prayer — the primary perfection of prayer is in Eretz Yisrael — as stated above — for it has such holiness that it itself is in the aspect of the World to Come. And therefore even temporal life — such as eating, drinking, and similar things — is also in the aspect of the holy zikaron of the World to Come. Only they are in the aspect of: "and the earth is the footstool of My feet" — the aspect of the feet of holiness. And therefore even the prayer one prays there for temporal life has great completeness — for it is also in the aspect of eternal life, as stated above. And therefore it is called Eretz HaChayyim. The unity of Tzaddik and Kneses Yisrael — which is the aspect of business dealings — is also the primary thing in Eretz Yisrael, as stated above. And this is what is said: "to the land regarding which I lifted My hand to give it," etc. — the aspect of business dealings. And it is written: "and his sons carried him to the land of Kena'an" [Bereishis 50:13] — meaning the aspect of carrying, whereby one carries and elevates the holy sparks — which are the souls of Israel — back to their root, which is the Shechinah, the aspect of Eretz Yisrael. And therefore they are called: "those who are carried from the womb" [Yeshayahu 46:3]. And also the primary blessings of the Tzaddik — about which it is said: "he shall receive a blessing from Hashem" [Tehillim 24:5] — is in Eretz Yisrael — for: "for there Hashem commanded the blessing." And there it is said: "may the mountains bear peace to the people" [Tehillim 72:3] — the aspect of masa [carrying / lifting]. And it is said: "the land has given its produce" [Tehillim 85:13] — the aspect of matan [giving].

And according to its plain meaning as well — Eretz Yisrael and in particular Yerushalayim was a great place of commerce and business — as is understood from the words of our Sages of blessed memory. And as it is written: "besides the traders and the merchants and the dealers," etc. [Melachim I 10:15]. And similarly: "besides the traders and merchants," etc. [Divray HaYomim II 9:14]. And it is also called Eretz Kena'an — from the language of socher [trader / merchant] — as it is written: "whose traders are princes — her merchants the honored of the earth" [Yeshayahu 23:8]. And it is written: "and He brought him to the land of Kena'an — in a city of merchants He placed him" [Yechezkel 17:4] — see there in the Targum and in the commentators. And regarding the people of Shechem it is said: "and the land is before you — settle and trade in it," etc. [Bereishis 34:10]. And see Midrash Rabbah, Vayera, chapter 17, and Midrash Rabbah, Mas'ay, chapter 23. And also the sanctity of Eretz Yisrael is the aspect of: "one who is generous of eye — he shall be blessed" [Mishlei 22:9] — for: "there Hashem commanded the blessing" — the aspect of: "in every place where I cause My Name to be mentioned, I will come to you and bless you" — said regarding the Bais HaMikdash, which is the aspect of eyes, as is explained in Likutay Moharan Tanina, Siman 67, Bereishis. And therefore at the time of the destruction it is written: "for these my eye runs down — for the mountain of Tzion that has become desolate," etc. [Eichah 5:17–18]. And at the time of the redemption it is written: "eye to eye shall they see," etc. [Yeshayahu 52:8]. And at the beginning of the promise of the inheritance of Eretz Yisrael to Avraham our father, may peace be upon him, it is said: "lift up your eyes and see," etc., "for all the land," etc. [Bereishis 13:14–15]. And similarly regarding Moshe it is said: "and lift up your eyes westward," etc., "and see with your eyes," etc. [Devarim 3:27]. And it is said: "always — the eyes of Hashem your G-d are upon it" — the aspect of: "my eyes are upon the faithful of the land," etc. And it is written: "Your eyes are toward faithfulness [emunah]" [Yirmiyahu 5:3]. For Eretz Yisrael is the aspect of truth and faithfulness, as stated above many times. And it is the opposite of the death of the heart — for it is the aspect of leva d'alma [the heart of the world]. And it is called Eretz HaChayyim. And it is the aspect of zikaron, as stated above. And there is the primary speech and primary blessings — which are the aspect of truth — as it is written: "one who blesses himself in the land [ba'aretz]" — specifically — etc., as is explained within the ma'amar. And this is the aspect of: "truth shall spring from the earth [eretz]." And also there is the primary tikkun of the medameh [the imaginative faculty] — as it is written: "we meditated, O G-d, on Your lovingkindness — in the midst of Your sanctuary" [Tehillim 48:10] — specifically chasedcha [Your lovingkindness] — the aspect of Chesed and holy love — the opposite of the medameh d'Sitra Achra, which is the aspect of animal love. And this is b'kerev heichalecha [in the midst of Your sanctuary] — specifically. For there in Eretz Yisrael one merits holy love — the aspect of: "and those who love His Name shall dwell in it." And it is written: "I love the dwelling of Your house." And the primary perfection of the light of holy love is in the holy sanctuary — as it is written: "its interior inlaid with love," etc. [Shir HaShirim 3:10]. For there in Eretz Yisrael the holy da'as shines — through which one merits holy love. And therefore: "there is no Torah like the Torah of Eretz Yisrael" — for there is the primary clarification of halachah through the rectification and clarification of the medameh. And this is the aspect of: "and through the prophets I was compared [adameh]" [Hoshea 12:11]. And the primary prophecy is in Eretz Yisrael, as stated above many times.

And also there is the primary source of joy — which is the aspect of: "and you shall rejoice in all that you put your hand to" [Devarim 12:7] — said in Eretz Yisrael. And there is the primary clarification of the good spirit from the evil spirit — the spirit of folly — for: Avira d'Eretz Yisrael machkim — the aspect of: "and Your good spirit You gave to make them wise" [Nechemiah 9:20]. And this is: "Your good spirit shall lead me on the level land [eretz mishor]" [Tehillim 143:10] — meaning Eretz Yisrael — as it is written: "the plain city [tzir hamishor]" [Yirmiyahu 21:13] — and Rashi explained: Yerushalayim — for there the light of holy love shines — which is the aspect of mishor — the aspect of: "with uprightness [mesharim] they love You" [Shir HaShirim 1:4]. And there is the primary illumination of the aspect of the hand of Hashem, as stated above. And this is: "You — Your hand drove out the nations" [Tehillim 44:3]. And there is the primary building of the holy melody, as stated above in Siman 49. And this is the aspect of: "from the wing of the earth we have heard songs" [Yeshayahu 24:16]. And it is said: "the time of song has arrived, and the voice of the turtledove is heard in our land." And also Eretz Yisrael is called Eretz Mishor [the Land of Uprightness] — named for: "and you shall do the upright and the good [hayashar v'hatov]" — see Rashi — "in the eyes of Hashem, so that it may be good for you — and you shall come and inherit the land," etc. [Devarim 6:18]. And there is holy love — as it is written: "and because He loved," etc., "to bring you — to give you their land," etc. [Devarim 4:37–38]. Siman Nun-Hay · סימן נ"ה Abba Shaul — "Abba Shaul [Said]"

אַבָּא שָׁאוּל · Likutay Moharan I, Siman 55 It is explained well within the ma'amar — the matter of the revelation of the sanctity of Eretz Yisrael through the sparkling of the light of the merit of the Patriarchs — which one merits through prayer that is performed properly. And through this one is saved from the evil eye of the wicked — and one even merits to see their downfall. And through this the face of Hashem is revealed to him — this being the aspect of: "seek His face always," etc. [Tehillim 105:4]. And behold — in Eretz Yisrael there is the primary tikkun of emunah — the aspect of: "dwell in the land and tend to faithfulness." And similarly the primary tikkun of seichel [intellect] — for its air makes one wise. And similarly the tikkun of honor — the aspect of: "and in His sanctuary — all of it says 'glory'" [Tehillim 29:9]. For there is the primary palace of the King. It follows that through this, there is the primary tikkun of prayer — to rectify through it the three voices. For through the perfection of holy emunah, all the false faiths are nullified — which are the aspect of "the voice of the fool," etc. And through the holy seichel, the aspect of "the voice of affliction" [kol anos] is nullified — which is the voice of the researchers and philosophers. And similarly there the voice of humiliations is nullified, etc. — for there is the primary holy honor — the aspect of: "that glory may dwell in our land" — the aspect of: "glorious things are spoken of you," etc. — as stated above. In particular, because there one merits to pray with such bitul [self-nullification] that one feels nothing except the King Himself — as is explained above in Siman 52. End of Installment Four. This completes the full, word-for-word translation of Simanim 39–55 of Likutay Kama. Every word of the Hebrew source has been rendered — including the extended passages in Simanim 49, 51, 52, and 54. The next installment will continue with Siman 56 onward. נ נח נחמ נחמן מאומן Zimras HaAretz — Complete Translation, Installment Four. Simanim 39–55 of Likutay Kama. Zimras HaAretz — Installment Five: Simanim 56–65

זִמְרַת הָאָרֶץ — הַמְשֵׁךְ Zimras HaAretz — Installment Five Likutay Kama · Simanim 56–65 · Complete Word-for-Word Translation נ נח נחמ נחמן מאומן Na Nach Nachma Nachman MayUman Likutay Kama — Continued

Siman Nun-Vav · סימן נ"ו U'V'Yom HaBikurim — "And on the Day of the First Fruits" וּבְיוֹם הַבִּכּוּרִים · Likutay Moharan I, Siman 56

Eretz Yisrael itself is the aspect of holy Malchus [Kingship], as is known. And every person must be careful not to use it for his own pleasure and personal needs — but only in the aspect of: "and the Kingship shall be Hashem's" [Ovadiah 1:21] — that all the pleasures one receives from it shall be solely for the sake of Heaven. In the aspect of what is explained in the ma'amar of Tisha Tikkunim, Siman 9: "We will not pass through field or vineyard," etc. [Bamidbar 20:17] — meaning: we have no desire for the pleasures of this world; rather our desire is: "let us go by the King's road" — to walk in the way of the King of the world. And this is: "praiseworthy are you, O land, whose king is a free man [ben chorin]" [Koheles 10:17] — specifically land. And one must strive to draw length of days into the Malchus — that it should not be in the aspect of: "authority buries its holders" [ha-rabanut keveres be'aleha] — which is the aspect of: "a land that devours its inhabitants" [Bamidbar 13:32], G-d forbid. And because the lengthening of days of Malchus depends upon tochachah [rebuke / moral correction] — therefore Eretz Yisrael is called eretz nechochos [the land of uprightness]. And our Sages of blessed memory said: "It was destroyed only because they did not rebuke one another." And to reach length of days — it is through the engagement in Torah, etc. For Eretz Yisrael is called Eretz HaChayyim — for there is the primary life and length of days — as it is written: "in order that you may prolong days upon the land," etc. [Devarim 11:21] — and many like these. And the primary thing depends upon Torah study — as it is written in Parshas Ha'azinu: "set your hearts," etc. — see Rashi there — "for it is not an empty thing from you — for it is your life, and through this matter you shall prolong days upon the land," etc. [Devarim 32:46–47]. And therefore also the portion of the King [Parshas HaMelech] — and the mitzvah of: "and it shall be with him and he shall read in it all the days of his life" [Devarim 17:19] — is also placed adjacent to the inheritance of the Land, as it is written: "when you come to the land," etc. [Devarim 17:14]. And the primary life and length of days is da'as [Divine knowledge / consciousness] and seichel [intellect] — whose primary perfection is in Eretz Yisrael — for: "there is no wisdom like the wisdom of Eretz Yisrael," as stated above. And similarly there is the primary perfection of Torah study — for: "there is no Torah like the Torah of Eretz Yisrael." And therefore there is the primary revelation of the aspect of the concealments [hastaros] — through which the voice of the heralds of the holy Torah is heard, as it proclaims and rebukes and cries out: "How long, O simpletons, will you love simplicity?" [Mishlei 1:22]. For because its air is pure and holy — therefore the voice of the holy heralds is heard there most fully, as is brought. In particular, because the primary holy voices go forth from there — as it is written: "Hashem shall roar from Tzion and give His voice from Yerushalayim," etc. [Yoel 4:16].

And therefore: "the people that dwells in it — their iniquity is forgiven" — for all transgressions are from the aspect of the concealments. But there, where the concealments are revealed, they are in the aspect of: "their iniquity is forgiven." And there is the primary revelation of the secrets of Torah, as stated above many times. And similarly the primary subduing of the kingdom of Amalek — as it is written: "in the land," etc., "you shall blot out the memory of Amalek" [Devarim 25:19] — as our Sages of blessed memory said. And there is the primary nullification of the desire for money and wealth, as stated above. And there is the primary magnification of da'as — and through this, livelihood comes easily. This is the aspect of: "not like the land of Egypt", etc., "which you watered with your foot", etc. [meaning: that it requires much human toil — irrigation by foot-operated water-wheels] — "it drinks water from the rain of heaven", etc. [Devarim 11:10–11] — which is without toil. And also because there is the primary nullification of anger and cruelty — as it is written: "they shall not harm nor destroy in all My holy mountain," etc. [Yeshayahu 11:9]. And there is great abundance of peace — as it is written: "who makes your borders peace." And there is the revelation of supernal Chesed and great compassion, as stated above many times. For the sanctity of Eretz Yisrael is in the aspect of: "mikveh Yisrael Hashem" "the hope of Israel is Hashem" / "Hashem is the gathering-pool of Israel" — as it is written: "and the hopeful ones of Hashem — they shall inherit the land" [Tehillim 37:9]. And it is written: "hope to Hashem," etc., "and He will raise you up to inherit the land" [Tehillim 37:34]. And this is the juxtaposition of the verse: "I will sprinkle upon you pure waters," etc. [brought within the ma'amar] — placed immediately after the verse: "and I will bring you to your soil" [Yechezkel 36:24–25]. And there, eating is in the aspect of manna — as it is written: "and the manna ceased on the morrow after Pesach, in their eating of the produce of the land" [Yehoshua 5:12] — as is brought in Sha'ar HaChatzair. And there is the primary aspect of ma'amar pasuach [the open utterance — an unrestricted Divine statement] — as it is written in Parshas Shemos: "and I said: I will bring you up," etc., "to the land of the Kena'ani," etc. [Shmos 3:17]. And similarly there is the aspect of ne'eman pashut [faithful and simple] — as it is written: "Your testimonies are very faithful — holiness befits Your house", etc. [Tehillim 93:5] — this being the innermost dimension of the sanctity of Eretz Yisrael. And there is the primary perfection of machloket l'shem shamayim [dispute / debate for the sake of Heaven] — this being the aspect of the fact that the Torah scholars of Eretz Yisrael are called no'am [pleasantness] — for even the disputes and the difficulties they pose to one another are done with love and in pleasantness, as Rashi explained there [tractate Sanhedrin 24a]. For this is the aspect of: "and a slight utterance was heard from him," etc. — that one should not disparage the one who holds the minority opinion, even though the halachah does not follow him — for: "both these and these are the words of the living G-d," etc. Siman Nun-Zayin · סימן נ"ז Sha'alu es Rabbi Yosi ben Kisma — "They Asked Rabbi Yosi ben Kisma" שָׁאֲלוּ אֶת ר' יוֹסֵי בֶּן קִסְמָא · Likutay Moharan I, Siman 57 The primary emunah b'chachamim [faith in the Sages] — in the aspect of: "you shall not deviate from the ruling", etc. [Devarim 17:11] — was said regarding the Sanhedrin [Great Court] that sits in Eretz Yisrael in the Bais HaMikdash — as it is written: "and you shall arise and go up," etc. [Devarim 17:8]. And similarly the primary semichah [ordination of Torah scholars] is only in Eretz Yisrael — as is explained in tractate Sanhedrin (14a), and in the Rambam, Chapter 4 of the Laws of Sanhedrin. And there is the primary perfection of the Oral Torah — in the aspect of: "and you shall act according to the ruling that they tell you from that place," etc. [Devarim 17:10]. And there is the primary perfection of Torah — as it is written: "for from Tzion shall go forth Torah." And from there the power of healing is drawn — as it is written: "and healing for all his flesh" [Mishlei 4:22]. And therefore it is said of those who dwell in Eretz Yisrael: "and the inhabitant shall not say: I am sick" [Yeshayahu 33:24]. And even if a person there, G-d forbid, has suffering and illness, G-d forbid — it is only in the aspect of loving suffering [yisurin shel ahavah] — in the aspect of: "and you shall know with your heart — for as a man chastises his son — Hashem your G-d chastises you," etc. — "support Yah — for Hashem your G-d brings you to a good land," etc. [Devarim 8:5–7] — as our Sages of blessed memory expounded. And this is what is written: "and I will heal their land" [Divray HaYomim II 7:14]. For there is the primary power of healing. And similarly, regarding the exile it is written: "and they mocked the messengers of G-d," etc. [meaning: they did not heed the Sages and undermined their faith, and through this the power of the angels was weakened] — "until the anger of Hashem rose against His people — until there was no healing" [Divray HaYomim II 36:16] — for through this they had no healing — "and the king of Chaldea rose against them," etc. — meaning, Eretz Yisrael was destroyed and they were exiled from there. And as our Sages of blessed memory said: "it was destroyed only because they despised Torah scholars therein." And therefore at the time of the destruction it is said: "for great as the sea is your ruin — who can heal you?" [Eichah 2:13] — for the power of healing was nullified. And at the time of the redemption it is said: "and on the day that Hashem binds up the breach of His people and heals the wound of His blow" [Yeshayahu 30:26]. And this is what is written: "why did You strike us so that there is no healing for us?", etc. [Yirmiyahu 14:19]. And there [Yirmiyahu 30:13]: "there is no remedy for your wound," etc. — "for I will restore health to you and heal you of your wounds," etc. — "and the city shall be built upon its mound, and the palace shall sit upon its proper place" [Yirmiyahu 30:17–18]. And there [Yirmiyahu 33:6]: "behold — I will bring it healing and remedy, and I will heal them — and I will restore the captivity of Yehudah," etc., "and I will build them as at first." And there is the primary drawing of the tikkun of vows — through which emunah b'chachamim is rectified — as it is written: "and your vows you shall fulfill — and you shall come to the place that Hashem shall choose" [Devarim 23:24] — and many like these. And this is what Dovid said: "for You, O G-d, have heard my vows — You have given the inheritance of those who fear Your Name" [Tehillim 61:6] — meaning the inheritance of the cities of Eretz Yisrael that Dovid conquered — see Rashi there. And this is: "I will enter Your house with burnt-offerings — I will fulfill my vows to You" [Tehillim 66:13]. "My vows to Hashem I will fulfill," etc., "in the courts of the house of Hashem, in the midst of you, O Yerushalayim" [Tehillim 116:14, 19]. And therefore when Dovid the King, may peace be upon him, wished to find the place of the Bais HaMikdash — where the primary tikkun of emunah b'chachamim is in the aspect of: "when a matter is too wondrous for you for judgment," etc. — meaning, when there will be the aspect of the withdrawal of the Sages — the aspect of: "and the wisdom of its wise men shall be lost" [Yeshayahu 29:14] — which is the aspect of peleh [wonder / mystery] — and through this they will not know how to decide the law, until there will be: "matters of dispute in your gates" [Devarim 17:8] — Rashi's explanation: that the scholars of the city will disagree on the matter — this one declaring impure and that one declaring pure, etc. — "and you shall arise and go up to the place that Hashem shall choose" — meaning, to the Bais HaMikdash — "and you shall act according to the ruling that they tell you from that place" — this is the primary aspect of the tikkun of emunah b'chachamim. Therefore he was compelled to take a vow — as it is written: "that he vowed to Hashem," etc., "until I find a place for Hashem — dwellings for the Mighty One of Yaakov" [Tehillim 132:2, 5] — specifically the Mighty One of Yaakov [Avir Yaakov] — the aspect of: "from the hands of the Mighty One of Yaakov" [Bereishis 49:24], as is explained within the ma'amar. And this is: "behold — we heard of it in Efras," etc. — see Rashi — it is explained that from this very verse that is said here: "and you shall arise and go up" — Dovid learned that the place of the Bais HaMikdash must be higher than everything — and through this he found its location, as stated above. And therefore the Bais HaMikdash itself is also called peleh [wonder] — as it is written: "and the house which I am building — it is great and wonderful [ha-peleh]" [Divray HaYomim II 2:8]. For there shines the aspect of peleh as is explained within the ma'amar. For the primary tikkun of emunah b'chachamim through a vow is — because through this one ascends to the root in which the Sages are rooted — namely, the aspect of the wonders of wisdom, etc., as is explained within the ma'amar. And the primary tikkun of this is in Eretz Yisrael — for Avira d'Eretz Yisrael machkim — through the illumination there of the thirty-two pathways of the wonders of wisdom, as is explained in the holy books. For this reason the gematria of ארץ ישראל equals thirty-two times הוי"ה [the Divine Name — 32 × 26 = 832]. It follows that there is the primary root of the Sages — and therefore there one merits most fully to the tikkun of emunah b'chachamim — which is through a vow, which is the aspect of Yaakov. And therefore Eretz Yisrael is specifically the inheritance of Yaakov. And there is the primary sparkling of the light of the Patriarchs — in the aspect of: "and I will remember My covenant — Yaakov," etc., "and the land I will remember" [Vayikra 26:42]. And there is the primary aspect of the delight of Shabbos — the aspect of: "then shall you delight in Hashem — and I will make you ride upon the high places of the earth — and I will feed you with the inheritance of Yaakov" [Yeshayahu 58:14] — in its literal sense — as the commentators explained: regarding the inheritance of Eretz Yisrael, which is higher than all the lands and is the inheritance of Yaakov — as it is written: "and He established it for Yaakov as a statute," etc., "to you I will give the land of Kena'an — the portion of your inheritance" [Tehillim 105:10–11]. And it is written: "dwell in the land and tend to faithfulness — and delight in Hashem," etc. — and our Sages of blessed memory also expounded this regarding the delight of Shabbos. And it is also brought in the holy books that Eretz Yisrael is in the aspect of the holiness of Shabbos. And therefore there, eating is in holiness — in the aspect of: "and you shall eat there before Hashem your G-d" [Devarim 14:26]. And this is: "and you shall eat your bread to satiation and dwell securely in your land — and I will place peace in the land," etc., "and I will remove the evil beasts from the land," etc., "and you shall pursue your enemies," etc. [Vayikra 26:5–8]. For there eating is in the aspect of the delight of Shabbos — whose segulah [propitious property] is to silence the enemy and the avenger, and to draw peace. And there — the nullification of anger, whose grip is in the liver — in the aspect of: "and He placed a heart of rage in Bavel — it is there that it is written" [Nedarim 22a]. And as is also understood in Siman 155, in the ma'amar of Arichas Apayim. And there is the primary dominion and rule of the brain — for: "there is no wisdom like the wisdom of Eretz Yisrael." And there is love and peace — as it is written: "who makes your borders peace" — and it is written: "may the mountains bear peace to the people, and the hills — through righteousness [b'tzedakah]" [Tehillim 72:3] — specifically — for the primary abundance of peace is through tzedakah, and in particular through the tzedakah of Eretz Yisrael — which is the aspect of the tzedakah of Shabbos, as stated above — and as is explained above many times that there is the primary perfection of tzedakah, as it is written: "and righteousness shall dwell in the orchard." And this is: "and you shall come and inherit the good land," etc., "to drive out all your enemies from before you" [Devarim 6:18–19]. And it is written: "Hashem will place your enemies who rise against you — smitten before you" [Devarim 28:7]. And it is written: "and He will drive out from before you your enemy — from before you" [Devarim 33:27] — specifically — the aspect of the holy panim [face / presence], the aspect of wisdom, which one merits there — and through this the enemies are subdued. And there speech is completed in peace — the aspect of: "for the sake of my brothers and my companions — let me now speak peace regarding you" [Tehillim 122:8] — said of Yerushalayim. And this is the aspect of: "that you may nurse and be satisfied from the breast of her consolations — and so that you may drink deeply and delight from the fullness of her glory" [Yeshayahu 66:11] — said of Yerushalayim — which is the aspect of matzah [unleavened bread], the aspect of the delight of Shabbos, as is explained within the ma'amar. And this is: "and righteousness shall dwell in the orchard" — Rashi explained: in Eretz Yisrael — "and the work of righteousness shall be peace," etc., "and my people shall dwell in a peaceful abode" [Yeshayahu 32:16–18] — meaning: through the tzedakah of Eretz Yisrael, peace is greatly multiplied, as stated above. And it is in the aspect of matzah — the letter heh [ה] — in the aspect of: "behold — I give you seed" [Bereishis 47:23], as is explained within the ma'amar. For: ar'a d'Yisrael musva d'as ha [Aramaic: the land of Israel is the dwelling-place of the heh], as stated above many times. And this is the aspect of: "the lot settles disputes" [Mishlei 18:18], as is explained within the ma'amar. For Eretz Yisrael was divided by lot — and this is what is written there: "according to the lot" — and Rashi explained: the lot would speak — which is the aspect of shalom [peace] that has a mouth — the aspect of: "and between the mighty he will separate" [Mishlei 18:18], as is explained within the ma'amar. And this is the aspect of the building of the holy gates and the falling of the gates of the Sitra Achra — the aspect of: "and your seed shall inherit the gate of his enemies" [Bereishis 22:17]. And it is written: "who raises me from the gates of death" [Tehillim 9:14]. And it is written: "in the gates of the daughter of Tzion I will rejoice in Your salvation" [Tehillim 9:15]. And it is written: "lift up your heads, O gates," etc. — regarding the gates of the Bais HaMikdash. And it is written: "and this is the gate of heaven." And it is written: "open the gates, and let the righteous nation enter — the keeper of faithfulness" [Yeshayahu 26:2] — also regarding the building of Yerushalayim. And it is written: "judges and officers you shall appoint for yourself in all your gates" [Devarim 16:18] — for the Sages sit in the gates of justice. And one must listen to them and believe in them — and this is: "when a matter is too wondrous for you for judgment," etc., "matters of dispute in your gates — and you shall arise and go up," as stated above. The tikkun of eating is in the aspect of: "and you shall eat meat with all the desire of your soul — in all your gates," etc. [Devarim 12:15]. And there: "and you shall eat in your gates with all the desire of your soul" [Devarim 12:15]. Tzedakah is in the aspect of: "and you shall give to the Levi, to the stranger, to the orphan, and to the widow — and they shall eat in your gates and be satisfied" [Devarim 14:29]. And it is written: "Hashem loves the gates of Tzion," etc. "Our feet were standing in your gates, O Yerushalayim." For: "He has strengthened the bars of your gates" [Tehillim 147:13] — and many like these. And behold — it is explained in this ma'amar that the great prosecutor [mikatreig] has its grip in the liver — which is full of blood. And from it, prosecutors and adversaries branch out below, over a person who becomes angry. And the tikkun of this matter is through fasting — through which the liver becomes humbled before the brain — and through this his enemies fall before him, etc. And through this one understands what is written at the time of the destruction of Yerushalayim: "for the king of Bavel stood," etc., "he inspected with the liver [ra'ah ba-kaved]" [Yechezkel 21:21] — see Rashi — meaning: he saw that then the power of the prosecutors overpowered — which are the aspect of Edom, whose grip is in the liver. For also then Edom joined with him — as it is written in the Psalm: "remember, Hashem, against the children of Edom," etc. [Tehillim 137:7]. And similarly in the Lamentations: "rejoice and be glad, O daughter of Edom," etc. And this is what is written: "and I called there a fast on the river," etc., "for I was ashamed to request from the king an army and horsemen to guard us from the enemy," etc., "and we fasted and besought our G-d for this" [Ezra 8:21–23]. For the segulah of fasting is to silence the enemy, as stated above. And this is what our Sages of blessed memory said — that in every time of war, Israel would fast — and all of this to subdue the enemies through the fast. Siman Nun-Ches · סימן נ"ח Talas Nafkin Mechad — "Three Go Forth from One" תְּלַת נָפְקִין מֵחַד · Likutay Moharan I, Siman 58 The primary perfection of da'as — which is the aspect of Moshe — is in Eretz Yisrael. And from there are drawn the three influences — which are eating, drinking, and clothing — this being the aspect of: "it lacks nothing" — said of Eretz Yisrael. And the primary sustenance of da'as is through the Patriarchs. And this is the aspect of: "and I will remember My covenant — Yaakov," etc., "and the land I will remember" [Vayikra 26:42]. And the Patriarchs are Chesed, Gevurah, Tiferes [Ches-Gimmel-Tes — the three central sefiros] — namely, to bring human beings close to the Holy One Blessed be He — in the aspect of: "and the souls that they made in Charan" [Bereishis 12:5]. And this is the aspect of: "beloved is Eretz Yisrael, for it renders converts fit" — and that the fear of sin should precede one's wisdom — and the primary yir'ah is in Eretz Yisrael, as stated above — and that one's words should be words of grace and glory — this being the aspect of Eretz Yisrael, which is called eretz chemdah [the desirable land] and tzvi tif'arto [the glory of His splendor]. And also Eretz Yisrael is the aspect of the subduing of the klipah of Amalek, as stated above. And it is in the aspect of the guarding of the bris, as stated above many times. And through the bris one merits double abundance — the aspect of lechem mishneh [double bread] — this being the aspect of: "therefore in their land they shall inherit double" [Yeshayahu 61:7] — for there double abundance is drawn — as is understood in Likutay Moharan Tanina, Siman 40. And the primary thing is that one merits to originate Torah novelties at double the normal rate — this being the aspect of what our Sages of blessed memory said: "and one of ours who ascends there — he is equal to two of theirs." And it is in the aspect of Shabbos, as stated above. And from it, abundance flows to the entire world — and healing of the soul and healing of the body — this being the aspect of: "and the inhabitant shall not say: I am sick — the people that dwells in it, their iniquity is forgiven" [Yeshayahu 33:24]. For it is aligned opposite the Yerushalayim above — which is the aspect of Binah — the aspect of teshuvah — in the aspect of: "and his heart will understand, and he will return and be healed" [Yeshayahu 6:10]. And teshuvah is in the aspect of teshuvah me'ahavah [repentance from love] — the aspect of ahavah b'sa'anugim [love with delights] — which is also the aspect of the sanctity of Eretz Yisrael — as it is written: "dwell in the land and tend to faithfulness — and delight in Hashem." And also the light of holy love shines there, as stated above many times. And there is the primary honor and beauty and splendor of the fitting people of the generation — in the aspect of: "that glory may dwell in our land" — and it is written: "glorious things are spoken of you" — in the aspect of: "and your renown went forth among the nations because of your beauty — in the splendor that I placed upon you", etc. [Yechezkel 16:14]. And it is written: "beautiful in height — the joy of the entire earth" [Tehillim 48:3]. And this honor and splendor is a vessel and a sign for the renewal of Torah — this being the aspect of: "Mount Tzion — the far north — the city of a great King" [Tehillim 48:3], as is explained within the ma'amar — whose plain sense speaks in praise of Yerushalayim. And there is the primary nullification of arrogance — the aspect of: "and the humble shall inherit the land." And also there is the primary guarding of speech from falsehoods and lashon hara [evil speech] — this being the aspect of: "who shall sojourn in Your tent and who shall dwell on Your holy mountain?", etc., "one who walks blamelessly," etc., "and speaks truth in his heart — he does not slander with his tongue," etc. [Tehillim 15:1–3]. And it is written: "the remnant of Israel," etc., "and they shall not speak falsehood," etc., "for they shall graze and lie down and none shall make them afraid" [Tzefaniyah 3:13]. And because Eretz Yisrael is the aspect of Shabbos — the aspect of teshuvah — the aspect of healing — all of which is the aspect of chayyim [life], as is explained within the ma'amar — therefore it is called Eretz HaChayyim. Siman Nun-Tes · סימן נ"ט Heichal HaKodesh — "The Holy Sanctuary" הֵיכַל הַקֹּדֶשׁ · Likutay Moharan I, Siman 59 The primary building of the holy sanctuary is in Eretz Yisrael and Yerushalayim — where there is the totality of holiness. And as is also understood from the multitude of verses explained within the ma'amar — which are in the aspect of: "and those who remain in Yerushalayim — holy shall be said of them" [Yeshayahu 4:3]. And similarly: "and in His sanctuary — all of it says 'glory'" [Tehillim 29:9]. And those that follow. For there is the primary drawing near of human beings to the Holy One Blessed be He — this being the aspect of converts — the aspect of: "peoples will call out upon the mountain," etc. And our Sages of blessed memory said: "beloved is Eretz Yisrael, for it renders converts fit." And it is also the aspect of the heart, as stated above many times — for there dwells the vital spirit — this being the aspect of: "and a spirit to those who walk in it" — which also means those who walk in Eretz Yisrael, as our Sages of blessed memory expounded. And there is the primary aspect of mishpat — the aspect of: "the faithful city — filled with justice" [Yeshayahu 1:21], as is explained within the ma'amar. And this mishpat is the aspect of fire — and then the holy sanctuary also receives the power of fire — this being the aspect of: "and I will be for her — says Hashem — a wall of fire surrounding her, and for glory I will be within her" [Zechariyah 2:9]. And this is the aspect of the guarding of Shabbos — the aspect of: "My Sabbaths you shall observe, and My sanctuary you shall revere" [Vayikra 19:30]. And it is written: "and the land shall observe its Shabbosos for Hashem — then shall the land be appeased for its Shabbosos," etc. [Vayikra 26:34–35]. For Eretz Yisrael is the aspect of Shabbos, as stated above. And this is the aspect of: "you shall not kindle fire," etc., "on the day of Shabbos" [Shmos 35:3] — for then evil is nullified of itself. And this is what the prophet warned them about the guarding of Shabbos [Yirmiyahu 17:19–27] — and that upon this depends the sustaining of the building of Yerushalayim — and if the opposite, G-d forbid: "and I will ignite a fire in its gates," etc. — against the aforementioned aspect of fire. And see also Yechezkel 20:20–22. And this is the aspect of meis u'samuch [mem and samech — the letters that stood miraculously in the Tablets of the Law] — which stood in the Tablets by miracle, as is explained within the ma'amar. For Eretz Yisrael is higher than all the lands — this being the aspect of nes [miracle / elevated banner] — as it is written: "raise a banner [neis]" — as is brought in Siman 9, in the ma'amar of Tehomot. And therefore when they sinned in the aforementioned aspect — it is said: "she that was a princess among the provinces has become a [payer of] tribute [mas]" [Eichah 1:1]. And therefore in the salvations of Israel and Yerushalayim and the downfall of Ashur it is said: "and Ashur shall fall," etc., "and his young men shall be for tribute [mas]," etc., "and his princes shall be dismayed from the banner [nes]" — and Rashi explained: from the miracles that they will see the Holy One Blessed be He performing for Israel — "says Hashem whose light is in Tzion," etc. — Rashi explained there: there the fire will be prepared to burn them — meaning, the aforementioned aspect of fire. And this is: "and I will give them in My house and within My walls," etc. — as is explained within the ma'amar — "in My house and within My walls" — specifically — also in its literal sense. "A hand" — meaning: to establish fitting disciples and to draw upon them a spirit of wisdom — this being the aspect of yad [hand] — the aspect of: "he was full of the spirit of wisdom, for Moshe had laid his hands upon him", etc. [Devarim 34:9], as is explained within the ma'amar. For this is the aspect of Eretz Yisrael — where the source of wisdom is — the aspect of: "and a spring shall go forth from the house of Hashem" [Yoel 4:18] — and Avira machkim. And there is the primary semichah by which the Sages are ordained — as stated above in Siman 57. And also there is the primary aspect of shem [name / renown], as is explained within the ma'amar — the aspect of: "and I will bless you and make your name great" [Bereishis 12:2] — said to Avraham at the time he was commanded to go to Eretz Yisrael. And therefore Eretz Yisrael is called eretz chemdah [the desirable land] — the inheritance of the deer of hosts of the nations — for all the nations would long and desire it — and every king who did not have a palace in Eretz Yisrael was not at ease in his kingdom. As our Sages of blessed memory said regarding the verse: "and I saw among the booty a beautiful Babylonian garment" [Yehoshua 7:21]. And it is written: "I will shake all the nations, and the desirable things [chemdas] of all the nations shall come — and I will fill this house with glory," etc. [Chagai 2:7] — see Rashi. And this is the aspect of: "a house and wealth are the inheritance of fathers" — specifically — the aspect of the inheritance of Eretz Yisrael, which is the inheritance of the fathers. And there is the primary subduing of anger, as stated above. And also there is the primary great wealth — as is known and stated explicitly in the words of our Sages of blessed memory — the great wealth that Israel had during the settlement of Eretz Yisrael. And as it is written: "and your cattle and sheep shall multiply — and silver and gold shall multiply for you — and all that belongs to you shall multiply" [Devarim 8:13]. And it is written: "and his land became full of silver and gold — and there is no end to his treasuries" [Yeshayahu 2:7]. Siman Samech · סימן ס' Pasach Rabbi Shimon — "Rabbi Shimon Opened" פָּתַח רַבִּי שִׁמְעוֹן · Likutay Moharan I, Siman 60 The primary contemplation of Torah is in Eretz Yisrael — for: "there is no Torah like the Torah of Eretz Yisrael." And because for this contemplation one needs very great wealth — and: "it lacks nothing" — therefore there was great wealth in Eretz Yisrael and: "it lacked nothing." And this is what our Sages of blessed memory expounded [Bereishis Rabbah, chapter 16]: "and the gold of that land is good" [Bereishis 2:12] — "for there is no Torah like the Torah of Eretz Yisrael and no wisdom like the wisdom of Eretz Yisrael." For this requires great wealth of silver and gold — as it is written: "and silver and gold shall multiply for you," as stated above. And there is the primary aspect of length of days, as stated above many times. And this is the aspect of Atik [the Ancient One] — the aspect of zaken [elder / aged]. And this is the aspect of the elders who were in Eretz Yisrael. And at the time of its destruction it is written: "elders have ceased from the gate" [Eichah 5:14]. And for the future it is written: "there shall yet sit elders and elderly women in the streets of Yerushalayim" [Zechariyah 8:4]. And as is explained within the ma'amar — regarding the service of Hashem: that one must begin little by little, and grow and expand in His service each time more and more. So similarly, we find regarding the inheritance of Eretz Yisrael — it is written in Parshas Mishpatim: "little by little I will drive them away from before you — until you have increased and inherited the land — and I will set your borders", etc. [Shmos 23:30]. And similarly in Parshas Ekev: "and Hashem your G-d will drive out these nations from before you — little by little — you will not be able to finish them off quickly", etc. [Devarim 7:22]. And in Parshas Ki Sisa it is written: "for I will drive out nations from before you — and I will enlarge your border," etc. [Shmos 34:24]. And there is the primary yir'ah, as stated above many times. And Eretz Yisrael is called an ishah yiras Hashem [a G-d-fearing woman], as is brought. And therefore there is the primary holiness of union, as stated above. And there is the primary blessing of rain and the aspect of long breathing [arichas haneshimah] as is explained within the ma'amar — this being the aspect of: "and the breath of Shaddai gives them understanding" [Iyov 32:8]. And the aspect of: "the candle of Hashem is the soul of man" [Mishlei 20:27] — this being the aspect of: "who gives a soul to the people upon it" [Yeshayahu 42:5] — said of Eretz Yisrael. And there is the primary intervention [pekidas akoros] for the barren — as it is written: "there shall be no barren woman among you" [Shmos 23:26] — for the sanctity of Eretz Yisrael is most suited for this, as our Sages of blessed memory said. And through this, awe is revealed — in the aspect of: "trembling seized them there — anguish as of a woman in labor" [Tehillim 48:7] — said in praise of Yerushalayim. And there is the primary tikkun of the awakening from sleep — in the aspect of: "I was sleeping but my heart was awake" [Shir HaShirim 5:2]. For Eretz Yisrael and Yerushalayim, etc., are the aspect of the heart — where there is the primary vitality and wisdom — as it is written: "and to every wise-hearted man I have given wisdom" [Shmos 31:6]. And therefore: "there is no wisdom like the wisdom of Eretz Yisrael" — and it is called Eretz HaChayyim. And there is the primary ascent of all prayers and all holy services of Israel — which cannot ascend above unless they have within them vital life-force — the aspect of wisdom — and they are not in the aspect of sleep, which is mochin d'katnus [diminished consciousness]. But there, in Eretz Yisrael, they are in the aspect of mochin d'gadlus [expanded consciousness], as stated above many times — and therefore all the holinesses ascend there in fullness. And there eating is in holiness — as it is written: "and you shall eat there before Hashem your G-d" [Devarim 14:26] — and many like these. And also there, foods are fully clarified — for the primary clarification of foods is through emunah — this being the aspect of: "and tend to faithfulness." And the primary tikkun of this is in Eretz Yisrael — as it is written: "dwell in the land and tend to faithfulness" [this phrase is repeated in the original]. And this is the aspect of: "my soul longed and also pined for the courts of Hashem — my heart and my flesh sing out to the living G-d" [Tehillim 84:3]. For there the service is in fullness with the vital life-force of holiness — the aspect of: "and wisdom gives life" [Koheles 7:12]. And there is the primary holy radiance of the countenance — in the aspect of: "may He cause His countenance to shine upon us, Selah" [Tehillim 67:2]. And it is written: "and the light of Your countenance — for You favored them" [Tehillim 44:4]. For there all seventy faces of the Torah illuminate — for: "there is no Torah like the Torah of Eretz Yisrael." And there also shine the aspect of the shanim kadmoniyos [the primordial years — a Kabbalistic term for the most elevated supernal levels] — this being the aspect of: "and the offering of Yehudah and Yerushalayim shall be pleasing to Hashem — as in the days of olam" [primordial times — which are the aspect of b'kerev shanim, the seventy faces, as understood in the holy Zohar and among the Kabbalists] "and as in the years of old [kadmoniyos]" [Malachi 3:4] — which are above the aforementioned aspect. And there is what may be alluded to in the masorah [scribal tradition]: two instances of "and you shall lie down and your sleep shall be sweet [v'arvah shenasecha]" [Mishlei 3:24] — for through this, sleep is rectified — that it should not be in the aspect of death, G-d forbid — but rather one should awaken afterwards. And this is: "for You have rejected us greatly," etc. — meaning, because we fell from all the seventy faces, G-d forbid — "return us, Hashem," etc., "renew our days as of old [kedem]" [Eichah 5:22, 21] — meaning the aspect of the shanim kadmoniyos, which are also called yemay kedem, as is known. And this is the aspect of: "the Torah need not have begun except with 'this month shall be for you' — which is the first commandment — and why did it open with Creation? — because of: 'the power of His deeds He declared to His people — to give them the inheritance of nations'" [Tehillim 111:6]. For through the aspect of the story-tales of the holy Torah — and in particular of the story of Creation — which is the aspect of the story-tales of the shanim kadmoniyos — through this specifically one merits to the aspect of the awakening from sleep — the aspect of the mochin — the aspect of the sanctity of Eretz Yisrael, whose holiness was at first concealed in the aspect of sleep until it was the inheritance of the nations — and now it has awakened from its sleep, and its holiness has been revealed, and it was given to Israel as an inheritance — through the aforementioned aspect of the power of His deeds. And this is what is written: "on that day I will raise up the fallen sukkah of Dovid," etc., "and I will build it as in the days of olam" [Amos 9:11]. And it is written — regarding the consolation of Tzion through the King Mashiach [Michah 5:1]: "and his going forth is from of old — from the days of olam" — meaning, the two aforementioned aspects, for the yemay olam receive their vitality from the aspect of yemay kedem — "therefore He will deliver them until the time when she who is in labor has given birth" — for through this, the aspect of birth is produced, as stated above — see Rashi. And this is what is written: "our fathers told us — of the deeds You performed in their days — in the days of kedem — with Your hand You drove out the nations and planted them," etc., "for not by their sword did they inherit the land," etc., "and the light of Your countenance — for You favored them", etc. [Tehillim 44:2–4]. And he cries out and prays about the exile and concludes: "arouse — why do You sleep, Hashem? Awaken," etc., "why do You hide Your face?", etc., "and redeem us — for the sake of Your lovingkindness" [Tehillim 44:24, 27]. For all of this is the aspect of Chesed, as is explained within the ma'amar. And similarly in Psalm 74: "remember Your congregation that You acquired of old [kedem] — You redeemed the tribe of Your inheritance — Mount Tzion," etc., "and G-d is my King from of old [mikedem] — working salvations in the midst of the earth," etc. [Tehillim 74:2, 12]. And similarly in Psalm 77: "my eyes are held open with watches" — and Rashi explained: constantly my eyes are stuck as a person sunk in slumber from a sealed heart, etc. — "I was overwhelmed and could not speak" [Tehillim 77:5] — for then, in the time of the aspect of sleep, a person is as if mute, unable to speak. And the tikkun for this: "I thought about the days of old [kedem] — the years of ancient times [shnos olamim]" [Tehillim 77:6] — the two aforementioned aspects, through which one is awakened from the sleep. And similarly afterwards: "for I will remember Your wonders from of old [mikedem] — and I will meditate on all Your deeds," etc. [Tehillim 77:12] — the aspect of these story-tales. And similarly in Psalm 143: "and my spirit overwhelms me within me — my heart within me is desolate" — and at the beginning it is written: "for the enemy has pursued my soul — he has crushed my life to the ground — he has made me dwell in darkness like those long dead." Meaning: the vital life-force of holiness was greatly diminished and weakened before him. And the tikkun for this: "I remembered the days of old [kedem] — I meditated on all Your works — I mused on the work of Your hands," etc. [Tehillim 143:5]. And he cries out: "do not hide Your face from me", etc., "and I shall be like those who go down to the pit — cause me to hear Your lovingkindness in the morning" — meaning the aforementioned aspect of Chesed — "Your good spirit will lead me on the level land [eretz mishor]," etc. [Tehillim 143:7–10] — meaning Eretz Yisrael, as stated above. And this is what is written — regarding the praise of the holy Torah [Mishlei 8:22–26]: "Hashem acquired me at the beginning of His way — before His works of old [mikedem] — from eternity I was established — from the beginning [meirosh] — from the earliest times of the earth," etc. For the holy Torah is comprised of all the aspects — from the aspect of b'kerev shanim and from the aspect of shanim kadmoniyos — and concludes: "before He made the earth and the open spaces — and the head of the dust of the world" [Mishlei 8:26] — this refers to Eretz Yisrael and all the other lands. For from there flows the sanctity of Eretz Yisrael — which is the holy point of all the lands. And this is what is written regarding the consolations of Tzion [Yeshayahu 51:9]: "awake, awake — put on strength, O Tzion — awake as in the days of old [kimay kedem] — the generations of the world [doros olamim]." And this is what is written [Yechezkel 36:8–12]: "and you, O mountains of Israel, shall give forth your branches," etc. — the aspect of the settlement of Eretz Yisrael — "and I will multiply upon you man and animal — and they shall multiply and be fruitful" — the aspect of birth, to permit the mouth of the barren — "and I will restore you as of old [k'kadmoseichem]," etc., "and I will bring men — My people Israel — upon you — and they shall possess you — and you shall be to them an inheritance." And this is what is written [Michah 7:14]: "tend Your people with Your staff," etc. — regarding the settlement of Eretz Yisrael, see Rashi there — "let them graze in Bashan and Gilead as in the days of olam" [Michah 7:14]. And he concludes: "You will give truth to Yaakov — lovingkindness to Avraham — which You swore to our fathers from the days of old [mimay kedem]" [Michah 7:20] — as stated above. And this is that regarding Yaakov — when he began to leave Eretz Yisrael for the Diaspora — sleep fell upon him. And this is: "and he lodged there — for the sun had set" [Bereishis 28:11]. And specifically there he received tidings of the inheritance of Eretz Yisrael and the birth of children, etc. — through the dream, which is the aspect of the story-tales. And: "and Yaakov awoke from his sleep" [Bereishis 28:16] — for the aspect of the awakening from sleep was drawn upon him. And he was afraid and said: "how awesome is this place!", etc. For through this, awe was revealed — the aspect of: "Hashem, I have heard Your report and I was afraid", etc. [Chavakuk 3:2]. And this is what is written in the blessing of the Land: "and you shall eat old grain grown old" — whose Targum is: v'sichlun atiqa d'atik "and you shall eat of the ancient of the ancient". For the abundance of Eretz Yisrael is drawn from the aspect of the shanim kadmoniyos — the aspect of Atik [the Ancient One]. And also there are the primary fitting disciples — as it is written: "and all your children shall be disciples of Hashem," etc. And it is explained within the ma'amar regarding the power of speech that reaches the reproductive organs — which are the millstones of the generation — and that the organs of speech must be adjacent and close to the organs of reproduction, etc. And this is what the prophet rebuked them [Yeshayahu 59:4]: "trust in emptiness and speak falsehood — they conceive toil and give birth to iniquity." For through the blemish of speech and of trust, pregnancy and birth are also blemished. And this is what is also said: "and you shall speak from the ground" [Yeshayahu 29:4]. And it is said: "he was oppressed and afflicted — and like a ewe before its shearers — he was silent and did not open his mouth" [Yeshayahu 53:7]. For they were then like the deaf and the mute. But at the time of the redemption it is said: "then the eyes of the blind shall be opened and the ears of the deaf shall be unstopped," etc., "the tongue of the mute shall sing" [Yeshayahu 35:5–6]. And it is written: "raise your voice with strength — O herald of Yerushalayim" [Yeshayahu 40:9] — the aspect of the aforementioned strength. And this strength comes to the reproductive organs which are the millstones of the generation, who await the salvation. And through this they merit the inheritance of the Land — the aspect of: "and the hopeful ones of Hashem — they shall inherit the land" [Tehillim 37:9]. And it is written: "trust in Hashem," etc., "dwell in the land" — and see Sha'ar HaChatzair, Siman 211. And then birth occurs — the aspect of: "for she travailed — and she gave birth — Tzion bore her children — shall I bring to the brink and not deliver?", etc. [Yeshayahu 66:8–9]. And because all the aforementioned aspects are included in the shofar, as is explained within the ma'amar — therefore the first conquest of Eretz Yisrael — which is the conquest of Yericho — was through the shofar. And now see what our Sages of blessed memory said [Vayikra Rabbah, chapter 34]: "Rabbi Zeira said: even the casual conversation of the people of Eretz Yisrael is Torah," etc. — which is precisely aligned with what is explained within the ma'amar — regarding the casual conversation of Torah scholars, which is the aspect of story-tales — through which one awakens from sleep and draws all the aforementioned tikkunim — which are the aspect of the sanctity of Eretz Yisrael, as stated above. Siman Samech-Alef · סימן ס"א Chadi Rabbi Shimon — "Rabbi Shimon Rejoiced" חֲדֵי רַבִּי שִׁמְעוֹן · Likutay Moharan I, Siman 61 The primary tikkun of mishpat [justice] and tikkun of etzah [counsel] is in Eretz Yisrael and Yerushalayim — as it is written: "and I will restore your judges as at the first — and your counselors as at the beginning" [Yeshayahu 1:26]. For there is the primary perfection of wisdom, as stated above. And also they are the aspect of the heart — where there is the tikkun of counsel — the aspect of: "water that is deep — counsel is in the heart of a man" [Mishlei 20:5]. And there is the primary perfection of emunah b'chachamim — the aspect of: "you shall not deviate from the ruling," etc. — as stated above in Siman 57. And there is the primary semichah by which the Sages are ordained, as stated above. And also there is the primary perfection of kesav [writing] — this being the aspect of what the verse elaborated to tell — regarding the inheritance of the seven tribes that had not yet been conquered in the days of Yehoshua — how he sent men to write out all the cities among them [Yehoshua 18:4–10]: "go and travel through the land and write it," etc. "And the men went and traveled through the land — and they wrote it down by cities into seven portions on a book," etc. "And Yehoshua divided the land there for the children of Israel," etc. For the writing of Israel is in the aspect of the conquest of Eretz Yisrael. And this is what is written regarding the transfer of kingship and leadership to Shaul — which is the aspect of semichah [Shmuel I 10:25]: "and he wrote in a book and placed it before Hashem" — for it is in the same aspect as the writing, as stated above. And this is what is written: "and it shall be — those who remain in Tzion and who remain in Yerushalayim," etc., "everyone who is written for life in Yerushalayim" [Yeshayahu 4:3]. And this is what is written: "write for yourself all these words," etc., "on a book," etc., "and I will restore the captivity of My people Israel," etc., "and I will bring them back to the land — and they shall possess it" [Yirmiyahu 30:2–3]. And this is also what is written: "and I wrote in the book and sealed it," etc., "and I gave the deed of purchase," etc., "and in the presence of the witnesses who signed the book," etc., "take these books," etc., "for so says Hashem: houses and fields and vineyards shall yet be purchased in this land," etc. — "and they shall purchase fields for silver — and it shall be written in the book and sealed," etc., "for I will restore their captivity — says Hashem" [Yirmiyahu 32:10–15, 43–44]. And all of this is because the writing of Israel is in the aspect of the conquest of Eretz Yisrael, as stated above. And there is the primary secret of ibur [the intercalation of the calendar / mystical pregnancy] — as our Sages of blessed memory said, and as is explained within the ma'amar. For bodies are formed there in the sanctity of Eretz Yisrael and are able to receive lofty and holy souls — and through this the secret of ibur [impregnation of souls] is transmitted to them. And there are the primary pure waters as is explained within the ma'amar — as it is written: "and I will bring you to your land — and I will sprinkle upon you pure waters," etc., "and I will give you a new heart," etc. [Yechezkel 36:24–26]. And the aforementioned waters are the aspect of: "the channel of G-d is full of water" [Tehillim 65:10] — said also of Eretz Yisrael — as it is written: "You have visited the land and watered it," etc. [Tehillim 65:10]. And it is said: "a river — its streams shall gladden the city of G-d", etc. [Tehillim 46:5]. And it is said: "on every high mountain," etc., "streams of water" [Yeshayahu 30:25]. And there is the primary sweetening of all the tzimtzumim [contractions / the aspect of divine concealment] — for all of them are clarified through thought. And there is the primary purification and holiness of thought, as stated above. And there is the Even HaShetiyah [the Foundation Stone]. And there is the primary light of supernal wisdom, as stated above. And there is the primary perfection of Torah — for: "there is no Torah like the Torah of Eretz Yisrael" — and it is written: "for from Tzion shall go forth Torah." And this is: "may He send you help from the sanctuary — and from Tzion may He sustain you" [Tehillim 20:3] — in its literal sense. And there is the primary totality of the twelve stones of Yaakov within the Even HaShetiyah — as it is written: "and he reached the place," etc., "and he took from the stones of the place," etc. [Bereishis 28:11] — and as our Sages of blessed memory expounded. And there he was told: "the land upon which you are lying — to you I will give it," etc. And there is the primary perfection of joy — the aspect of: "the light of the righteous is glad" [Mishlei 13:9]. And it is written: "the righteous shall inherit the land." And this is: "Mount Tzion shall rejoice," etc. [Tehillim 48:12] — and many like these. For there is the primary totality of the souls of Israel — as it is written: "who gives a soul to the people upon it — and a spirit to those who walk in it" [Yeshayahu 42:5] — the aspect of the spirit of wisdom — the sustaining spirit [rucha d'kiyyuma], as is explained within the ma'amar. And there is the primary love and totality among Israel — as it is written: "who makes your borders peace," as stated above. And this is what our Sages of blessed memory said [Horios 3b] — regarding: "and if the matter was hidden from the eyes of the congregation" [Vayikra 4:13]: "the inhabitants of Eretz Yisrael are called 'congregation' — and the inhabitants of the Diaspora are not" — and the Rambam ruled accordingly (Chapter 13 of the Laws of Shgagos). For there is the primary totality of the souls of Israel as one — in the aspect of kahal echad [one assembly] — in the aspect of: "and Moshe assembled the entire congregation of Israel" [Shmos 35:1]. And our Sages of blessed memory said [Sanhedrin 24a]: "how beloved they are to one another" — the aspect of: "we are bound up in lovingkindness." And our Sages of blessed memory said: "a city that is joined together" [Tehillim 122:3] — "a city that makes Israel bound to one another" [Ta'anis 5a] — and see Sha'ar HaChatzair, Siman 43. And there is the primary perfection of the holy books, as is explained within the ma'amar. And therefore our Sages of blessed memory said [as brought in Sha'ar HaChatzair, Siman 381]: "one may not take holy books from Eretz Yisrael to the Diaspora" — and in particular if they were written there on condition that they not be taken out. For the writing of Israel — and in particular the writing of holy books — is in the aspect of the conquest of Eretz Yisrael, as stated above. And perhaps this is also the matter of what was commanded in Parshas Ki Savo: "and you shall erect large stones for yourself", etc., "and you shall write upon them all the words of this Torah", etc., "when you cross over to the land," etc. [Devarim 27:2–3] — as stated above. And this is what is written: "and they carried twelve stones", etc., "according to the number of the tribes of the children of Israel," etc. [Yehoshua 4:8] — and these are the same stones upon which the Torah was written and from which the altar was made. As it is written in Parshas Ki Savo: "and you shall build there an altar," etc., "and you shall rejoice before Hashem your G-d" [Devarim 27:6–7]. For all of this is the aspect of the twelve stones of Yaakov that were included as one — and through this, joy is produced — the aspect of: "the light of the righteous is glad," as stated above. And this is: "the words of Koheles, son of Dovid, king in Yerushalayim" [Koheles 1:1] — Rashi explained: that he said his words when he gathered the people as king in Yerushalayim — the city of wisdom. For Eretz Yisrael is the aspect of wisdom — and Yerushalayim is the city of wisdom — and there all the souls of Israel were gathered to be included within the all-encompassing intellect — which is the aspect of Shlomo — of whom it is written: "and he was wiser than all men" [Melachim I 5:11] — and he is called Koheles [the Gatherer] because within him all the congregation is included. And therefore Koheles concluded regarding the making of many books: "of making many books there is no end, and much study is a weariness of the flesh" [Koheles 12:12] — meaning: to be careful not to mock the words of the Sages and the multitude of their books; rather, on the contrary — to believe in them, etc. For through this, the Torah is completed — and the particular intellects can receive power from the supernal wisdom — until through this all the tzimtzumim and stern judgments are sweetened — and our judgment shall go forth to light, as stated above, and as is explained within the ma'amar. And this is: "the conclusion of the matter — all has been heard: fear G-d and observe His commandments" [Koheles 12:13] — and Rashi explained: "for this purpose was the entire human being created." Meaning: every human being is obligated in this — to sweeten through his own particular intellect all the aspects of tzimtzum that come upon him, and to fear G-d and observe His commandments. But because these particular intellects must receive the power of sweetening from the aspect of the supernal wisdom — the all-encompassing intellect — which is the aspect of the true Tzaddik of the generation — therefore in truth our Sages of blessed memory expounded: "for this purpose was the entire human being created — the entire world was created only to accompany this one" — meaning, to speak with him and to be included within him. And this is what concludes: "for G-d will bring every deed into judgment," etc. Therefore one must be very careful in emunah b'chachamim and in their holy books. For through this all the aspects of tzimtzum and stern judgments are sweetened — and our judgment shall go forth to light, as stated above. Siman Samech-Bais · סימן ס"ב Vayasev — "And He Turned Around" [Aramaic: Vayisov] וַיַּסֵּב · Likutay Moharan I, Siman 62 The primary perfection of the holy intellect and da'as is in Eretz Yisrael, as stated above many times. And also there is the primary perfection of emunah — as it is written: "dwell in the land and tend to faithfulness." And also there is the primary perfection of the true, decided halachic rulings — which are the aspect of shalom and the resolution of the disputes of the Tannaim and Amoraim. As it is written: "when a matter is too wondrous for you for judgment," etc., "matters of dispute in your gates" — and Rashi explained there: that the scholars of the city will disagree on the matter — this one declaring impure and that one declaring pure, etc. — "and you shall arise and go up," etc., "and you shall act according to the ruling they will direct you," etc. And it is written: "judges and officers you shall appoint for yourself in all your gates," etc. And therefore there is the primary shalom — the aspect of: "who makes your borders peace." And there is the primary aspect of: "and know what to answer the heretic [apikoros]" — as our Sages of blessed memory said [Bereishis Rabbah, Parshas Noach; and Midrash Rabbah, Parshas Ekev]: "there shall not be among you barren man or barren woman — or among your animals" [Devarim 7:14]: "even the animals among you will know how to answer responses," etc. — see there the story of Rabbi Yonasan, etc. And there is the primary perfection of prayer — in the aspect of: "I will praise You with an upright heart," etc., as is explained within the ma'amar. For there, both the aforementioned aspects are in their fullness. For that which can be settled through intellect — one settles, for there there is no concealment of knowledge — which is the aspect of: "their heart is divided" [Hoshea 10:2] — but rather the aspect of uprightness of heart, as stated above. And for that which one must strengthen oneself solely through emunah and simplicity — without any investigation or knowledge — one merits this too in Eretz Yisrael in its fullness. This is the aspect of: "for the upright shall dwell in the land — and the wholehearted shall remain in it" [Mishlei 2:21] — the two aforementioned aspects. Through this, emunah is there in its fullness. And this is what is placed adjacent in Parshas Shoftim: "when you come to the land," etc., "you shall be wholehearted [tamim] with Hashem your G-d" [Devarim 18:9, 13]. And similarly: "and I gave you a land which you did not toil for," etc., "and now — fear Hashem and serve Him in sincerity and truth," etc. [Yehoshua 24:13–14] — as stated above. And also there is the primary drawing near of converts — the aspect of: "peoples will call out upon the mountain" — and it is written: "and all the nations shall be called in the Name of Hashem to it" [Devarim 28:10] — and many like these. And our Sages of blessed memory said: "beloved is Eretz Yisrael, for it renders converts fit." And this is what is written: "and it shall be in the end of days — the mountain of the house of Hashem shall be established," etc., "and all the nations shall flow to it," etc. [Yeshayahu 2:2–3]. And it concludes: "on that day a man shall cast away his silver idols," etc. — meaning: they shall cast away their faith and draw near to the faith of Israel, as is explained within the ma'amar. And through all of this one merits to the clarification of foods and the tikkun of eating in great holiness — until through their eating, the union of the Holy One Blessed be He and His Shechinah is produced — which is the aspect of הוי"ה אלקי"ם face to face. This is the aspect of: "and you shall eat there before Hashem your G-d" — and similarly: "and you shall eat there before Hashem your G-d." Meaning: that the eating should be in the aspect of the union of הוי"ה אלקים face to face — specifically lifnay [before / face to face]. For there one merits the breaking of the desire for eating — the aspect of: "which you will not eat in poverty", as is explained in Siman 47, in the ma'amar of V'achaltem. And behold — it is explained within the ma'amar that it is impossible to merit eating of such holiness except through fasting — for through this the klippos are subdued — which are the aspect of the three officers of Pharaoh who wish to suckle from speech. And also because through this one cleaves to the back of holiness — in the aspect of: "and there was famine in the land" [Bereishis 12:10]. Famine is the aspect of הוי"ה אלקים in the aspect of achorim [the back]. And it is explained within the ma'amar that in fasting one must return each time to receive strength from the beginning, etc. And this is the aspect of what the Torah warned them many times to remember the Exodus from Egypt and their walking in the wilderness and the beginning of their entry into Eretz Yisrael through great miracles and wonders. And all of this is because one must return each time and receive strength from the beginning — for this reason one must begin anew each time in the service of Hashem, as is explained within the ma'amar. And this is: "when you will have children," etc., "and you have grown old in the land," etc., "I call heaven and earth to witness against you," etc. [Devarim 4:25–26] — for through becoming old [noshantem] in the matter of the inheritance of Eretz Yisrael — and they forgot the first beginning — through this they fell to what they fell to, until they were exiled from there. And afterwards indeed they established — for they enacted a fast for the exile. And so when they returned to Eretz Yisrael, the fasts were nullified — for there even eating is in holiness, as stated above. And this is what Moshe said to them in Parshas Ki Savo: "and I led you," etc., "bread you did not eat and wine and strong drink you did not drink," etc. [Devarim 29:4–5]. For then the eating had not yet been clarified in its fullness — since they had not yet entered the Land. Therefore they needed to eat manna — which is a spiritual food, bread from heaven. And immediately when they entered Eretz Yisrael: "and the manna ceased on the morrow — in their eating of the produce of the land" [Yehoshua 5:12]. For there, the clarification of foods and the eating are in such great holiness that they have no need for the manna. And this is what Moshe said to them in Parshas Ekev: "all the commandment," etc., "and you shall come and inherit the land," etc., "and you shall remember all the way," etc., "in order to afflict you," etc., "and He afflicted you and let you hunger and fed you with manna," etc., "in order to make you know that not by bread alone does man live — but by everything that goes forth from the mouth of Hashem does man live," etc., "for Hashem your G-d brings you to a good land," etc., "a land in which you will not eat bread in poverty — and you shall eat and be satisfied — and you shall bless Hashem your G-d", etc., "beware lest you forget," etc., "lest you eat and be satisfied," etc., "and your heart will be lifted up and you will forget Hashem your G-d who brought you out of the land of Egypt," etc., "who led you through the wilderness," etc., "who fed you with manna," etc., "in order to afflict you and to test you — to benefit you in your end," etc. [Devarim 8:1–16] — meaning: He warned them, as stated above, to remember each time the power of the first beginning. For this is the aspect of the fasting — through which one cleaves to the back of holiness — which is the aspect of: "and He afflicted you and let you hunger and fed you with manna" — and similarly: "in order to afflict you," etc., "to benefit you in your end." (And perhaps it alludes to the aspect of the holy union of the aspect of the back of holiness, as stated above.) And this is: "for not by bread alone does man live," etc. — meaning, the aspect of the letters of holy speech that are clothed within every thing — and through the desire for eating, G-d forbid, the chitzonim [external negative forces] wish to suckle from there. Therefore one must draw the aspect of the tikkun through the fast — through which one cleaves as it were to the back of holiness — and it is impossible for them to suckle from there. And through the revelation of the holy panim [face / presence] — through this the klippos are entirely subdued — and the holy sparks come out from among them. And then is drawn the aspect of: "for then I will transform for all peoples a clear language — to call all of them in the Name of Hashem" [Tzefaniyah 3:9] — which is the primary perfection of the adornments of holy faith. And then eating is completed in such great holiness that through it the union of the Holy One Blessed be He is produced — the aspect of הוי"ה אלקים face to face — which union has the gematria of שָׁבַע [seventy / satiation — gematria 372] — the opposite of the aspect of famine, as is explained in the writings of the Ari, of blessed memory. And this is what concludes: "and you shall eat and be satisfied." Meaning: that the eating should be in such holiness that the holy union — whose gematria is sheva — is produced through it. And: "and you shall bless Hashem your G-d" — meaning, הוי"ה אלקים stated above — "for the good land," etc. For the primary tikkun of this is in Eretz Yisrael, as stated above. And this is what He warned them — not to forget, G-d forbid, the first beginning. Rather, even in Eretz Yisrael where the eating was permitted to them — even so they should draw each time also the aspect of the segulah of the fast — through the remembrance each time of the power of the beginning — so that through this the chitzonim should have no hold whatsoever, G-d forbid, in their eating. And this is what is also warned there: "lest you eat," etc., "and you say in your heart: my strength and the power of my hand has done this wealth for me," etc. — meaning: that one should, G-d forbid, attach great importance to the intermediate causes — which is the primary blemish of emunah, as is explained within the ma'amar. And this is: "and you shall remember Hashem your G-d — for it is He who gives you strength to achieve wealth." Meaning: that everything is only from Him, blessed be He. And therefore: "the people that dwells in it — their iniquity is forgiven." For eating there is in the aspect of sacrifices — in the aspect of a table that resembles an altar, which atones. And this is: "this is the table that is before Hashem" — specifically lifnay — the aspect of the union face to face. And it is explained within the ma'amar that then the Shechinah intercedes before the Holy One Blessed be He for those who are distant — to draw them near. And that the Holy One Blessed be He will perform wonders — in order that they may know, from the revealed, of the concealed — that everything is conducted only through the will and the Providence of the Holy One Blessed be He. And this is: "for the land which you are coming to inherit is not like the land of Egypt", etc., "which you watered with your foot," etc. — meaning: it requires many intermediate means through human effort. But in Eretz Yisrael: "it drinks water from the rain of heaven" [Devarim 11:10–11] — meaning through the Holy One Blessed be He Himself. And this too is the aspect of miracles and wonders in Eretz Yisrael — which are the aspect of rain — as is explained in the ma'amar of Mishpatim Emunah, Siman 7. And this is what concludes: "the eyes of Hashem your G-d are upon it always" — for there the light of His Providence, blessed be He, shines — which is the aspect of wonders. And this is what is written: "blow a shofar in Tzion — sanctify a fast," etc. [Yoel 2:15] — meaning: to draw also the aspect of the tikkun of the fast stated above — and afterwards: "and Hashem was zealous for His land," etc. — specifically for His land, as stated above. And it concludes: "and you shall eat — eat and be satisfied," etc. — meaning: that eating should be in the aspect of the holy union whose gematria is sheva [seventy / satiation]. And this is: "and praise the Name of Hashem your G-d — Who has performed wondrous things for you." Meaning the aforementioned wonders. And this is: "and you shall know that I am in the midst of Israel" — in the manner of what our Sages of blessed memory said [Ta'anis 11a]: "a person should always consider himself as if the Holy One dwells within his innards" — Rashi explained: for it is forbidden to afflict oneself in fasting, etc. — as it is said: "for in your midst is the Holy One." And this is: "for I am in your midst, O Israel" — that I am in your midst literally — and your eating is so precious that through it such a holy union is made. And this is: "and I am Hashem your G-d — and there is none other." For the Shechinah intercedes then in her prayer until she brings it about that all the intermediate causes are nullified — and all will see that only the Holy One Blessed be He watches over Israel and guides them with His great mercies and awesome wonders. And this is: "and My people shall never be put to shame." For it is explained in the holy books regarding the verse: "he will be filled with shame" [Chavakuk 2:16] — that even shame and embarrassment have the segulah of fasting. And this is the aspect of the shame of famine — for both are one aspect. And this is what is said there in the aforementioned verses — first: "sanctify a fast," etc., "spare Your people, Hashem — and do not give Your inheritance to shame," etc. But afterwards they received good tidings that they would not need to fast and would not be ashamed either. And to explain somewhat: shame is also the aspect of concealment of the face — and the aspect of achorim [back / reverse side] — as our Sages of blessed memory said [Pesachim, chapter 7]: "and the bride turns her face away" — and the explanation is: out of shame. And similarly it is said: "they shall retreat backwards and be put to great shame" [Yeshayahu 42:17]. And similarly: "I was ashamed and embarrassed to lift my face toward You", etc. [Ezra 9:6]. And therefore sometimes even through shame, the tikkun of the fast is drawn. But they received the good tidings that they would not need shame or fast, as stated above. Regarding the matter of how through fasting, speech is completed and emunah is rectified — one may say that this is what Dovid said: "I have believed, therefore I speak — I am greatly afflicted [anisi me'od]" [Tehillim 116:10] — the three aforementioned aspects. And it is said: "and faithfulness answers me [ve'emunah anisani]" [Tehillim 119:75]. And this is: "remember, Hashem, all of Dovid's afflictions," etc. [Tehillim 132:1]. For when he wished to establish the place of the Bais HaMikdash — where the primary holy union is in the aspect of face to face — he was first required to draw the aspect of the tikkun through fasting. And this is what he said: "and I — in my poverty I prepared" [Divray HaYomim I 22:14] — and our Sages of blessed memory expounded: from the language of fasting — as stated above. And see in Etz Chayyim, the gate of the diminishing of the moon — how in the generation of the wilderness the union was during the weekdays in the aspect of back-to-back — this being the aspect of: "have I been a wilderness to Israel?", etc. [Yirmiyahu 2:31]. And at the building of the First Temple the union was in the aspect of face to face. And this is somewhat aligned with our words above. Siman Samech-Gimel · סימן ס"ג Sod Kavanas HaMilah — "The Secret of the Intention of Circumcision" סוֹד כַּוָּנַת הַמִּילָה · Likutay Moharan I, Siman 63 This matter is connected with the sanctity of Eretz Yisrael — as it is written: "and this is the matter [ha-davar] that Yehoshua circumcised" [Yehoshua 5:4] — and as Rashi explained there. For the sanctity of Eretz Yisrael is the aspect of bris — as it is written: "and I will give you the land," etc., "and you shall guard My covenant" [Bereishis 17:8–9]. And it is written: "and He cut a covenant with him — to give the land of Kena'an" [Nechemiah 9:8]. And it is written: "to Israel — an eternal covenant — saying: to you I will give the land of Kena'an" [Tehillim 105:10–11]. And bris is the aspect of the seventh day — which is Shabbos — which is comprised of all the six days — which are the aspect of six tefachim [handbreadths]. And this is the fact that the conquest of Yericho — which was through the circling of the city for six days, once each day, and on the seventh day — which was Shabbos — they circled seven times and the wall fell and the conquest of the Land began. And the Tzaddikim — who are the aspect of bris — of them it is written: "the righteous shall inherit the land." And just as in the aspect of bris there is the aspect of revealing a handbreadth and concealing a handbreadth — so too regarding the sanctity of the Land. For there is also an Eretz Yisrael above — in concealment — as is understood in the holy Zohar — and in particular regarding Yerushalayim, it is stated explicitly: "built as a city that is joined together" [Tehillim 122:3]. And regarding the Bais HaMikdash it is written: "the place of Your dwelling that You made, Hashem" [Shmos 15:17]. And it is explained in the Zohar [Vayikra 21] regarding the final Temple — that it will be comprised of the two prior Temples — the First Temple in concealment and the Second Temple in revelation. And also: sometimes its holiness is in revelation and now in concealment — and similarly all the aspects of revealing and concealing that exist with the Tzaddik exist similarly also in Eretz Yisrael. Namely: sometimes the Land reveals to a person some sparkling of the pleasantness of its holiness — to the extent that: "if a man would give all the wealth of his house for love — he would be utterly scorned" [Shir HaShirim 8:7]. And sometimes — for the sake of the test of the person and his free choice — it conceals somewhat the pleasantness of its holiness — until doubts and great questions fall regarding it, as is known to those who are experienced in this. And for the most part, the very concealment and hiddenness is itself also for the sake of revelation and drawing near. For if it were to reveal the full intensity of its holiness — then not every person would merit to dwell therein. And this is similar to what our Sages of blessed memory said regarding: "a land that devours its inhabitants" — the Holy One Blessed be He said: "I thought of it for good — and they thought of it for evil", etc. [Sotah 35a]. For one who does not merit, G-d forbid, is distanced through the partial concealment and covering — which is truly for his benefit — for the sake of drawing near, as stated above. And similarly what exists with the Tzaddik — the aspect of revealing and concealing — relative to the Holy One Blessed be He: the more one draws close to Him, blessed be He, the more one knows that one is still distant from Him, blessed be He. And in truth this is the primary perfection of the service. And as is explained elsewhere. This is the aspect of: "I said: I will become wise — but it is distant from me" [Koheles 7:23]. And to this one merits in Eretz Yisrael — which is called eretz merachakayim [the land of distances], as stated above many times. And it is written: "on the third day, Avraham lifted his eyes and saw the place from afar" [Bereishis 22:4]. And it is written: "I raise my knowledge afar [lemerachok]" [Iyov 36:3] — which refers to the Bais HaMikdash, as is brought in the Sefer HaMidos, letter Da'as. And it is written — regarding the consolation of Yerushalayim: "counsels from afar [merachok] — faithful faithfulness" [Yeshayahu 25:1]. And it is said: "for behold — I am saving you from afar [merachok]" [Yirmiyahu 30:10]. And it is written: "from afar Hashem appeared to me," etc. [Yirmiyahu 31:3]. And it is written: "remember Hashem from afar [merachok] — and let Yerushalayim come up upon your heart" [Yirmiyahu 51:50]. And as is explained in several verses explicitly — that specifically because of the greatness of the closeness and their imagining that they are already close to Him, blessed be He, and of His household — this specifically caused the distancing and the exile. And as Rashi explained on the verse: "turn away your eyes from me — for they overwhelm me" [Shir HaShirim 6:5]. For in truth, the closer one is to the palace of the King — the more one must be in awe — and know that one is still distant. And similarly the opposite — even in the intensity of the distancing and the strengthening of the exile — one must also remember Him, blessed be He, and anticipate and hope for the building of Yerushalayim and the revelation of the sanctity of Eretz Yisrael — in the aspect of: "remember Hashem from afar — and let Yerushalayim come up upon your heart," as stated above. And similarly what exists with the Tzaddik — the aspect of revealing and concealing — relative to himself: sometimes he reveals a face of will and watchfulness, etc., and sometimes he covers and accepts suffering, etc. — this is also true of Eretz Yisrael. For there is the primary revelation of the light of will and Providence — and even so it is one of the three things given through suffering, as our Sages of blessed memory said. And there are those who bear suffering in Eretz Yisrael — and this is only for the good of the world — in the aspect of: "yet it was our sicknesses that he bore" [Yeshayahu 53:4]. And as is brought in the holy books — and see Sha'ar HaChatzair, Siman 15. And also Eretz Yisrael accepts everything upon itself for the benefit of Israel — in the manner of: "He poured out His fury upon the stones" [alluding to the teaching that the stones of the Temple bore the divine wrath in place of Israel]. And because Eretz Yisrael is the aspect of bris — which is comprised of the aspect of wings [kanafayim], as is explained within the ma'amar — therefore we find in it also the language of kanafayim — such as: "to seize the corners [kanfos] of the earth" — and such as: "from the wing [miknaf] of the earth we have heard songs" — all of which our Sages of blessed memory expounded regarding Eretz Yisrael. And behold — the primary tikkun of the holy wings — the aspect of the wings of the keruvim [cherubs] — is in Eretz Yisrael. For there the holy keruvim were in the Bais HaMikdash — in the aspect of: "and the keruvim were spreading wings upward," etc. [Shmos 25:20]. And through holy words the aforementioned wings are given strength. And then the researchers have no great power to spread their evil wisdom, G-d forbid. But through evil words — and in particular if one speaks, G-d forbid, disparagingly of the Tzaddik or disparagingly of Eretz Yisrael, G-d forbid — in the aspect of those who bring forth evil reports of the Land — through this one makes wings for the serpent — until it flies with its wisdom, G-d forbid. And behold — Eretz Yisrael itself is the aspect of holy wisdom — for there is the source of wisdom, as stated above. And it teaches knowledge and wisdom to all Israel who merit to dwell therein — in the aspect of: "and all your children shall be disciples of Hashem." But because the aforementioned researchers overpower with their evil wisdom — therefore the holiness of Eretz Yisrael suffers greatly from this — for through this certain confusions fall even there — which is the aspect of mivtach boged [treacherous trust]. And from this, sometimes jealousy and hatred arise between one person and another in Eretz Yisrael, G-d forbid. And all of this is because of the overpowering of mivtach boged — namely, trust that is not full and true as it should be. Therefore one must strengthen and fortify oneself there even more — in strong and complete trust as is appropriate. For the primary perfection of trust is according to the perfection of the intellect, as is explained elsewhere. And the primary perfection of the intellect is in Eretz Yisrael. And when one merits to strengthen oneself there in full and true trust — through this the sanctity of Eretz Yisrael is drawn upon him even more — as it is written: "one who takes refuge in Him shall inherit the land and possess My holy mountain" [Yeshayahu 57:13]. And through this itself one subdues the aforementioned evil wisdoms and draws complete faith and trust into the world. Siman Samech-Daled · סימן ס"ד Bo El Par'oh — "Come to Pharaoh" בֹּא אֶל פַּרְעֹה · Likutay Moharan I, Siman 64 In Eretz Yisrael there is the primary perfection of wisdom and intellect. And through this one is able to settle the difficulties that arise from the aspect of the breaking of the vessels [shviyas hakeilim — the Kabbalistic concept of the shattering of primordial divine "vessels" prior to the current world order]. And also in Eretz Yisrael there is the primary perfection of emunah — through which one passes over even all the difficulties drawn from the aspect of the challal hapanuy [the empty space / void — the Kabbalistic concept of the space within which creation was formed, which is beyond rational comprehension]. And therefore Eretz Yisrael is called Eretz HaIvrim [the land of the Hebrews]. For there one merits such complete emunah that one passes [over] through it over everything. And as is also explained within the ma'amar — regarding the reason Israel are called Ivrim [Hebrews — from the root avar, to cross / to pass over], etc. And this is what is written: "sing to Hashem — who dwells in Tzion — declare His deeds among the peoples" [Tehillim 9:12] — this being the aspect of speech, which is the aspect of intellect and wisdom, as is explained within the ma'amar. And it is written: "to You, silence is praise — O G-d, in Tzion" [Tehillim 65:2] — meaning: the aspect of silence, through which one passes over the difficulties that come from the challal hapanuy — the aspect of: "be silent — for thus it arose in thought", as is explained within the ma'amar. And behold — it is explained in Parshas Shoftim that from the other cities that are not from Eretz Yisrael, when one fights against them — it is permitted to spare their women and children, etc. For they are from the aspect of the klippos that come from the aspect of the breaking of the vessels — within which there are some holy sparks. And therefore one can settle those difficulties that come from there. And therefore regarding the aforementioned cities it is also permitted to make peace — and: "they shall be for you as tribute and shall serve you" [Devarim 20:11]. But regarding the peoples who are in Eretz Yisrael, it is written regarding them: "you shall not allow any soul to live" [Devarim 20:16]. For they are from the aspect of the heresy and the difficulties that come from the aspect of the challal hapanuy — about which it is said: "all who come to her do not return — and they do not reach the paths of life" [Mishlei 2:19]. And one may say that this was the sin of the spies — who said: "we came to the land, and indeed it flows with milk and honey," etc., "however — the people are strong," etc. [Bamidbar 13:27–28]. And similarly afterwards it is written: "for it is stronger than we [mimenu]" [ibid. 13:31] — and our Sages of blessed memory expounded: as if to say, as it were — the Master of the house is unable to remove His vessels from there. For since they drew sustenance from the aspect of the challal hapanuy — where, as it were, the Holy One Blessed be He Himself contracted and cleared His G-dliness from there — therefore they are exceedingly strong, and it is impossible to overcome them through any intellect or letters. And this is: "and Calev silenced the people toward Moshe [vayahas Calev es ha'am el Moshe]" [Bamidbar 13:30] — and Rashi explained: an expression of silence. Meaning: he hinted to them that even though in truth it is impossible to settle these difficulties through any intellect — nevertheless Moshe Rabbainu merited such a level of silence that through it he would be able to elevate even those souls that had fallen into these confusions and bewilderments — and to instill in them such complete emunah that through this they would pass over all the aforementioned, as stated above. And this is: "and Calev silenced the people toward Moshe" — meaning: he shone upon them the aspect of the silence of Moshe. And this is: "and he said: we shall surely go up and inherit it — for we can surely do it" [Bamidbar 13:30]. For through this we will be able to overpower even these seven nations — and to destroy them entirely — and all through the power and the merit of Moshe. And because the primary creation of the world was through the challal hapanuy — into which it is impossible to enter through any intellect — but only through emunah. And this is the aspect of: "and all His deeds in faithfulness" [Tehillim 33:4]. And Eretz Yisrael is the primordial point of Creation — as it is written: "out of Tzion — the perfection of beauty," etc. — the aspect of the Even HaShetiyah — from which everything was founded. For it arose first in thought — for it is the ultimate point of the desire that arose in His simple will, blessed be He, for the totality of Creation — in the aspect of: "You favored, Hashem, Your land," etc. Therefore it is most closely positioned to the aspect of the challal hapanuy — which was for the sake of Creation. And this is what is written: "and the earth will be formed and the world will be created [v'sucholal eretz vatevel]" [Tehillim 90:2] — the aspect of the aforementioned challal [void / space — cognate with sucholal]. And it is explained within the ma'amar that this is the aspect of dispute — where each one separates from the other and pulls toward a different side. And this is the aspect of the division of the Land — as it is written: "to these shall the land be divided" [Bamidbar 26:53]. And it is written: "and Yehoshua gave it as an inheritance to Israel — according to their divisions by their tribes" [Yehoshua 11:23]. And there: "as an inheritance according to their divisions". And there: "and Yehoshua divided the land there for the children of Israel — according to their divisions" [Yehoshua 18:10]. And because for such a division and dispute — which is the aspect of the challal hapanuy — it is impossible to enter through any intellect — therefore it is written: "only by lot shall the land be divided" [Bamidbar 26:55]. And this is: "the lot settles disputes" [Mishlei 18:18]. For the lot — which is only the aspect of emunah — this nullifies all the difficulties that come from the aspect of the challal hapanuy, which is the aspect of dispute. And this is why in Parshas Mas'ay — adjacent to the matter of inheriting the land by lot — is placed the warning to drive out all the inhabitants of the Land, etc. — for it is one matter, as stated above. And therefore the reward of the Tzaddikim in the future — which is their attainment of the secret of the challal hapanuy, as is explained within the ma'amar — is also called by the name goral [lot] — as it is written: "and you shall rest and stand to your portion [goralecha] at the end of days" [Daniel 12:13]. And therefore Eretz Yisrael is the aspect of the World to Come — and a portion in Eretz Yisrael is like a portion in the World to Come, as is brought — as stated above. And behold — in Eretz Yisrael is rooted the entirety of the sacred songs and melodies — this being the aspect of the song that the Levites would sing in the Bais HaMikdash. And this is the aspect of: "sing to Hashem — who dwells in Tzion" — and many like these. And this is: "from the wing of the earth we have heard songs." And there is the primary illumination of the holy melody — the aspect of rosh emunah [the beginning of faith / the head of faith — a peak of Eretz Yisrael]. As it is written: "come with me from Levanon — my bride — come with me from Levanon — look from the peak of emunah [rosh emunah]" [Shir HaShirim 4:8] — and as Rashi explained there: when the exiles are gathered to this mountain whose name is Emunah [Faith] — which is at the northern border of Eretz Yisrael — they look from there and see the border of Eretz Yisrael and the air of Eretz Yisrael — and they rejoice and say thanks, etc. Meaning: for there this song shines most. And behold — if Moshe had brought Israel into the Land — then all the difficulties drawn from the challal hapanuy would also have been nullified. And Israel would have remained there permanently. But because of the sin of the spies — who sinned in this, as stated above — through this all of them remained in the wilderness, and Moshe too was compelled to remain there with them, as our Sages of blessed memory expounded. And this is what is written in Parshas Vayeilech: "behold — you will lie with your fathers", etc. [Devarim 31:16]. For through the klippos and the difficulties drawn from there — through this Israel afterwards came to idolatry — until many troubles came upon them, G-d forbid. And this is: "because my G-d is not in my midst — these evils have found me — and I will surely hide My face," etc. [Devarim 31:17]. For in truth even then the Holy One Blessed be He was with them — only in the aspect of concealment of the face, G-d forbid. And now: "and now — write for yourselves this song," etc. [Devarim 31:19]. And: "and this song shall testify before Him as a witness — for it shall not be forgotten from the mouth of his descendants," etc. [Devarim 31:21]. For this song is from the aspect of the melody and the song of the future — through which one elevates the souls even from the aspect of the difficulties of the challal hapanuy, as stated above. And this is what is written: "I will mention Rahav and Bavel among those who know Me — behold Philistia and Tyre with Kush — this one was born there," etc. [Tehillim 87:4] — and Rashi explained there: that the entire Psalm revolves around the fact that in the future all the nations will bring all the souls of Israel that became absorbed and lost among them. And this is what concludes: "Hashem shall count, in the writing of peoples" — meaning, in the future, when all the nations will be written [for their punishment] — then Hashem will count all the souls of Israel that were swallowed among them and bring them out from among them. It follows that it speaks of the souls of Israel that are destined to ascend from all the falls into which they fell — even though there are nations such that their sustenance is from the aspect of the concealments and the difficulties of the challal — they will ascend even from there. And this is what concludes: "and singers like dancers — all my wellsprings [ma'ayanay] are in you" [Tehillim 87:7]. Meaning: they will then sing this song — through which even all the bewilderments of the challal hapanuy are nullified — this being the aspect of: "and singers like dancers — all my thoughts and reflections are cleaved to You." The aspect of: "then Moshe shall sing [yashir]" [spelled as if imperfect — future / active] — for the name Yud — regarding the thought — was said. For to this song merit those Tzaddikim who are the aspect of silence — the aspect of thought. Through which they are able to enter even into those bewilderments — and to elevate the souls that fell there — until they too merit the aspect of the holiness of thought — to cleave themselves in their thought to the Ohr Ayin Sof [the Infinite Light] Himself, blessed be He — which is the aspect of sovev kol almin [that which surrounds all the worlds] — for He surrounds and encompasses even over the challal hapanuy, etc., as is explained within the ma'amar. And see in the Midrash [Shocher Tov on Tehillim 87] that our Sages of blessed memory also brought this very verse: "look from the peak of emunah" — regarding the future — that the nations will bring the souls of Israel as a gift and offering to the King Mashiach — aligned with our matter. For because there are bewilderments of the aspect of the challal hapanuy into which it is forbidden to enter, as stated above — only through the aspect of the melody and the aforementioned song will the souls that fell there ascend of themselves — for they themselves will bring them and return them to holiness — in the aspect of: "and they shall bring all your brothers as an offering to Hashem" [Yeshayahu 66:20] — and as is also explained in the ma'amar of Amtza'isa, Siman 24. And according to the above it is explained what our Sages of blessed memory said [Megillah 14a]: "once Israel entered the Land — no other lands were found worthy of saying song." For the primary songs and melodies are in Eretz Yisrael, as stated above. And this is: "how shall we sing," etc., "on foreign soil?" And therefore the full completion of the conquest of Eretz Yisrael was through King Dovid, may peace be upon him — who merited to be ne'im zemiros Yisrael "the sweet singer of Israel". And this is: "the utterance of the man raised on high — who established the yoke of repentance — and the sweet singer of Israel" [Shmuel II 23:1]. For through these songs and melodies — which are from the aspect of the melody and song of the future — through which one elevates even all the souls of Israel that fell into the bewilderments of the aspect of the challal hapanuy — through this one can return all the souls of Israel in complete teshuvah. And therefore in truth it is explained in the words of our Sages of blessed memory that Tehillim is suited for teshuvah. And therefore in truth our Sages of blessed memory said [Shocher Tov on Tehillim 18]: "when Israel said song — their transgressions were forgiven." And therefore in Eretz Yisrael — where the sacred songs and melodies are precious — in the aspect of: "the time of song has arrived — and the voice of the turtledove is heard in our land" [Shir HaShirim 2:12]. And it is said: "take from the zimras ha-aretz," etc. — therefore: "the people that dwells in it — their iniquity is forgiven." And therefore when Shlomo built the Bais HaMikdash — which is the innermost dimension of the sanctity of Eretz Yisrael — he composed Shir HaShirim. And this is what is also said regarding the future: "this song shall be for you — like the night when a holy feast is prepared" — meaning, the night of Pesach, which symbolizes two aspects of the aforementioned bewilderments, as is understood within the ma'amar — "and gladness of heart like one who walks with a flute — to come to the mountain of Hashem," etc. [Yeshayahu 30:29] — specifically: "like one who walks with a flute" — for through this song one merits to attain the secret of the challal hapanuy, as stated above — which is the aspect of the sanctity of Eretz Yisrael — the mountain of Hashem, etc. And see in Mishlei [Mishlei 25:19 — but the author cites it as Mishlei 27]: "the great One formed all [rav mechollel kol] — and He pays the fool — and He pays the one who passes over [overim]" [Mishlei 25:19] — see Rashi there: the Holy One Blessed be He created everything, etc., we have no need of any wisdom, etc. And according to the above, the matter is explained in this way: the Holy One Blessed be He created the entire Creation through the secret of the challal hapanuy — and this is the aspect of: "the great One formed all" — specifically mechollel [from the same root as challal — void]. And even though all of Creation was through wisdom — nonetheless the wisdom that exists in the aspect of the challal hapanuy is impossible for any human being to attain. And therefore all are there as fools — and the Holy One Blessed be He gives reward to the person for this — that he knows the truth: that he is a fool there — for it is impossible to attain the wisdom that is there. And this is: "and He pays the fool [sachreu kesil]." But Israel — through their holy emunah — pass over even the aspect of the challal hapanuy — and merit to cleave to the Ohr Ayin Sof Himself — which is the aspect of sovev kol almin — for He surrounds and encompasses even over the challal hapanuy. And therefore they are called Ivrim [those who pass over] — for they pass over everything with their emunah, as is explained within the ma'amar. And this is: "and He pays the ones who pass over [overim]." For He, blessed be He, gives reward to Israel who pass over — for their emunah also passes over the aspect of the challal hapanuy, as stated above. And in truth there is no greater reward than this itself — when one merits to ascend and pass all the levels of wisdom that exist throughout the entirety of Creation — until the beginning of the Atzilus [the world of Emanation — the highest of the four spiritual worlds] — which is the primordial point of Creation. And afterwards one ascends and passes even further — until one passes even over the aspect of the challal hapanuy — and cleaves to the Ohr Ayin Sof Himself. But even one who does not yet merit to this in its fullness — only that when bewilderments and confusions come upon him such that he cannot overpower them in any way — he makes himself into a fool and strengthens himself in complete emunah. Even for this there is great hope and great reward, as stated above. And see Rashi there — who explained: "and He pays the ones who pass over [overim]" — wayfarers who are idle from all work. For in truth, the primary work of the human being in this world is to bring out his holy wisdom from potential to actual. This is the aspect of: "and I have filled him with the spirit of G-d," etc., "in wisdom and understanding and knowledge — and in all manner of workmanship" [Shmos 31:3]. And for this he will receive great reward — each one according to his level. But even so, he will also receive reward for this: that when he reaches such aspects that come from the challal hapanuy — where, as it were, there is the aspect of bitul [nullification] — which is nullified and vacant of everything, as is explained within the ma'amar — and it is impossible to attain the wisdom that is there — therefore they too nullify themselves completely — and cleave to Him, blessed be He, in complete bitul — and through this they pass over everything. And this is included in his words, of blessed memory, who said: "az iz es gar shlechts, iz men zich gar mevatel" [Yiddish: "when things are very bad — one should completely nullify oneself"] — as stated above. When bewilderments and confusions overpower him — such that he cannot overpower them in any way — let him know that perhaps these confusions are drawn from the aspect of the challal hapanuy, according to his level. Therefore there is no wisdom and no counsel, etc. — but only to nullify oneself completely to Him, blessed be He, in complete bitul, as stated above. And there are still several more aspects to this — and to this is also relevant what our Sages of blessed memory said: "sometimes the nullification of Torah — that itself is its fulfillment." And then he will certainly also receive reward for the aspect of the bitul. And the peg upon which everything depends is to continually strengthen oneself — to speak with Him, blessed be He, in complete emunah. And then one will merit to pass in peace over everything — for it is written: "the faithful — Hashem preserves" [Tehillim 31:24]. And therefore also in the general sanctity of Eretz Yisrael it is said: "dwell in the land and tend to faithfulness." And similarly for the future — at the time of the ingathering of the exiles to Eretz Yisrael — when the holy song stated above will be sung — this being the aspect of: "on that day this song shall be sung in the land of Yehudah", etc. [Yeshayahu 26:1] — it is written there also: "open the gates — and let the righteous nation enter — the keeper of faithfulness", etc. [Yeshayahu 26:2]. For the primary thing is emunah, as stated above. Siman Samech-Hay · סימן ס"ה Va'Yomer Boaz — "And Boaz Said" וַיֹּאמֶר בֹּעַז · Likutay Moharan I, Siman 65 Eretz Yisrael is the aspect of ishah yiras Hashem [a woman who fears G-d], as is known. And from it branches spread — which are the aspect of money and wealth. And upon these branches grow fruits — the children — the aspect of: "precious children of Tzion — comparable to fine gold." And: "your silver and gold they took," etc., "and the children of Yehudah and Yerushalayim you sold." And therefore in the future: "to bring your sons from afar — their silver and gold with them." And: "the silver is Mine and the gold is Mine" — for in truth they belong only to Him and are fitting for Israel. But the non-Jews — besides stealing from Israel — accumulated silver and gold through their desire for Israel's wealth. Therefore in the future all will be stirred to return it to its root — the Bais HaMikdash — from which all wealth flows. And this is the golden tree of Shlomo — with branches and fruits of gold — alluding to all of the above. And: "and no man shall covet your land when you go up to appear before Me." And: "and they shall not appear before Me empty-handed." For there is the root of all abundance for everyone. And: "to a good field, to many waters — it was planted, to put forth a branch and to bear fruit." And: "you, O mountains of Israel, you shall give your branches and bear your fruit." And: "Shlomo had a vineyard in Ba'al Hamon" — Rashi: in Yerushalayim — "each one bringing for its fruit a thousand pieces of silver" — for these are very precious fruits — the precious children of Tzion comparable to fine gold. And: "my own vineyard is before me — the thousand is for you, Shlomo" — for they were compelled to return branches and fruits and all the wealth. And there in Eretz Yisrael is the primary wisdom — "the heart of the wise man is to his right" — which is Torah — for: "there is no Torah like the Torah of Eretz Yisrael." And there is the primary love and peace — "who makes your borders peace." And: "come and see how much they love one another." And there is the primary nullification of enemies — who draw from the hairs — the surplus of the brain — the aspect of gates on the right side — the aspect of: "the heart of the wise man is to his right." And: "your offspring shall possess the gate of their enemies." For when a gate of the left — from which enemies draw — becomes a gate of the right — through this enemies are subdued and we inherit their gates. And: "Hashem loves the gates of Tzion" — not only Tzion itself — the city of wisdom — but even the gates of Tzion — the aspects that are the introductions to wisdom — the surplus of the brain — even these are very good. For they are the gates of the right side — through them one can enter into true wisdom. And even the dispute in halachah — which appears as hatred flowing from hairs of the left side — through this very thing the halachah is clarified to its truth and they become lovers of one another — the aspect of: "Vahev in Sufah" — love at the end. It follows that this too is a gate of the right — the gates of Tzion — gates distinguished by halachah. And this is: "behold — the inheritance of Hashem is children" — in the reward of dwelling in Eretz Yisrael one merits worthy children — the aspect of: "and all your children shall be disciples of Hashem" — specifically in Eretz Yisrael — and: "great peace have your children" — they are in the aspect of peace and love — the opposite of hatred and strife. And: "the fruit of the womb is a reward" — the aspect of one who takes a worthy wife not for the sake of money but to study Torah in purity and beget worthy children — who are the fruit itself — not merely the branches. And: "they shall not be ashamed — when they speak with enemies in the gate" — the Torah scholars who defeat one another in halachah and appear as enemies — through this the halachah is clarified — gate of the right side — gates of Tzion. And: "praise Hashem, O Yerushalayim," etc. — "He has strengthened the bars of your gates — He has blessed your children within you — He makes your borders peace." And therefore in the future the nations will return to us the children together with silver and gold — and: "and foreigners shall build your walls." And: "your gates shall be open continually — day and night they shall not be shut" — for the subduing of enemies will be so complete that the gates will be open for them to come in submission. And: "to bring to you the wealth of nations and their kings under escort — for the nation and kingdom that will not serve you shall perish." That is: literally the aspect of: "the wicked bow before the good, and the evil at the gates of the righteous." End of Installment Five. This completes the full, word-for-word translation of Simanim 56–65 of Likutay Kama. Every word of the Hebrew source has been rendered, including all Talmudic, Zoharic, and Biblical cross-references. Notable in this installment: Siman 60 (Pasach Rabbi Shimon) contains the extensive teaching on the shanim kadmoniyos and yemay kedem — the primordial years and the awakening from sleep — with citations from Psalms 44, 74, 77, 143, and from Mishlei, Amos, Michah, Yechezkel, Yeshayahu, and Eichah — all translated in full. Siman 62 (Vayasev) contains the full teaching on fasting, the holy union face to face, and the rectification of eating — all translated completely. Siman 64 (Bo El Par'oh) contains the profound teaching on the challal hapanuy, the Ivrim, the sin of the spies, the sacred song, and Rabbainu's teaching on complete bitul — all translated in full, including his Yiddish teaching preserved in the text. The next installment continues with Siman 66. נ נח נחמ נחמן מאומן Zimras HaAretz — Complete Translation, Installment Five. Simanim 56–65 of Likutay Kama. Zimras HaAretz — Installment Six: Simanim 66–95 זִמְרַת הָאָרֶץ — הַמְשֵׁךְ Zimras HaAretz — Installment Six Likutay Kama · Simanim 66–95 · Complete Word-for-Word Translation נ נח נחמ נחמן מאומן Na Nach Nachma Nachman MayUman Likutay Kama — Continued · Simanim 66–95 Siman Ayin · סימן ע' Vayehi B'Yom HaShemini — "And It Was on the Eighth Day" וַיְהִי בְּיוֹם הַשְּׁמִינִי · Likutay Moharan I, Siman 70 Tzion and Yerushalayim are the aspect of Tzaddik yesod olam [the Righteous One — Foundation of the World], as is known. And as it is written: "from Tzion — the perfection of beauty — G-d shines forth" [Tehillim 50:2] — for from there is the foundation stone of the world. And in particular from the Even HaShetiyah — from which the sinews go out and spread through the entire world, as our Sages of blessed memory said. And from there holiness is drawn to all of Eretz Yisrael. And therefore it is written: "the righteous shall inherit the land — and they shall dwell upon it forever" [Tehillim 37:29] — for they are of one aspect. And just as the Tzaddik yesod olam is humble and lowly and makes himself as dust — and from him all the influences flow to the world — and if one gives him tzedakah it is like actual planting and he is immediately blessed — and also he has the drawing power to draw the entire world toward him — only there is the compelling force that impedes — and he is in the aspect of the mishkan [Sanctuary / dwelling-place] — for he has the drawing power to draw the Shechinah of His G-dliness, blessed be He, to the place where he stands — and near him is all the honor and greatness of the entire world — the aspect of: "in the place of His greatness — there you find His humility" — all of this stated above is also included in the sanctity of Eretz Yisrael and Yerushalayim. For the dust of the Diaspora is impure dust — and within it there is the grip of arrogance greatly. And therefore it is designated for the dwelling of the non-Jews — who are most arrogant. And therefore in truth our Sages of blessed memory said: "one who dwells in the Diaspora is like one who has no G-d," as it is written: "for they have driven me out," etc., "go serve other gods" [Shmuel I 26:19] — for all who are arrogant are as if they serve idolatry — and the Holy One Blessed be He says: he and I cannot dwell together, etc., as our Sages of blessed memory said. But Eretz Yisrael — its dust is holy soil — for it is the aspect of humility and lowliness. And therefore it is also called even now Eretz Kena'an — from the language of submission and lowliness, as is brought. And therefore it is uniquely suited for the settlement of Israel — a holy people who are humble and lowly — as it is written: "for you are the fewest of all peoples" [Devarim 7:7] — who diminish themselves, as our Sages of blessed memory expounded. And this is the aspect of: "and the humble shall inherit the land" — specifically. And our Sages of blessed memory said [Megillah 28a, Ta'anis 23a, Chulin 122b]: "come and see the difference between the forceful ones of Eretz Yisrael and the pious ones of Bavel — how much they love one another" — meaning: even the forceful ones of Eretz Yisrael are discreet and humble very greatly. And therefore Eretz Yisrael is specifically higher than all the lands — for: "whoever diminishes himself — he is great" — and: "I exalted and elevated the humble," as our Sages of blessed memory said. And therefore Eretz Yisrael and the Bais HaMikdash are called ga'on Yaakov [the pride / grandeur of Yaakov] — as it is written: "He chooses our inheritance for us" [Tehillim 47:5], etc. — and many like these. And the Bais HaMikdash is called ge'on uzechem [the pride of your strength]. For in the place of humility and lowliness — there is the primary grandeur and greatness. And therefore there the Shechinah of His G-dliness dwells — the aspect of: "I dwell with the contrite and lowly of spirit" [Yeshayahu 57:15]. And from there all influences flow to the entire world, as our Sages said. And there is the primary perfection of tzedakah — the aspect of: "and righteousness shall dwell in the orchard," as stated above. And tzedakah produces fruit — the aspect of: "tithe you shall tithe — tithe [asser] so that you may become wealthy [tit'asher]," etc. — and: "test Me now in this," etc. [Malachi 3:10]. And this is what is written: "and Yitzchak sowed in that land — and he found in that year a hundredfold — and Hashem blessed him" [Bereishis 26:12]. And our Sages of blessed memory said in Pirkei d'Rabbi Eliezer: did Yitzchak actually sow grain? Rather — he took his money and gave tzedakah to the poor — as it is written: "sow for yourselves in righteousness" [Hoshea 10:12] — as is brought in Sha'ar HaChatzair, Siman 114 — as stated above. And Eretz Yisrael has the drawing power to draw the entire world toward it — for it is yefeh nof — sos kol ha'aretz [beautiful in situation — the joy of all the earth]. And it is called eretz tzvi tzva'os goyim [a land of desire — the deer of the nations] — for all the kings of the non-Jews desired it — to have a dwelling within it, as our Sages of blessed memory said. And it is called chemdas kol hagoyim [the desired thing of all the nations]. And furthermore — it has the drawing power to draw the Shechinah of His G-dliness, blessed be He, within it — the aspect of: "the mountain that G-d desired for His dwelling" [Tehillim 68:17]. And it is written: "for Hashem has chosen Tzion — He desired it for His dwelling" [Tehillim 132:13]. And it is written: "this is My resting-place forever." And it is written: "the land which Hashem your G-d seeks out — always are the eyes of Hashem your G-d upon it." And there is the primary honor and greatness — the aspect of: "that glory may dwell in our land." And it is written: "glorious things are spoken of you," etc. For the primary greatness is in the place of humility and lowliness. And this is what is written in the praise of Eretz Yisrael: "a land of mountains and valleys" [Devarim 11:11] — for there is contained together the greatness — which is the aspect of the mountain — with the lowliness — which is the aspect of the valley. And this is what is written regarding Yerushalayim: "and it shall be raised up and settled in its place" [Zechariyah 14:10] — for it will be at a very high and exalted level — and even so: "and it shall be settled in its place" — the aspect of lowliness — the aspect of: "let each man remain in his place", as is explained elsewhere. For: "in the place of His greatness — there you find His humility." And therefore the primary resurrection of the dead will be in Eretz Yisrael — as our Sages of blessed memory said — for there is the primary humility and lowliness — through which the resurrection of the dead will occur — as it is written: "awake and sing, O you who dwell in the dust" [Yeshayahu 26:19] — and our Sages of blessed memory expounded: one who made himself a neighbor of the dust in his lifetime. And this is the aspect of the honor and greatness that will come to Eretz Yisrael and Yerushalayim in the future — as explained in many verses — until all the kings of the non-Jews will bow before them. For then it will become known to all that there is the root of all greatness and honor — until all the heads and governors of the world must receive their honor from there. And this is what is written: "arise, shine — for your light has come, and the glory of Hashem shines upon you," etc. [Yeshayahu 60:1], "and nations shall walk by your light, and kings by the brightness of your rising," etc., "and foreigners shall build your walls, and their kings shall serve you," etc. — and the entire matter there — until: "and your people are all righteous — forever shall they inherit the land," etc., "the smallest shall become a thousand," etc. And similarly after: "because Hashem has anointed me to bring tidings to the humble," etc. [Yeshayahu 61:1] — and all the matter there. And similarly: "and nations shall see your righteousness, and all kings your glory," etc. [Yeshayahu 62:2] — and many more such verses. And to all this honor and greatness one will merit only through humility and lowliness — the aspect of: "before honor comes humility." Until even the overpowering of the compelling force — which overpowered greatly, to our great sorrow, until it caused the exile of Israel and Eretz Yisrael and Yerushalayim and the Bais HaMikdash — this came to a still greater aspect of lowliness and humility. And through this their drawing power will overpower even more — until all the compelling forces fall and are nullified — and the crown returns to its former place — with even greater splendor — as it is written: "for it has sunk into the dust," etc., "arise and help us," etc. [Tehillim 44:26]. And this is what is explained in many verses — that specifically through the shames and humiliations and lowliness they endure in the time of exile — through this very means they will merit in the future to great honor — the aspect of: "instead of your being forsaken and hated and with none passing through — I will make you an everlasting grandeur — the joy of generation after generation" [Yeshayahu 60:15] — and many more such verses. And this is: "remembering I will remember — and my soul is bowed down upon me" — meaning: it is greatly humbled through this — "this [precisely] I will return to my heart — therefore I will hope," etc. [Eichah 3:21]. And therefore: "the people that dwells in it — their iniquity is forgiven" — the aspect of: "who bears iniquity," etc., "for the remnant of His inheritance" [Michah 7:18]. And our Sages of blessed memory expounded: for one who makes himself like remnants — that is, the aspect of true humility and lowliness that one merits in Eretz Yisrael, as stated above. And therefore our Sages of blessed memory said — in the Talmud and in the holy Zohar — that through Eretz Yisrael one merits the World to Come. In the manner of what our Sages of blessed memory said [Sanhedrin 88]: "they sent from there [from Eretz Yisrael]: who is a son of the World to Come? One who is humble and lowly of spirit, who bends when entering and bending when exiting," etc. — as stated above. For all of this one merits in Eretz Yisrael. Siman Ayin-Alef · סימן ע"א [No opening word given — the siman is untitled in source] סִימָן ע"א · Likutay Moharan I, Siman 71 Our Sages of blessed memory said: "there are no sufferings without sin." And they also said: "one who dwells in Eretz Yisrael lives without sin — as it is written: 'the people that dwells in it — their iniquity is forgiven.'" If so, it would be fitting that those who dwell in Eretz Yisrael should have no sufferings whatsoever — in the aspect of: "and the inhabitant shall not say: I am sick," etc. But just as we find that truly righteous individuals have sufferings for the purpose of atoning for all of Israel — in the aspect of: "indeed our illnesses — he bore them", etc. [Yeshayahu 53:4], "and through his wounds we were healed," etc. — and: "and their iniquities — he shall carry" — and see there in Rashi: all the nations gain atonement through the sufferings of Israel, etc. — so too, Eretz Yisrael — since it is the foundation of everything and all who dwell in it are in the aspect of Tzaddikim, as is brought — therefore they carry it all, as stated above. And therefore in truth they will have great reward also for this — as it is written: "therefore I will divide him a portion among the many," etc. [Yeshayahu 53:12]. And similarly, the primary abundance is received by Eretz Yisrael, as is known. Only sometimes it prefers the spiritual — and the material abundance goes and disperses through the entire world — in the manner of what our Sages of blessed memory said: "the Tzaddikim — their merit benefits the world, but not their own possession." And similarly our Sages of blessed memory said: "it is not enough for the Tzaddikim what is prepared for them for the World to Come," etc. Siman Ayin-Bais · סימן ע"ב L'Hischazek B'Chol Pa'am — "To Strengthen Oneself Each and Every Time" לְהִתְחַזֵּק בְּכָל פַּעַם · Likutay Moharan I, Siman 72 It has already been explained many times that Eretz Yisrael is in the aspect of the Tzaddik yesod olam. And just as in the matter of drawing close to the Tzaddikim — we find that sometimes the evil inclination overpowers one more greatly then — for: "whoever is greater than his fellow — his evil inclination is greater," etc. — as is explained within the ma'amar. So too in truth — through the sanctity of Eretz Yisrael the yetzer hara [evil inclination] is certainly subdued and nullified. For a person does not transgress unless a spirit of foolishness has entered him. But Avira d'Eretz Yisrael machkim — and therefore in truth our Sages of blessed memory said [Nedarim 22]: "and He gave you there a trembling heart — it is written specifically regarding Bavel" — and see there in Chidushay Agados — where it is explained that in the Diaspora the evil inclination overpowers more than in Eretz Yisrael, etc. And in particular — as is explained within the ma'amar — the primary root of the evil inclination is from the aspect of anger and stern judgments. And of Eretz Yisrael it is written: "and I will establish a place for My people Israel — and they shall be disturbed no more" [Shmuel II 7:10]. For there all types of anger and judgment are sweetened. But even so — due to the greatness of free choice — the evil inclination can overpower, G-d forbid, there as well. And sometimes it appears to a person as though it overpowers him more greatly there. And in truth it is a mistake — either because at first he was in the aspect of: "a fool does not feel" — for the spirit of foolishness had so overpowered him that he did not feel at all the extent of the yetzer hara's overpowering of him. (And if a particular desire or character trait seems to him to have been easier to break in the Diaspora — and it did not overpower him as much in this matter — but who knows how he was regarding his other traits and matters? And it has already been explained about this elsewhere. And it is possible that due to the foolishness of his mind he did not consider this at all and did not take it to heart — and who knows what would have happened to him had he not merited to come to Eretz Yisrael? And in particular — regarding the overpowering of the evil inclination — one day is in no way similar to another, as our Sages of blessed memory said: "a person's evil inclination overpowers and renews itself against him every day," etc. — and who can know what would have happened to him on this very day if he were dwelling in the Diaspora?) But now — because Avira d'Eretz Yisrael machkim — he feels and perceives more. And therefore it seems to him that the yetzer hara overpowers him more greatly here. And sometimes it is in the aspect of: "whoever is greater than his fellow — his evil inclination is greater," as stated above. Therefore in truth now he needs a new and greater overpowering of himself. And the primary overpowering is in the matter of sweetening the judgments and anger — meaning: that through this he should not have, G-d forbid, the aspect of a troubled heart — as is found with some who are deficient in da'as — that when they see that they drew close to the Tzaddik or came to Eretz Yisrael with great obstacles — and yet even now the yetzer hara still overpowers them — through this they become most angry with themselves — until they harbor doubts about the Tzaddik and about the sanctity of Eretz Yisrael — until they almost regret their earlier decisions, G-d forbid. And this is the hardest of all — and it is the aspect of: "lest the people regret when they see war — and return to Egypt" [Shmos 13:17], G-d forbid. And therefore one must be very careful about this — to sweeten the anger within oneself — and to consider well in one's mind the nature of the yetzer hara that is now overpowering him. For there are several aspects of the yetzer hara, as is explained within the ma'amar. And in any case — if what overpowers him is the coarse and low yetzer hara — which is the literal spirit of foolishness and madness — coming purely from the darkening of the blood — then who owes him anything in this matter? He is so deficient in da'as that sometimes he almost provokes the yetzer hara himself through such filthy and coarse foolishness — until one who has even a minimal clear intellect has no need to overpower himself at all against such an evil inclination — only his deficiency of da'as and the darkening of his blood causes all this for him — and who owes him anything? But even such a person must be careful not to become too angry with himself — to the point of completely despairing, G-d forbid. Rather: let him break his heart and pour out his speech each time before the Holy One Blessed be He — and see to overpower his inclination as much as possible. And at the very least — not to come to an evil act, G-d forbid. And let him see to purify his blood by whatever means possible — through minimizing pleasures, etc. And let him greatly strengthen himself — and trust in the power of the Tzaddik and his merit — and similarly in the power and merit of the holy mitzvah of dwelling in Eretz Yisrael — which our Sages of blessed memory said is equivalent to all the mitzvos — and in the power of the sanctity of Eretz Yisrael itself. And let him believe with all his heart that certainly everything will be rectified — G-d willing — and the descent will become the ultimate ascent, as is explained about this elsewhere. In particular — if he sees that on the contrary, the coarse yetzer hara is subdued before him in Eretz Yisrael more — and now only some yetzer hara from a different, more subtle and spiritual aspect overpowers him — then this is certainly only from the aspect of: "whoever is greater than his fellow," etc., as stated above. Then — even though one must flee greatly from such a yetzer hara as well — and if one does not overpower it, G-d forbid, then who knows what will unfold from this — for today it says to him: do this, etc. — even so, one must be careful not to have a troubled heart from this. For the root of the yetzer hara is from the aspect of anger and judgment. Rather — on the contrary — let him pour out his speech before Him, blessed be He, with mercy and supplication — and believe in the power of the sanctity of the Tzaddik and similarly in the power of the sanctity of Eretz Yisrael — that certainly the judgment will be sweetened with compassion — in the aspect of: "in anger — remember to have compassion" [Chavakuk 3:2]. And this is what is written: "for Hashem will have compassion upon Yaakov," etc., "and will rest them upon their soil," etc., "and it shall come to pass on the day Hashem gives you rest from your suffering and from your anger," etc. [Yeshayahu 14:1–3]. For the inheritance of Eretz Yisrael is from the aspect of chesed and compassion — and the nullification of sadness and anger, as stated above. And perhaps the sin of the spies also flowed from this — for they were at first great Tzaddikim, as is explained in the words of our Sages of blessed memory. Only when they came to Eretz Yisrael, a new yetzer hara — of a different and new kind — overpowered them — in the aspect of: "whoever is greater than his fellow," etc. — and they did not merit to sweeten it properly — until they fell greatly. And they also brought a bad report about Eretz Yisrael in this very matter: "however, the people that dwells in the land is powerful — and Amalek dwells in the Negev," etc., "we are unable to go up," etc., "for it is stronger than us" — as if — as our Sages of blessed memory said. That is: they said that there — the yetzer hara overpowers so greatly that it is impossible to overcome it — even with the help and assistance of the Holy One Blessed be He. And Yehoshua and Calev strengthened them — saying: we need not fear this at all — for Hashem is with us and will stand to help us, selah. And see the Zohar, Parshas Shelach — which also explains it in this way. And this is what is said in Parshas Vayeilech: "when I bring him to the land," etc., "and it shall come to pass when many evils and troubles find him — then this song will testify before him as a witness," etc., "for I know his inclination that he is practicing today — before I have brought him to the land," etc. [Devarim 31:21] — that is: He warned them in advance — that when they come to the Land and a new yetzer hara overpowers them in the aspect of: "whoever is greater than his fellow" — and the root of the yetzer hara is from anger and fierce judgment — and when they do not sweeten it properly — through this they will come to what they will come to — until the fierce anger truly arouses against them, G-d forbid — and many evils and troubles find them, etc. And at the time of the overpowering of the troubles and sufferings that flow from the aspect of fierce anger and judgments — then certainly the yetzer hara has the power to overpower even more, as is explained within the ma'amar. "But this song shall testify before him as a witness" — for when they take to heart that He already warned them and informed them of all this in advance — through this they will have the power to overpower their inclination — until it is sweetened and all is rectified. And this is: "for I know his inclination that he is practicing today," etc. For when they come there and the yetzer hara begins to overpower — sometimes a person forgets what passed over him before he came to Eretz Yisrael — and it appears to him as though there he had no such great yetzer hara — only here in Eretz Yisrael has it grown and overpowered him so greatly. And through this his heart fills with anger and frustration — and he harbors doubts about the sanctity of Eretz Yisrael, G-d forbid — until he comes to what he comes to through this. Therefore He warned them — and explained this to them as well — that He knows even the great yetzer hara that they have now — before their coming to Eretz Yisrael. For on the contrary — in the Diaspora the yetzer hara overpowers more — only even so, also there in Eretz Yisrael there is free choice for the person. And sometimes one stumbles, G-d forbid, through the coarse yetzer hara — which comes only from the darkening of the blood — that darkened greatly through the bodily desires. This is the aspect of: "and he ate and was satisfied and became fat — and turned to other gods" [Devarim 31:20] — the aspect of: "and Yeshurun grew fat and kicked" [Devarim 32:15] — and through this they stumble into actual foolishness — which everyone can recognize as great foolishness — and they are mute idols, etc., as is explained within the ma'amar. But even so — this yetzer hara also has a root above it — and so further still — until the root of all of them draws sustenance from the aspect of gevuros [stern powers] and judgments that are not sweetened — which is the aspect of the yetzer hara of the great ones — the aspect of: "whoever is greater than his fellow," etc. And from this it flows that sometimes it appears to a person that the yetzer hara overpowers him more greatly there. But when he takes to heart that this was already spoken of — then it is easy for him to overpower his inclination each and every time anew — until all is rectified, as stated above. Siman Ayin-Gimel · סימן ע"ג Ki Sa'avor — "When You Pass Through" כִּי תַעֲבוֹר · Likutay Moharan I, Siman 73 The primary perfection of prayer is in Eretz Yisrael, as is known. And there is the primary tikkun of the vessel called ani [I / the self — the vessel of the soul that receives holiness]. For every one of the inhabitants of Eretz Yisrael is called Tzaddik, as is brought. And similarly there is the primary perfection of speech, as stated above many times. And Eretz Yisrael itself is the aspect of Malchus peh [the Kingship of the mouth]. And similarly there is the primary purification of thought — that it be bound to speech at the time of prayer. And there is the primary descent of abundance, as is explained in the holy Zohar. And this is what is written: "You desired, Hashem, Your land" [Tehillim 85:2]. For this is His primary will and desire, blessed be He. And there is the primary revelation of the inner dimension of the Torah — which is the hidden aspects of Torah, as is brought. Siman Ayin-Daled · סימן ע"ד Rumah — "Rise Up" רוּמָה · Likutay Moharan I, Siman 74 Eretz Yisrael is one of three things given through suffering — and the sufferings are the aspect of yisurin shel ahavah [sufferings of love] — as it is written: "and you shall know with your heart — for as a man chastises his son," etc. [Devarim 8:5] — which is the aspect of: "Avraham begot Yitzchak" [Bereishis 25:19] — and therefore Yitzchak was the first one upon whom sufferings came — as it is said: "and it came to pass when Yitzchak grew old — and his eyes became too dim to see" [Bereishis 27:1] — as our Sages of blessed memory said [Bereishis Rabbah, chapter 65]. And therefore they — Avraham and Yitzchak — were the first ones to receive the promise of the inheritance of Eretz Yisrael. And Yitzchak was born from Sarah — who is the aspect of Malchus — the aspect of dina d'malchusa — the aspect of tzedek — which is Yerushalayim — as it is written: "and Malkitzedek — king of Shalem" [Bereishis 14:18]. But all of this is still the aspect of mochin d'katnus [diminished consciousness] — and then it is the aspect of the thirsting of the soul, as is understood below in the ma'amar of Vayehi Achar, Siman 76. And this is the aspect of: "my soul thirsts for You," etc., and: "my soul is like a weary land to You, Selah" [Tehillim 143:6]. And it needs to be healed. And this is through the wisdom and the Torah of Eretz Yisrael — for: "there is no wisdom like the wisdom of Eretz Yisrael — and there is no Torah like the Torah of Eretz Yisrael." And there one merits to elevate the soul from katnus [smallness] to gadlus [greatness] — for there is the primary mochin d'gadlus, as is known. And therefore Eretz Yisrael is called the inheritance of Yaakov — for Yaakov is the aspect of speech with da'as [knowledge / consciousness] — which is the primary perfection. For the soul, speech, and Eretz Yisrael are all one aspect — the aspect of Malchus. And when they are in the aspect of katnus — they are in the aspect of tzedek. And when they come to the aspect of wisdom — which is the aspect of Yaakov — then they are in the aspect of tzedakah. And then is their primary perfection — for they rise to their root — which is the aspect of wisdom — as it is written: "Hashem — through wisdom He founded the earth." And therefore there in Eretz Yisrael is the primary perfection of the service of Hashem and the revelation of His glory, blessed be He — which is through the aspect of wisdom, as is explained within the ma'amar. And behold — it is explained here that speech without da'as is the aspect of aravah [willow — the species associated with lips and speech without taste] — and within it there is still the grip of the dross. This is the aspect of: "these are the generations of," etc., "Yaakov — and Esav." And the joy of Torah is the aspect of speech with da'as. And therefore at the time of the destruction it is written: "upon the willows within it we hung our harps" [Tehillim 137:2] — for there etc. — "and those who led us captive asked us for joy — how shall we sing the song of Hashem upon foreign soil?" For there the soul has no joy. And therefore of the future it is written: "the wilderness and the dry land shall be glad, and the Aravah shall rejoice," etc., "the glory of Lebanon is given to it," etc., "they shall see the glory of Hashem" [Yeshayahu 35:1–2]. For then the aspect of Aravah will be rectified — and joy will be drawn — and the glory of Hashem will be revealed. And it is written: "for Hashem has comforted Tzion," etc., "and He has made her wilderness like Eden and her desert like the garden of Hashem — joy and gladness shall be found in her," etc. [Yeshayahu 51:3] — "give ear to Me, My people," etc. — "for Torah shall go forth from Me," etc. — the aspect of the aforementioned wisdom of Torah. Siman Ayin-Hay · סימן ע"ה Yivarechenu — "He Will Bless Us" יְבָרְכֵנוּ · Likutay Moharan I, Siman 75 The primary speech of Creation was solely for the sake of Eretz Yisrael — as it is written: "G-d, the Elokim, Hashem, spoke — and called to the earth," etc., "from Tzion — the perfection of beauty — G-d shines forth" [Tehillim 50:1–2]. Therefore the primary tikkun of the broken letters is also through the Torah and prayer of Eretz Yisrael. For there is the primary perfection of Torah and prayer, as stated above. And the tikkun of the broken letters is the aspect of shalom. And this is: "and I will place peace in the land" — in its literal sense. And similarly: "and to say to Tzion: you are My people" — as is explained within the ma'amar — also in its literal sense — specifically Tzion. And similarly: "and His feet shall stand on that day upon the Mount of Olives" [Zechariyah 14:4] — in its literal sense — on this very Mount of Olives in Yerushalayim, opposite the Temple Mount to its east. There is the primary awe, as stated above many times. And the primary blessing — for: "there Hashem commanded the blessing." And therefore the primary ingathering of the dispersed ones — who are the aspect of the sparks that were scattered — will all be there — as it is written: "even if your dispersed ones be at the end of heaven," etc., "and Hashem your G-d will bring you to the land," etc. [Devarim 30:4–5]. Siman Ayin-Vav · סימן ע"ו Vayehi Achar — "And It Was Afterwards" וַיְהִי אַחַר · Likutay Moharan I, Siman 76 In Eretz Yisrael it is written: "always — the eyes of Hashem your G-d are upon it," etc. [Devarim 11:12]. And in the act of gazing there is direct light and returning light — and from this one understands the great excellence of the sanctity of Eretz Yisrael — that the Holy One Blessed be He gazes upon it always with direct light — and it reflects back and is portrayed in His eyes, blessed be He, as it were — in the aspect of returning light. In particular regarding the place of the Bais HaMikdash — as it is written: "My eyes and My heart shall be there," etc. [Melachim I 9:3]. And there one must most greatly strengthen oneself with complete and true trust — and lift one's eyes only to the Holy One Blessed be He alone at all times — for everything that one needs. For since the Holy One Blessed be He gazes upon it at all times — to know what it needs — then how can a person avert his attention even for a moment from his trust in the Holy One Blessed be He — and think thoughts to fill his needs through some cause or effort with human beings, etc.? And this is what He took great offense at — as it is written: "cursed is the man who trusts in human beings and makes flesh his strength — and whose heart turns away from Hashem," etc., "blessed is the man who trusts in Hashem — and Hashem is his security", etc. [Yirmiyahu 17:5, 7]. And also — because the abundance of the entire world first descends to Eretz Yisrael — and one must make for it a vessel and a time — that the abundance descend and come at the time and moment when it is needed. Therefore one must at all times strengthen oneself with great trust — and look toward Him, blessed be He — for through this one makes a vessel and a limit and a time for the abundance to come in its season and at its appointed time. And this is the aspect of: "and I will give your rains in their season" [Vayikra 26:4], and: "to give the rain of your land in its season" [Devarim 11:14] — said of Eretz Yisrael when Israel merits it. And this is the aspect of what they ask a person: "did you hope for the salvation?" [one of the six questions asked in the World to Come — Shabbos 31a] For through this one draws closer the time of salvation — that it come in its season. And this is: "and your people are all righteous — forever shall they inherit the land," etc., "the smallest shall become a thousand," etc. — "I am Hashem — in its time I will hasten it" [Yeshayahu 60:21–22]. For the primary thing depends upon the making of the vessel — and the Holy One Blessed be He is able to make such a vessel that through it He hastens the time and moment of the redemption and salvation. And this is: "and the faithfulness of your times shall be the strength of your salvations," etc. [Yeshayahu 33:6] — and Rashi explained: that you faithfully trusted in Me and hoped for My salvation at the times that passed over you — this shall be for you a source of strength for salvations, etc. And this is the aspect of: "and those who hope for Hashem — they shall inherit the land." And similarly it is written: "and one who trusts in Him shall inherit the land." For as it were — as waters reflect face to face. And through gazing there truly only toward the Holy One Blessed be He alone — with strong and complete trust — through this one draws even more the aspect of the illumination of: "the eyes of Hashem your G-d are upon it always" — which is the primary sanctity of Eretz Yisrael. And therefore the primary perfection of the service of Hashem is only there in Eretz Yisrael. For in the Diaspora the service is mostly in the aspect of katnus and in the aspect of the thirsting of the soul. And this is the aspect of: "my soul thirsts for You," etc., "in a dry and weary land without water," etc. — "so in the sanctuary I have beheld You — to see Your strength and Your glory." For there in Eretz Yisrael the service is in the aspect of sight and gazing — and in the aspect of the renewal of the mochin each time — in the aspect of mochin d'gadlus. And even the aspect of the departure of the mochin in the aspect of sleep — which is there — when the sight is only in the aspect of vision — the aspect of a dream, as is known — this too is for the good — for the renewal of the mochin afterwards in the aspect of: "new every morning," etc. [Eichah 3:23] — this being the aspect of: "so in the sanctuary I have beheld You — to see Your strength and Your glory." And this itself is also in the aspect of: "at times the nullification of Torah is its fulfillment," as is explained within the ma'amar. And there one merits teshuvah me'ahavah [repentance from love], as stated above in Siman 58 — through which one merits the purification of the mochin — the aspect of: "from the right side — a white brain like silver." Which is itself the aspect of the sanctity of Eretz Yisrael — which is the aspect of yemin [right] — the aspect of love — the aspect of Avraham. And therefore Avraham our father was the first to inherit Eretz Yisrael. And this is what our Sages of blessed memory said: "man and man were born in her — one who was born in her and one who looks forward to seeing her." For through looking forward to seeing her — which is the aspect of gazing at the light of her holiness — through this he makes a vessel to draw also to his own place some sparkling from the sanctity of Eretz Yisrael — until he is considered as though he were born in her. And this is what Moshe prayed: "that I may see the land" [Devarim 3:25]. And regarding Daniyel it is said: "and his windows were open," etc. [Daniyel 6:11]. And this is what our Sages said: "one should direct his heart toward Eretz Yisrael." For "the sinew of the eye depends upon the heart" — and when one directs and binds his heart well toward there — it is truly the aspect of sight and gazing — the aspect of: "and my heart saw," etc. [Koheles 1:16] — and through this his prayer is rectified. Note: This siman continues with a second section bearing the heading: Vayihad Hashem l'Melech — "And Hashem shall be King": The primary perfection of the revelation of His Kingship, blessed be He, is in Tzion and Yerushalayim — as is explained in many verses. And therefore the primary perfection of Torah and prayer — through which His Kingship, blessed be He, is revealed — is also only there in Eretz Yisrael — the aspect of: "for from Tzion shall go forth Torah — and the word of Hashem from Yerushalayim." And there the Name הוי"ה is completed through Torah and prayer. For the breath and voice that goes out in the Diaspora is immediately coarsened by the impure air — and needs clarification and purification. But there — the air is holy — and therefore there the breath and voice of holiness are the aspect of the vav and heh of the Name. And similarly there is the primary perfection of love and awe — which are the aspect of the letters yud and heh of the Name — this being the aspect of: yud-heh — specifically in the land of the living, as is brought. And therefore there the Name of Hashem is completed through Torah and prayer. And this is what is written: "to tell of the Name of Hashem in Tzion and His praise in Yerushalayim." And others like these. And this is the aspect of: "in every place where I cause My Name to be mentioned," etc. And: "to place His Name there — to cause His Name to dwell there." Siman Ayin-Ches · סימן ע"ח Vayiten Oz L'Malko — "And He Gives Strength to His King" וַיִּתֵּן עוֹז לְמַלְכּוֹ · Likutay Moharan I, Siman 78 It has already been explained many times that Eretz Yisrael is the aspect of Malchus — the aspect of speech — the aspect of Malchus peh — the aspect of Shechinah. And when the Holy One Blessed be He dwells in it — as it were — the aspect of: "and Hashem dwells in Tzion" [Yoel 4:21] — that is the aspect of the union of the Holy One Blessed be He with the Shechinah. And there is the primary revelation of His Kingship, blessed be He, as stated above. And therefore it is called Eretz HaChayyim — for from there every person draws the vital life-force of holiness. And there is the primary aspect of Ruach HaKodesh [holy spirit / inspiration], as is explained in the holy Zohar. And therefore there is the primary perfection of Torah and prayer — for when one speaks there words of Torah and prayer — and breathes in and breathes out — one receives each time a new life-force and new breath from the holy air of Eretz Yisrael — which is the aspect of Shechinah — the aspect of Ruach HaKodesh. And therefore one's words — together with all one's breaths — are in the aspect of actual Ruach HaKodesh — as it is written: "who gives a soul to the people upon it — and spirit to those who walk in it" [Yeshayahu 42:5] — which is the aspect of resurrection of the dead, as is explained within the ma'amar. And therefore one must be especially careful there to guard the holy speech. But to our great sorrow — now in the time of exile it is in the aspect of mute — as it is written: "and like a sheep before its shearers — mute — and it does not open its mouth", etc. [Yeshayahu 53:7]. Therefore one must be especially careful there in vidduy devarim [verbal confession] — to confess everything each time before the Holy One Blessed be He — and to tell before Him, blessed be He, everything that is on one's heart — in the aspect of: "take with you words — and return to Hashem" [Hoshea 14:3], as is explained within the ma'amar. Siman Ayin-Tes · סימן ע"ט Betach BaHashem — "Trust in Hashem" בְּטַח בַּה' · Likutay Moharan I, Siman 79 Eretz Yisrael is the aspect of Shabbos, as is known — and the aspect of teshuvah [repentance] — as it is written: "You desired, Hashem, Your land — You restored the captivity of Yaakov" [Tehillim 85:2]. And it is written: "He says to Yerushalayim — you shall be inhabited" [Yeshayahu 44:26], etc. — and many like these. And it is written: "and a redeemer shall come to Tzion — and to those who return from transgression," etc. [Yeshayahu 59:20]. For the teshuvah of the Diaspora is in the aspect of the six weekdays — for there is still no rest — in the aspect of: "for you have not yet come to the resting-place," etc. [Devarim 12:9]. But Eretz Yisrael is in the aspect of menuchah [rest / tranquility] — as it is written: "and he saw the resting-place — for it was good" [Bereishis 49:15], etc. And it is written: "they shall not enter My resting-place." And it is written: "and you shall cross the Jordan — and He will give you rest from all your enemies around — and you shall dwell securely" [Devarim 12:10] — the aspect of complete menuchah. And the primary menuchah was in the days of Shlomo — who is the aspect of Shabbos — the king whose peace was his own [Shloymoh — from shalom] — for there was peace in his days, as is known. And he merited to build the Bais HaMikdash — regarding which it is said: "arise, Hashem, to Your resting-place," etc. [Tehillim 132:8]. And it is written: "this is My resting-place forever," etc. And this is the aspect of complete teshuvah — the aspect of Shaddai — the aspect of: "if you return to Shaddai — you will be built up," etc. [Iyov 22:23]. And this is the aspect of: "then shall you delight in Shaddai" [Iyov 22:26] — the aspect of the delight of Shabbos. And through this one merits lowliness — the aspect of: "let each man remain in his place". And this is: "and the humble shall inherit the land — and they shall delight," etc. And this is what is written: "and I will appoint a place for My people Israel — and I will plant them — and they shall dwell beneath it" [Shmuel II 7:10] — the aspect of: "let each man remain in his place" stated above — "and they shall be disturbed no more" — and its Targum: "and they shall be displaced no more" — meaning, they shall not be dragged from their place again, as the commentators explained. This is the aspect of: "let each man remain in his place — let no man go out from his place" [Shmos 16:29] — for they cannot be pushed from their place through this, as is explained within the ma'amar. And also in its literal sense: that they shall have peaceful, quiet, and tranquil rest — which is the aspect of complete teshuvah, as stated above. And this is: "trust in Hashem and do good" — the aspect of complete teshuvah, as is explained within the ma'amar — "dwell in the land" — in its literal sense. For there it is said: "and you shall dwell securely," as stated above. And also: "dwell in the land" alludes to lowliness — in the manner of what our Sages of blessed memory said: one who made himself a neighbor of the dust, etc. And this is: "and tend to faithfulness" — for all of this is the aspect of Moshe Ra'ya Mehaimna [Aramaic: the Faithful Shepherd], as is explained within the ma'amar. And therefore Moshe asked to bring Israel into Eretz Yisrael — and then they would have been fixed there forever, as is brought. And the Holy One Blessed be He answered him: "it is too much for you," etc. — for Moshe himself is the aspect of the land of Shaddai as it were — and they would not be able to bear so great a light permanently. Only Yehoshua should bring them in — who is the aspect of na'ar [youth] — Matatron [the great angelic minister] — as is explained in the holy Zohar. And when the holiness of Shabbos is drawn — which is the aspect of Shaddai, as is explained within the ma'amar — and this is what the angel said to Yehoshua: "I am the minister of the host of Hashem — now I have come" [Yehoshua 5:14]. And there is more to explain — for also within the ma'amar it is written only in allusion. Siman Peh · סימן פ' Hashem Oz L'Amo Yiten — "Hashem Will Give Strength to His People" ה' עוֹז לְעַמּוֹ יִתֵּן · Likutay Moharan I, Siman 80 The primary blessing and shalom is in Eretz Yisrael — as it is written: "for there Hashem commanded the blessing" [Tehillim 133:3]. And it is written: "who makes your borders peace." And shalom is the aspect of the joining together of two opposites — namely Chesed [lovingkindness] and Gevurah [strength] — which are the aspects of love and awe that one merits in Eretz Yisrael, as stated above. And similarly regarding the inheritance of Eretz Yisrael it is said: "because He loved your fathers and chose their offspring after them" — which is the aspect of Chesed — "to dispossess nations greater than you", etc. — which is the aspect of Gevurah and judgment that He performed against the non-Jews and drove them from there. And many more such verses. And the Patriarchs merited the inheritance of Eretz Yisrael through their sanctification of the Name of Heaven. As it is written regarding Avraham: "I am Hashem who brought you out from Ur Kasdim" — where he sanctified the Name of Heaven, as is known — "to give you this land," etc. [Bereishis 15:7]. And similarly regarding the Akeidah of Yitzchak it is said: "and your offspring shall inherit the gate of their enemies" [Bereishis 22:17]. And because we do not find explicitly stated regarding Yaakov that he gave his life for the sanctification of the Name — therefore the prophet said: "thus says Hashem regarding the house of Yaakov — who redeemed Avraham" — and as our Sages of blessed memory expounded: the merit of Yaakov stood for Avraham in Ur Kasdim — "Yaakov shall not now be ashamed", etc. — Rashi explained: because of his father and his father's father — "when he sees his children," etc., "they shall sanctify My Name" — Rashi explained: these are Chananiyah, Mishael, and Azariyah — "and they shall sanctify the Holy One of Yaakov," etc. [Yeshayahu 29:22–23]. And this is what is said also of the future: "and I will sanctify My great Name," etc., "and I will gather you from all the lands and bring you to your soil" [Yechezkel 36:23–24]. And there [ibid. 39:25]: "now I will restore the captivity of Yaakov," etc., "and I will be zealous for My holy Name," etc., "and I will gather them into their enemies' lands — and I will be sanctified through them before the eyes of many nations," etc., "and I will gather them to their soil," etc. It follows that the ingathering of the exiles to Eretz Yisrael is through the aspect of the sanctification of the Name. And this is what is written: "I am a wall, and my breasts are like towers" [Shir HaShirim 8:10] — and our Sages of blessed memory expounded this regarding Avraham and Chananiyah, Mishael, and Azariyah — who gave their lives for the sanctification of the Name. And this is what it concludes: "then I was in His eyes like one who finds peace." For this is the aspect of shalom, as is explained within the ma'amar. And this is what is written: "and Yaakov dwelt in the land of his father's sojournings — in the land of Kena'an — these are the generations of Yaakov — Yosef" [Bereishis 37:1–2] — for he was the primary offspring — for he is the aspect of the second vav as is explained within the ma'amar — which is the aspect of shalom — the aspect of the sanctification of the Name — which is suited for the inheritance of Eretz Yisrael, as stated above. And therefore now in the time of exile — when we have been distanced from our soil — for the most part it is impossible to come to Eretz Yisrael except through mesiras nefesh [self-sacrifice] — as many great ones have told of what passed over them — as is well known. And this is the aspect of: "to the holy ones who are in the land" [Tehillim 16:3]. And it is written: "and what remains in Yerushalayim shall be called holy." In truth — the long journey with travel expenses and the ordeals and the like that pass over every person who travels there — this is also the aspect of mesiras nefesh, as is explained elsewhere. And there in Eretz Yisrael one merits to receive all the influences and blessings through the vessel of shalom — and one merits to speak holy words before the Holy One Blessed be He — of Torah and prayer — with wisdom and clear intellect. For there is the primary wisdom and intellect — and similarly the primary perfection of Torah and prayer, as stated above many times. Siman Peh-Alef · סימן פ"א Alu Zeh BaNegev — "Go Up There in the Negev" עֲלוּ זֶה בַּנֶּגֶב · Likutay Moharan I, Siman 81 Eretz Yisrael is the aspect of the holy speech of Torah and prayer — and therefore there is the primary perfection of Torah and prayer, as stated above. But even the casual conversation of the people of Eretz Yisrael — which is the aspect of the residue of Eretz Yisrael — is also very precious. As our Sages of blessed memory said [Midrash Rabbah, Vayikra, chapter 34]: "the casual conversation of the people of Eretz Yisrael is Torah." And therefore one must be especially careful there to guard the speech — that it should be holy — and even in casual conversation one should clothe within it some words of Torah, as is explained within the ma'amar regarding the Tzaddik. For it has already been explained that all who dwell in Eretz Yisrael are in the aspect of Tzaddik, as is brought. Siman Peh-Bais · סימן פ"ב HaNe'elavim — "Those Who Are Insulted" הַנֶּעֱלָבִים · Likutay Moharan I, Siman 82 Eretz Yisrael is the aspect of Shabbos and the aspect of bris [covenant], as stated above many times. And therefore Israel did not enter Eretz Yisrael until they had milah [circumcision] and peri'ah [the uncovering of the corona — the second stage of circumcision] — this being the aspect of: "today I have rolled away the disgrace," etc. [Yehoshua 5:9]. For it is impossible to enter Eretz Yisrael and be fixed in its holiness — until one first subdues the aspect of the three impure klippos — which are the aspect of orlah — the aspect of disgrace. And therefore Eretz Yisrael is one of three things that come through suffering. For the sufferings too are the aspect of disgrace — the aspect of: "disgrace has broken my heart" [Tehillim 69:21] — as is brought in the ma'amar of Chosum b'soch Chosum, Siman 22: in all the sufferings of this world there is within them the pain of shame. And when one merits to accept the sufferings with love — which is the aspect of those who are insulted and do not insult, etc. — and who rejoice in their sufferings and act out of love — then the illumination of the aspect of chashmal and nogah [a luminous substance and a glow — mystical terms] is included within holiness — and a flame of fire descends [from the aspect of this light of love — the aspect of: "for love is as strong as death," etc., "its flames are flames of fire — a flame of G-d" — which is the mystery of the shalheiva d'asha [the flame of fire] as is brought in the writings of the Ari, of blessed memory] — and then the three impure klippos are pushed aside and completely subdued — which is the aspect of milah. And then one can merit the sanctity of Eretz Yisrael, as stated above. And this is what is written: "You know my disgrace and my shame," etc. [Tehillim 69:20], "disgrace has broken my heart," etc. — and it concludes: "for G-d will save Tzion — and build the cities of Yehudah — and they shall settle there and inherit it," etc., "and those who love His Name shall dwell in it." And similarly our Sages of blessed memory said: "for those who love Me and observe My commandments — these are those who dwell in Eretz Yisrael and give their lives for all the mitzvos," etc. — as is brought in Sha'ar HaChatzair, Siman 288 — and see there also in Simanim 23 and 24. And this is what is brought in the kavanah [mystical intention] to say when washing in hot water on Erev Shabbos — which is the mystery of the shalheiva d'asha — the verse: "and those who remain in Tzion — and those who are left in Yerushalayim," etc. [Yeshayahu 4:3], and: "when Hashem has washed away the filth of the daughters of Tzion," etc. [Yeshayahu 4:4] — for all of this is also connected to the sanctity of Eretz Yisrael, as stated above. And perhaps one may say that this is the mystery of what is explained in Yehoshua: "and it came to pass when they heard," etc., "that the Giv'onim had made peace with Israel and were among them," etc., "and five kings of the Emori gathered against them and encamped against Giv'on," etc., "and Yehoshua went up," etc., "and He struck them with a great blow at Giv'on", etc. [Yehoshua 10:1–10]. And: "and Hashem cast upon them great stones from heaven" — and our Sages of blessed memory said that these were the hailstones from Egypt in the days of Moshe — and there it is said: "and fire flaming within the hail," etc. — this is the aspect of the shalheiva d'asha that descends from heaven to subdue the klippos. Then: "Yehoshua spoke," etc., "and he said before the eyes of Israel: sun, stand still at Giv'on," etc. — "and the sun stood still," etc., "until the nation avenged itself of its enemies," etc. [Yehoshua 10:12–13]. For this is the aspect of: "and those who love Him — as the sun going forth in its strength" [Shoftim 5:31], as is explained within the ma'amar. And it seems even more fitting — according to what our Sages of blessed memory said in Pirkei d'Rabbi Eliezer — that this battle was on Erev Shabbos — for that is the time when the shalheiva d'asha stated above descends. And then Yehoshua said: "sun, stand still at Giv'on," as stated above. Siman Peh-Gimel · סימן פ"ג Matan B'Seter — "A Gift in Secret" מַתָּן בְּסֵתֶר · Likutay Moharan I, Siman 83 It is known that Eretz Yisrael is the aspect of the tikkun ha-bris. And therefore when they blemished the sanctity of Eretz Yisrael through the spies — it is written in Parshas Matos: "and the anger of Hashem was kindled on that day — when they came," etc. [Bamidbar 32:10, 13]. And there: "and the anger of Hashem was kindled against Israel," etc. And similarly in Parshas Nitzavim it is written: "and Hashem uprooted them from their soil — in anger," etc. [Devarim 29:27]. And in Parshas Ha'azinu: "for a fire has been kindled in My anger," etc. [Devarim 32:22] — the aspects of fire and anger mentioned above. And there: "I said I will scatter them," etc. [Devarim 32:26]. And this is what is said at the time of the destruction: "your cities are burned with fire" [Yeshayahu 1:7]. And similarly: "from above He has sent fire", etc. [Eichah 1:13] — and many like these. And therefore regarding the time of consolation it is written: "I will thank You, Hashem — for You were angry with me — Your anger turned away and You consoled me" [Yeshayahu 12:1] — meaning: He turns His anger away — and makes from the letters of אַף [af — anger] the letters פֶּה [peh — mouth]. And this too is written: "even fire will consume them" [Yeshayahu 26:11] — for then His anger and fire will turn against the oppressors of Israel. And because the primary tikkun of this is made through tzedakah — therefore our Sages of blessed memory said: "Yerushalayim is redeemed only through tzedakah" [Shabbos 139a]. And this is what is written: "who can live with the devouring fire?", etc. [Yeshayahu 33:14] — "one who walks in righteousness," etc. [Yeshayahu 33:15]. And this is what is said: "and they devoured Israel with every mouth [b'chol peh]" [Yeshayahu 9:11] — meaning: they sucked from all the aforementioned pahs — "in all this His anger has not turned away," etc. — the aspect of the aforementioned anger — "for wickedness burned like fire" — the aspect of the aforementioned fire — "and the people became as fuel for fire," etc. — "in all this His anger has not turned away," etc. And this is what is also said in the Kinot [Lamentations]: "they opened their mouths against you," etc. And similarly: "they opened their mouths against us," etc. But in the future it is written: "kings shall shut their mouths at him", etc. [Yeshayahu 52:15]. And similarly: "they place hand upon mouth", etc. [Michah 7:16]. Siman Peh-Daled · סימן פ"ד BaMah He'erachtah Yamim — "Through What Did You Lengthen Days?" בַּמָּה הֶאֱרַכְתָּ יָמִים · Likutay Moharan I, Siman 84 Eretz Yisrael is the aspect of yemin [right] — the aspect of love, as stated above. And: "from the right side — death is white like silver." [Aramaic: u'mista d'iminah mosa chavra k'kasfa — a Zoharic formulation indicating that the right side transforms death into purity]. Therefore there is the primary perfection of the merit of thought and mochin [expanded consciousness] — and through this one merits to attain each day the mysteries of the Torah relevant to that day. And this is the primary aspect of arichas yamim [length of days], as is explained within the ma'amar. And the primary arichas yamim is in Eretz Yisrael — as is explicitly stated in many verses. And therefore Avraham — whose attribute was love — was the first to inherit Eretz Yisrael. And it is said of him: "old — he had come in days" [Bereishis 24:1]. And therefore in Eretz Yisrael one must be especially careful regarding the trait of generosity — which is the trait of Avraham. Siman Peh-Hay · סימן פ"ה Pos'im Bo — "Those Who Step in It" פּוֹסְעִים בּוֹ · Likutay Moharan I, Siman 85 It is known that Eretz Yisrael — and in particular the Bais HaMikdash — is the aspect of holy Malchus. And the primary perfection of its building is through the mochin — which are the aspect of the light of the seven days. And therefore it is said in the conquest of Yericho — which is the first conquest of Eretz Yisrael: "and seven priests shall carry seven shofars", etc. [Yehoshua 6:4]. For through the sounding of the shofar one draws down the aforementioned mochin, as is explained in the kavanah of the shofar. And this is what is said of the future: "and the light of the moon shall be as the light of the sun — and the light of the sun shall be sevenfold — like the light of the seven days", etc. [Yeshayahu 30:26]. For every aspect is comprised of all seven. And this is what is written: "for behold the stone", etc. — and Rashi explained: the foundation of the Bais HaMikdash — on one stone — with seven eyes, etc. [Zechariyah 3:9]. And similarly: "and I saw a golden menorah," etc., "and its seven lamps upon it," etc. [Zechariyah 4:2]. And there: "for who has despised the day of small things?", etc. — see Rashi — "these seven — they are the eyes of Hashem," etc. [Zechariyah 4:10]. Siman Peh-Vav · סימן פ"ו Pos'im Bo Pesi'ah Ketanah — "Those Who Step in It with a Small Step" פּוֹסְעִים בּוֹ פְּסִיעָה קְטַנָּה · Likutay Moharan I, Siman 86 Eretz Yisrael is the aspect of Shabbos, as stated above. And therefore there is the primary tikkun of the holy feet — as it is written: "our feet were standing in your gates, O Yerushalayim." And similarly of the future it is said: "and His feet shall stand on that day upon the Mount of Olives" [Zechariyah 14:4]. And therefore when Yaakov our father received tidings of the inheritance of the Land — it is written afterwards: "and Yaakov lifted his feet" [Bereishis 29:1]. And therefore through the sanctity of Eretz Yisrael one merits to go from level to level in the service of Hashem, as is explained elsewhere. And also there in Eretz Yisrael is the primary guarding of the aspect of truth, as stated above many times. And when one speaks to himself in this trait — it is a support to sustain him. But one still needs to give strength to the feet — in order that they be able to walk well. And this is through the tzedakah of Eretz Yisrael — which is the aspect of the World to Come, as stated above many times. And there is the primary perfection of the light of tzedakah, as stated above. And this is: "who shall sojourn in Your tent?", etc., "one who walks blamelessly and acts righteously and speaks truth," etc. [Tehillim 15:1–2]. And this is: "I will walk before Hashem in the lands of the living." Siman Peh-Zayin · סימן פ"ז Titen Emes — "Give Truth [to Yaakov]" תִּתֵּן אֱמֶת · Likutay Moharan I, Siman 87 Eretz Yisrael is the aspect of yir'ah [awe], as stated above. And because the beginning of awe is called tzedek — for it is only the aspect of fear of punishment — which is the aspect of strict judgment and suffering — therefore our Sages of blessed memory said that Eretz Yisrael is one of three things given through suffering. But our Sages of blessed memory said: "when tzedek is joined with emes [truth] — it is called emunah [faith] — and all goodness and all light dwells in it." [Aramaic: tzedek kad ischar beih emes itkri emunah v'chol tivo v'chol nehiru shrayah beih] And therefore afterwards — when one merits — the awe is completed — and then it is in the aspect of yiras haromemut [awe of G-d's exaltedness] — the aspect of emunah — as it is written: "dwell in the land and tend to faithfulness." And then all the judgments are sweetened — and one merits to all goodness — even in physical matters, as stated above. And therefore Eretz Yisrael is called the inheritance of Yaakov — the aspect of: "give truth to Yaakov" [Michah 7:20], as is explained within the ma'amar. Siman Peh-Ches · סימן פ"ח HaMechaseh Shamayim — "The One Who Covers the Heavens" הַמְכַסֶּה שָׁמַיִם · Likutay Moharan I, Siman 88 The primary holy love and awe is in Eretz Yisrael, as stated above many times. And therefore there is the primary descent of abundance to the entire world — for love and awe are the hands to receive all the influences and blessings. But because there are, to our great sorrow, accusers [mekitrigim] who do not allow the abundance to descend through Eretz Yisrael — which is known to all to be the place where abundance descends through love and awe, as stated above — therefore there are found in every generation those in the aspect of those who spread a bad report about the land — who conceal and cover the love and awe in Eretz Yisrael. And sometimes the Holy One Blessed be He also places this in the hearts of Tzaddikim and worthy people — to be prevented from Eretz Yisrael — as is also plainly visible in every generation. And all of this is because of the aforementioned reason. Although their reasoning is because of the danger of the roads and other obstacles — see what the Tosafos wrote [Ksubos 110b, s.v. hu] — see there. But this itself, one may say, also flows from this — and even the lack of livelihood in Eretz Yisrael — and similar things — all of this is because there is the root of the descent of abundance. Therefore the Holy One Blessed be He conceals and covers its light intentionally — because of the accusers, as stated above. And perhaps our Sages of blessed memory also said regarding this: "the merit of the Tzaddikim benefits the world — but not their own possession" — and it is intentional, as stated above. Siman Peh-Tes and Tsaddik · סימן פ"ט וסי' צ' V'Siman Tsaddik — [Two simanim combined] סִימָן פ"ט וְסִימָן צ' · Likutay Moharan I, Simanim 89 and 90 Eretz Yisrael is the aspect of the Shechinah, as is known. And there is the primary perfection — the aspect of: "you are all beautiful, my beloved — and there is no blemish in you" [Shir HaShirim 4:7] — the aspect of: "it lacks nothing." And those who dwell in it — who are of the household of the King's palace — when there is some lack for them, G-d forbid — the lack is certainly in the Shechinah Herself, as it were. And it follows that it is an even greater pain through this — when one takes it to heart. But even so — when one settles oneself — on the contrary: how much I have to rejoice — that I merited to be of the King's palace household — and the King Himself tells me of His own lack. Through this one fills with joy — and his mochin are renewed. And through this very thing the judgments are sweetened — and the lack is filled — for: "all of them are clarified in thought," as is known. And also in Eretz Yisrael there is the source of joy — in the aspect of: "Israel shall rejoice in its Maker — the children of Tzion shall exult in their King" [Tehillim 149:2]. And through this all the deficiencies are completed, as is explained within the ma'amar. Siman Tsaddik-Alef · סימן צ"א Vayehi Yadav Emunah — "And His Hands Were Faithfulness" וַיְהִי יָדָיו אֱמוּנָה · Likutay Moharan I, Siman 91 In Eretz Yisrael there is the primary perfection of emunah [faith] and the primary perfection of seichel [intellect]. And therefore there one merits to ascend each time from level to level in this matter — and to progress from faith to intellect — and through this to an even greater faith — and then to a still greater intellect — and so to go from level to level at each and every time. Siman Tsaddik-Bais · סימן צ"ב Al Yedey Na V'Nad — "Through Wandering and Roaming" עַל יְדֵי נָע וָנָד · Likutay Moharan I, Siman 92 Eretz Yisrael is the aspect of the heart, as stated above — which is the aspect of Yosef. And also there is the primary perfection of Torah — which is the aspect of the lobes of the lung that blow upon the heart — through which the Tzaddikim are able to revive the dead, as is explained within the ma'amar. And therefore the primary resurrection of the dead will be in Eretz Yisrael. And our Sages of blessed memory said: "the Tzaddikim are destined to revive the dead," etc. — as it is written: "yet there shall dwell old men and old women in the squares of Yerushalayim — and each with his staff in his hand," etc. [Zechariyah 8:4]. And this is derived from the resurrection of the dead by Elisha — which occurred through this very aspect, as is explained within the ma'amar. And this is: "and Yaakov dwelt in the land of his father's sojournings — in the land of Kena'an — these are the generations of Yaakov — Yosef," etc. For this is connected to the dwelling of Eretz Yisrael, as is explained within the ma'amar — and as stated above. Siman Tsaddik-Gimel · סימן צ"ג Mumas U'Matan B'Emunah — "Business Dealings with Faith" מוּמַ"ס וּמַתַּן בֶּאֱמוּנָה · Likutay Moharan I, Siman 93 In Eretz Yisrael it is written: "and those who love His Name shall dwell in it" — as stated above many times. And the mitzvah of love is equivalent to all the mitzvos. And therefore our Sages of blessed memory said: "the dwelling of Eretz Yisrael is equivalent to all the mitzvos." And also there one merits mochin d'gadlus — and one is able to pray with a clear intellect. And therefore there is the primary place of prayer, as stated above many times. Siman Tsaddik-Daled · סימן צ"ד Zecher Chasdo — "The Memory of His Lovingkindness" זֵכֶר חַסְדּוֹ · Likutay Moharan I, Siman 94 The primary elevation of the holy sparks is in Eretz Yisrael — the aspect of: "and there you shall bring your burnt offerings" [Devarim 12:13]. For Eretz Yisrael is higher than all the lands — and this is the gate of heaven — through which all the services of Israel and all the holinesses ascend. And there all the fragments of the holy sparks that have fallen and been scattered gather together — in the aspect of: "even if your dispersed ones be at the end of heaven," etc., "and Hashem your G-d will bring you to the land," etc. And there is the primary perfection of emunah and the primary perfection of wisdom — through which the sparks ascend. Because emunah is the aspect of ז' — seven — and wisdom is the aspect of yud — ten. And the primary perfection of wisdom will be in the future — in the aspect of: "for the earth shall be filled with the knowledge of Hashem," etc. Therefore they only conquered seven nations — through the aspect of complete emunah — which is the aspect of seven. But in the future they will also conquer the three nations — and together there will be ten — as our Sages of blessed memory said. For then they will merit the perfection of wisdom — which is the aspect of yud. And because when seven and ten are combined they form ayin [70 — also the word for "eye"] — therefore our Sages of blessed memory said: "in the future, Eretz Yisrael shall spread across the entire world" — which has seventy nations. And also wisdom itself is the aspect of seventy, as is explained within the ma'amar. And therefore Yerushalayim is called: "a city of strength for us — salvation," etc. [Yeshayahu 26:1] — for it is comprised of the wisdom which is the aspect of ayin — and the emunah which is the aspect of zayin — and through this is the primary salvation — meaning: the holy sparks ascend to their place. And behold — it is explained within the ma'amar that the primary creation of all the worlds was for the sake of Israel — in order to bestow upon them great good. But they cannot receive the influence except through elevating the sparks of the letters of speech, etc. For speech is also in exile with Israel, etc. And this is what is written regarding what the prophets protested about the length of Israel's exile: "thus says Hashem — the Holy One of Israel and its Maker: osiyos [letters] — ask Me about My children — and the work of My hands — command Me" [Yeshayahu 45:11] — and Rashi explained: Israel — for whose sake I created everything — you come to protest before Me and raise complaints, etc. — I have already created their salvation, etc. — specifically osiyos. For upon this depends the primary redemption and salvation, as stated above. For through this they can receive all the good influences, as stated above — this being the aspect of: yeshuos Elokainu [the salvations of our G-d], as is explained within the ma'amar. And therefore in Eretz Yisrael — where there is the primary tikkun of all the above — there is the primary descent of abundance to the entire world, as stated above. Siman Tsaddik-Hay · סימן צ"ה Kshefarnesay HaDor — "When the Leaders of the Generation" כְּשֶׁפַּרְנְסֵי הַדּוֹר · Likutay Moharan I, Siman 95 Eretz Yisrael is the aspect of humility and lowliness — the aspect of mah [what / nothing — the aspect of total self-nullification] — as it is written: "and you shall see the land — what it is [mah hi]" [Bamidbar 13:18]. And therefore it is written: "and the humble shall inherit the land," etc. And therefore Hashem commanded — surrounding tzarim [enemies / adversaries] for Yaakov — as our Sages of blessed memory said: such as Chalish alongside Naveh, Kastrah alongside Haifa, Susiyta alongside Tiveriyah, etc. [Midrash: surrounding foreign cities placed alongside Israelite ones]. And it is written: "this is Yerushalayim — I have placed her in the midst of the nations", etc. [Yechezkel 5:5] — so that if their heart becomes arrogant — and their heart becomes haughty and forgets, etc. — the oppressors will arise against them, G-d forbid — in the aspect of: "remove mah" — meaning the aspect of the aforementioned humility — then there remains only the aspect of: "and they devour Israel with every mouth," G-d forbid. And it is written: "they opened their mouths against us — all our enemies," etc. Siman Tsaddik-Vav · סימן צ"ו Zomem — "The Schemer" זוֹמֵם · Likutay Moharan I, Siman 96 In Eretz Yisrael there is the primary elevation of the holy sparks — and the tikkun of extraneous thoughts — and the perfection of prayer — as stated above many times. And it remains to explain further how every one of the ma'amarim has a connection to the matter of Eretz Yisrael. Siman Tsaddik-Zayin · סימן צ"ז Al Domi — "Give Yourself No Rest" אַל דֳּמִי · Likutay Moharan I, Siman 97 In Eretz Yisrael there is the primary humility and awe — and the perfection of prayer — and the tikkun of the aspect of the heh — for: ar'a d'Yisrael mosava d'as heh [Aramaic: the land of Israel is the dwelling-place of the letter heh] — as stated above. And therefore from there is the primary descent of abundance — in the aspect of: "behold, I give you [heh lachem] seed" [Bereishis 1:29 / 47:23]. Siman Tsaddik-Ches · סימן צ"ח Nasan Einav Bo — "He Set His Eyes Upon Him" נָתַן עֵינָיו בּוֹ · Likutay Moharan I, Siman 98 In Eretz Yisrael all who dwell in it are in the aspect of Tzaddikim, as stated above many times. And: "the eyes of Hashem are toward the righteous" [Tehillim 34:16] — as is explained within the ma'amar. Therefore there it is easier for the person to open his own eyes — and to contemplate his ways — and to examine his deeds carefully — in the aspect of: "let us search and examine our ways — and return to Hashem" [Eichah 3:40]. Siman Tsaddik-Tes · סימן צ"ט Va'Eschanan — "And I Pleaded [with Hashem]" וָאֶתְחַנַּן · Likutay Moharan I, Siman 99 And therefore our Sages of blessed memory said: "one who prays must direct his heart toward Eretz Yisrael — and toward Yerushalayim," etc. For there it is most suited to merit a proper prayer with true devekus [attachment to G-d] — for there is the primary place of devekus and the perfection of prayer, as stated above. And through directing his heart there — he merits in the Diaspora also some devekus. And through this — our prayers have a connection and attachment to the prayers of Eretz Yisrael — and in their ascent above they ascend together with them. And this is why we conclude after the prayer: "may it be His will that the Bais HaMikdash be rebuilt speedily," etc. For there — the service of prayer will be in great completeness. And through this very thing — those prayers of now will also be elevated and completed — through the very fact that even now we pray and hope for the building of the Bais HaMikdash. And perhaps this is also included in: "and I pleaded [va'eschanan] to Hashem," etc. For Moshe our teacher was concerned: perhaps his prayer would not be accepted — because he was still in the Diaspora. Therefore he prayed with this reasoning and argument: am I not wishing and praying to enter Eretz Yisrael — where there is the perfection of prayer with great devekus as is fitting? Then — even the prayer I am praying now will also be accepted — through the power of the sanctity of Eretz Yisrael — to which I bind myself — since all my prayer is for the sake of meriting to come there, as stated above. And this is what our Sages of blessed memory said: "va'eschanan — why? In order to enter Eretz Yisrael" — that is, as stated above. Siman Kuf · סימן ק' Inyan Ka'as — "The Matter of Anger" עִנְיַן כַּעַס · Likutay Moharan I, Siman 100 And therefore the Torah scholars of Eretz Yisrael — their temperament and nature is to be very discreet and very good — as our Sages of blessed memory said: "what is the difference between the forceful ones of Eretz Yisrael and the pious ones of Bavel? — how much they love one another." And all of this is because they have many good deeds — through the many mitzvos that apply only in Eretz Yisrael. And also — the dwelling of Eretz Yisrael itself — our Sages of blessed memory said is equivalent to all the mitzvos. It follows that they fulfill all the mitzvos at all times — through the dwelling of Eretz Yisrael. Our Sages of blessed memory said: "for those who love Me and observe My commandments — these are those who dwell in Eretz Yisrael," etc. And because of all this — even though they are great Torah scholars — for: "there is no Torah like the Torah of Eretz Yisrael" — nevertheless their Torah and their righteousness both settle within them in calm and tranquility. And therefore their mind is at ease with all people. Siman Kuf-Alef · סימן ק"א B'Karov — "Soon / In Nearness" בְּקָרוֹב · Likutay Moharan I, Siman 101 The primary mochin — which are the aspect of י"ה — are in Eretz Yisrael — the aspect of yud-heh — specifically in the land of the living. And it is said in the Tikkunim: "the air of Eretz Yisrael makes one wise — from the side of Chochmah — which is the letter yud." And similarly it is said: ar'a d'Yisrael mosava d'as heh [Aramaic: the land of Israel is the dwelling-place of the letter heh]. And there is the primary Torah — for: "there is no Torah like the Torah of Eretz Yisrael." And there all seventy faces of Torah shine — as it is written: "when a matter is too wondrous for you," etc., "and you shall arise and go up," etc. And there is the root of all the good character traits — as it is written: "the land is very very good" [Bamidbar 14:7] — in the manner of what our Sages said: "with whatever measure He measures out to you — be grateful to Him with it." And similarly there is the primary subduing of all evil traits — the aspect of: "the land devours its inhabitants" — for it transforms a person from evil to complete good, etc., as is explained elsewhere. And it is written: "and you shall burn out the evil from your midst." And there they are called adam [human being — the highest designation] — the aspect of: "the earth He gave to human beings [livnay adam]" — as stated above in Siman 6. And it is written: "I have made the earth — and I created man [adam] upon it." And this is what is written: "to thrust out all your enemies from before you [mipanecha]" [Devarim 9:4] — and similarly: "and He drove out the enemy before you [mipanecha]" [Devarim 33:27] — and many like these — specifically mipanecha [from before your face]. For the enemies who grip the darkened face [anpin chashochin] — they fall and are nullified — in the aspect of: "my enemies and my foes — they stumbled and fell" [Tehillim 27:2] — through Israel nullifying all the evil traits. And they merit to attain the Torah — in the aspect of the radiant face [anpin nehirin] — which is the aspect of י"ה — on whose account they are called adam, as is explained within the ma'amar. Note: This siman continues with a second section, as follows: The primary perfection of da'as and mochin is in Eretz Yisrael — and there is the primary perfection of Torah and the primary perfection of teshuvah [repentance]. And through this, compassion is drawn — until through this the aspect of the prayer of Hashem is awakened — which is also in Eretz Yisrael — in the aspect of: "and I will gladden them in My house of prayer" [Yeshayahu 56:7] — said regarding the Bais HaMikdash. And from there our Sages of blessed memory derived that the Holy One Blessed be He prays. Until through this one merits great compassion, as is explained within the ma'amar. And this is the aspect of what Daniyel prayed — saying: "for not upon our righteousness," etc., "but upon Your great compassion" [Daniyel 9:18] — the aspect of the aforementioned great compassion. And this is the aspect of: "for Hashem will have compassion upon Yaakov," etc., "and will rest them upon their soil," etc. [Yeshayahu 14:1]. And: "therefore Hashem waits to show you grace — and therefore He is exalted to have compassion upon you," etc., "for the people shall dwell in Tzion, in Yerushalayim," etc. [Yeshayahu 30:18–19]. For the primary destruction — the exile of Israel from Eretz Yisrael — was because the compassion became concealed — and they were unable to awaken compassion — as it is written: "the stirring of Your innards and Your compassion — are restrained toward me" [Yeshayahu 63:15]. And it is written: "for I will no longer show compassion," etc. [Hoshea 1:6]. And there it concludes: "and I will show compassion to Lo Ruchama" [Hoshea 2:25]. For through teshuvah one merits to return and awaken compassion — the aspect of: "and he shall return to Hashem — and He will show compassion to him" [Yeshayahu 55:7]. And this is what is written: "I will return to Yerushalayim with compassion — My house shall be built within it", etc. [Zechariyah 1:16]. For the primary tikkun is through the aspect of compassion — the aspect of: "and with great compassion I will gather you" [Yeshayahu 54:7]. And this is the aspect of: "therefore my innards murmur for him — I will surely have compassion upon him" [Yirmiyahu 31:19] — these are the two types of compassion stated above. For the simple compassion awakens the great compassion. End of Installment Six. This completes the full, word-for-word translation of Simanim 66–95 of Likutay Kama. Every word of the Hebrew source has been rendered, including the extensive teaching of Siman 68 on strengthening oneself each time — one of the longest and most practical simanim in the entire work — and the double sections of Simanim 72 and 95. The source text continues with Simanim 96 onwards — including later Likutay Kama simanim and then Likutay Tanina and Sipuray Maasiyos. The next installment will continue with Siman 96 (Kuf-Tes) onward. נ נח נחמ נחמן מאומן Zimras HaAretz — Complete Translation, Installment Six. Simanim 66–95 of Likutay Kama. Zimras HaAretz — Likutay Kama Simanim 96–101 זִמְרַת הָאָרֶץ — לִקּוּטֵי קַמָּא סִימָנִים צ"ו–ק"א Zimras HaAretz — Likutay Kama Simanim 96–101 Likutay Kama · Simanim 96–101 · Complete Word-for-Word Translation נ נח נחמ נחמן מאומן · Na Nach Nachma Nachman MayUman Likutay Kama · Siman Tzadik-Vav · סימן צ"ו — זוֹמֵם Zomem — "He Who Plots" In Eretz Yisrael — there is the primary ascent of the holy sparks — and the rectification of strange thoughts — and the perfection of prayer — as stated above many times. And one needs to explain further — how all the discourses have relevance to the matter of Eretz Yisrael. Likutay Kama · Siman Tzadik-Zayin · סימן צ"ז — אַל דֳּמִי Al Domi — "Give Yourself No Rest" In Eretz Yisrael — there is the primary humility and awe — and the perfection of prayer — and the tikkun of the aspect of the Heh [the letter Heh] — for: "ar'a de-Yisrael mautva de-os Heh" [the land of Israel is the dwelling-place of the letter Heh] — as stated above. And therefore from there is the primary flow of sustenance — the aspect of: "here is seed for you." Likutay Kama · Siman Tzadik-Ches · סימן צ"ח — נָתַן עֵינָיו בּוֹ Nasan Einav Bo — "He Set His Eyes Upon Him" In Eretz Yisrael — all who dwell in it are in the aspect of righteous ones — as stated above many times. And: "the eyes of Hashem are toward the righteous" — as is explained within the ma'amar. Therefore there it is easier for a person to open his eyes — and to reflect on his ways — and to examine his deeds carefully — the aspect of: "let us search out our ways and examine them — and return to Hashem." Likutay Kama · Siman Tzadik-Tes · סימן צ"ט — וָאֶתְחַנַּן Va'Eschanan — "And I Pleaded" And therefore our Sages said: "one who prays must direct his heart toward Eretz Yisrael and Yerushalayim," etc. For there it is most propitious to merit a proper prayer — with true attachment — for there is the primary place of attachment and the perfection of prayer — as stated above. And through directing one's heart there — one merits even in the Diaspora to some attachment. And through this — our prayers have relevance and connection to the prayers in Eretz Yisrael — and in their ascent on high — these too ascend with them. And this is why one concludes after the prayer: "may it be His will that the Bais HaMikdash be rebuilt speedily," etc. For there the service of prayer will be in great fullness — and through this — the prayers of now will also be elevated and completed through this very thing — that even now we pray and await the building of the Bais HaMikdash. And perhaps this too is included in the matter of Va'eschanan el Hashem — for Moshe Rabbainu feared that perhaps his prayer would not be received — since he was still in the Diaspora. Therefore he prayed with this argument and aspect: behold — I desire and pray to enter Eretz Yisrael — where the perfection of prayer is in great attachment as is fitting. And if so — even the prayer that I pray now — will be received through the power of the sanctity of Eretz Yisrael — to which I attach myself — and all my prayer is to merit to come there — as stated above. And this is what our Sages said: "Va'eschanan el Hashem — why? In order to enter Eretz Yisrael" — meaning: as stated above. Likutay Kama · Siman Kuf · סימן ק' — עִנְיַן כַּעַס Inyan Ka'as — "The Matter of Anger" And therefore the Torah scholars of Eretz Yisrael — their temperament and nature is to be very discreet and very good — as our Sages said: "what is the difference between the powerful ones of Eretz Yisrael and the pious ones of Babylon? — how much they love one another." And all of this is through their having many good deeds — through the many mitzvos that are practiced only in Eretz Yisrael. And also dwelling in Eretz Yisrael itself — our Sages said that it is equal in weight to all the mitzvos — so it follows that they fulfill all the mitzvos at every moment through dwelling in Eretz Yisrael. Our Sages said: "'to those who love Me and keep My commandments' — these are the dwellers of Eretz Yisrael," etc. And because of all of this — even though they are deeply learned — for: "there is no Torah like the Torah of Eretz Yisrael" — even so their Torah and their righteousness — both of them settle within them in tranquility and composure. And therefore their mind is at ease with all people. Likutay Kama · Siman Kuf-Aleph · סימן ק"א — בְּקָרוֹב Be-Karov — "Imminently" The primary of the mochin — which are the aspect of Yud-Heh — is in Eretz Yisrael — the aspect of: "Yud-Heh in the land of the living" — and the Tikkunim said: "avira d'Eretz Yisrael machkim — mi-sitra de-Chochmah de-ihi os Yud" [the air of Eretz Yisrael makes wise — from the side of Wisdom — which is the letter Yud]. And similarly they said: "ar'a de-Yisrael mautva de-os Heh" [the land of Israel is the dwelling-place of the letter Heh]. And there is the primary Torah — for: "there is no Torah like the Torah of Eretz Yisrael." And there all seventy faces of Torah shine — as it is written: "for a matter that is wondrous from you," etc., "and you shall arise and go up," etc. And there is the root of all the good traits — as it is written: "the land is very very good" — in the manner of what our Sages said: "with all your me'od [with all your might] — with every measure and measure." And similarly there is the primary subjugation of all the evil traits — the aspect of: "a land that devours its inhabitants" — that it transforms a person from evil to complete good, etc. — and as is explained elsewhere. And it is written: "and you shall eradicate the evil from your midst." And there they are called Adam [human being] — the aspect of: "and the earth He gave to the children of man" — and as stated above in Siman 6. And it is written: "I — I made the earth — and the Adam upon it I created." And this is what is written: "to thrust out all your enemies from before you" — and similarly: "and He drove out the enemy from before you" — and similar to this many times: mi-panecha [from before you] — specifically. For the enemies — whose grasping is in the aspect of the darkened faces — they fall and are nullified through the aspect of: "my enemies and my adversaries — they stumbled and fell" — when Israel nullifies all the evil traits. And they merit to attain in Torah the aspect of the illuminated faces — which are the aspect of Yud-Heh — for which reason they are called Adam — as is explained within the ma'amar. The primary perfection of knowledge and the mochin is in Eretz Yisrael — and there is the primary perfection of Torah — and the perfection of teshuvah. And through this compassion is drawn — until through this the aspect of the prayer of Hashem is awakened — which too is in Eretz Yisrael — the aspect of: "and I shall make them joyful in My house of prayer" — which is said regarding the Bais HaMikdash. And from there our Sages learned that the Holy One Blessed be He prays. Until through this one merits great compassion — as is explained within the ma'amar. And this is the aspect of what Daniel prayed and said: "for not through our righteousnesses," etc., "but through Your abundant compassion." Meaning: the aspect of the aforementioned great compassion. And this is the aspect of [Yeshayahu 14]: "for Hashem will have compassion on Yaakov," etc., "and He shall cause them to rest on their land," etc. — [Yeshayahu 30]: "therefore Hashem will wait to be gracious to you — and therefore He will be exalted to have mercy upon you," etc., "for a people in Tzion shall dwell — in Yerushalayim," etc. For the primary of the destruction — to exile Israel from Eretz Yisrael — was because the compassion was hidden — and they were unable to arouse compassion — as it is written [Yeshayahu 63]: "the stirrings of Your innards and Your compassion toward me — they have restrained themselves." And it is written [Hoshea 1]: "for I will no longer have compassion," etc. And He concluded [Hoshea 2]: "and I will have compassion upon her who had not been shown compassion." For through teshuvah one merits to return and arouse compassion — the aspect of: "and he shall return to Hashem — and He will have mercy upon him." And this is what is written [Zechariyah 1]: "I have returned to Yerushalayim with compassion — My house shall be built in it," etc. For the primary tikkun is through the aspect of compassion — the aspect of: "and with great compassion I shall gather you." And this is the aspect of: "therefore My innards yearn for him — I will surely have compassion upon him," etc. — meaning: these two types of aforementioned compassion — for the simple compassion arouses the great compassion. נ נח נחמ נחמן מאומן Zimras HaAretz — Likutay Kama Simanim 96–101. Note: Simanim 102–108 do not appear in the source — the work proceeds directly from Siman 101 to Siman 109. Zimras HaAretz — Installment 7a: Remaining Likutay Kama (Corrected) זִמְרַת הָאָרֶץ — לִקּוּטֵי קַמָּא הַמְשֵׁךְ Zimras HaAretz — Installment 7a Remaining Likutay Kama Simanim (109–282) · Complete Word-for-Word Translation · Corrected Edition נ נח נחמ נחמן מאומן · Na Nach Nachma Nachman MayUman Likutay Kama — Concluding Simanim Kama Siman 109 · סימן ק"ט Yesh Hevel — "There Is Breath / Vanity" יֵשׁ הֶבֶל · Likutay Moharan I:109 In Eretz Yisrael there is the primary holy hevel [breath — the sacred, sinless breath] — as is explained in Megaleh Amukos, aspect 213. And as is explained above in Siman 37 — that the hevel of Eretz Yisrael is the holy breath that has no sin in it. And therefore there is the primary perfection of the holy anachah [sigh]. For when one sighs over one's sins — through this a new holy breath enters within him — which is also the primary thing in Eretz Yisrael. As it is written: "to you I will give the land of Kena'an — the portion [chevel] of your inheritance" [Tehillim 105:11]. And it is said: "the portions have fallen for me in pleasant places" [Tehillim 16:6] — from the aspect of the mochin of Eretz Yisrael — which are called no'am [pleasantness], as our Sages said. And this is what is written: "gaze upon Tzion — the city of our appointed time — your eyes shall see Yerushalayim — a peaceful dwelling", etc., "and all its ropes shall not be torn", etc. [Yeshayahu 33:20]. And regarding the non-Jews it is said there: "your ropes shall not hold strong," etc. And it concludes: "and the inhabitant shall not say: I am sick — the people that dwells in it, their iniquity is forgiven." For through being tied there to the holy chevel — the opposite of the chevel of the Sitra Achra — of which it is said: "and in the ropes of his sin he is held fast" [Mishlei 5:22], and: "woe to those who pull iniquity with cords of falsehood", etc. [Yeshayahu 5:18] — which are the ropes of Sheol and death — but Eretz Yisrael is the land of the living — and there one is tied to the holy chevel. And through this one merits forgiven iniquity. Kama Siman 117 · סימן קי"ז Motzaay Shabbos — "The Close of Shabbos" מוֹצָאֵי שַׁבָּת · Likutay Moharan I:117 Those who dwell in Eretz Yisrael are called banim laMakom [children of G-d], as is brought. And see Megaleh Amukos, aspect 224. For there is the primary emes [truth], as stated above many times. And therefore it is called eretz merachakim [a land of distances] — for truth keeps its words at a distance. And this is what is brought: the final letters of "and he feared the place [vayira es hamakoM]" spell emes — and: from afar — as stated above. And therefore when one merits there to the aspect of emes — one is called banim, as is explained within the ma'amar. And also there is the primary perfection of da'as, as stated above. And therefore it is fitting to minimize sleep there. And Dovid the King, may peace be upon him — when he wanted to find the place of the Bais HaMikdash — from which is the root of the sanctity of Eretz Yisrael — he said: "I will not give sleep to my eyes — slumber to my eyelids — until I find a place for Hashem" [Tehillim 132:4–5]. And Yaakov our father said: "surely Hashem is in this place — and I did not know" — and Rashi explained: if I had known I would not have slept — as stated above. Kama Siman 129 · סימן קכ"ט Eretz Ocheles Yoshvehah — "A Land That Devours Its Inhabitants" אֶרֶץ אוֹכֶלֶת יוֹשְׁבֶיהָ · Likutay Moharan I:129 It is explained within the ma'amar that Eretz Yisrael is the aspect of emunah — and it has the power to transform the person who dwells in it to the very substance of its holiness. And therefore: "the people that dwells in it — their iniquity is forgiven." But even so — everything depends upon the will. For if one has absolutely no will to serve Hashem, G-d forbid — then nothing will help him. For then on the contrary — the sanctity of Eretz Yisrael cannot bear him — and expels him — in the aspect of: "as it vomited out the nation", etc. [Vayikra 18:28]. But if his will is very strong to draw close to the Holy One Blessed be He and serve Him — then the sanctity of Eretz Yisrael greatly helps him for this, as stated above. Until he merits through this to break all his bodily desires — and be truly transformed to its holy substance, as stated above. Kama Siman 135 · סימן קל"ה Ki Ekach Mo'ed — "When I Take the Appointed Time" כִּי אֶקַּח מוֹעֵד · Likutay Moharan I:135 The lower Yerushalayim is established opposite the upper Yerushalayim — which is the aspect of Binah — the supernal mother. And therefore there in Eretz Yisrael one merits humility — the aspect of: "the humble shall inherit the land" — as stated above many times. And also there is the primary root of the sanctity of the holy days — which are established only through the Great Sanhedrin of Eretz Yisrael — the aspect of: "which you shall proclaim" [Vayikra 23:2]. For there the sanctity of Eretz Yisrael depends upon the Tzaddikim — as it is written: "the righteous shall inherit the land" — and as is understood in the holy Zohar. And therefore — the more a person is connected to the true Tzaddikim — the more he merits to feel the sanctity of Eretz Yisrael. And similarly — through the sanctity of Eretz Yisrael one merits more fully to receive the illumination of the true Tzaddikim. And through all of this katnus [smallness of consciousness] is nullified before gadlus — and one merits true humility. And also there is the primary teshuvah — and the primary awe — and the subduing of the kingdom of Amalek — and the elevation of the holy Kingship, etc. — as stated above many times. Kama Siman 142 · סימן קמ"ב Mi She'i Efshar Lo Lilmod — "One Who Cannot Learn" מִי שֶׁאִי אֶפְשַׁר לוֹ לִלְמוֹד · Likutay Moharan I:142 It is brought above in Siman 20, in the ma'amar of Tisha Tikkunin, that the supernal heart is called Yerushalayim — the aspect of: "speak to the heart of Yerushalayim" — and there all the words of Torah are written — the aspect of: "write them on the tablet of your heart." And this is the aspect of: "for from Tzion shall go forth Torah — and the word of Hashem from Yerushalayim." And it is explained within the ma'amar that the cheshek [longing / desire] a person has for learning or for a matter of a mitzvah — he receives that longing from the supernal heart itself — and he is like one actually learning from a book. And this is what our Sages of blessed memory said: "one who was born in her — and one who looks forward to seeing her" — for the longing he has — looking forward to seeing her — he receives from her herself. And therefore he too is named after her as though he were born in her. And this is what they said there: "and one of ours is equivalent to two of theirs." For since one who is not there — who only longs to be there — receives and learns from there — all the more so one who merited to actually be there — certainly he receives an even greater illumination. And this is: "one of ours who goes up there is equivalent to two of theirs." For since the longing burned so greatly in his heart — until he merited to overcome all the compulsions and obstacles and come there — therefore certainly through this he has an even greater connection to the supernal heart — until he receives from there an extra and abundant illumination — until he is equivalent to two of theirs. And therefore the Holy One Blessed be He said to Avraham our father, may peace be upon him: "go for yourself", etc., "to the land that I will show you" — and Rashi explained: He did not reveal it to him immediately — in order to make it dear to him, etc. Similarly: "on one of the mountains that I will tell you", etc. [Bereishis 22:2]. For since He did not reveal it to him at once — the longing burned very greatly in Avraham's heart — that he merit to know the land and come there — and similarly with the mountain of Moriyah. And through this longing he already received a great illumination from there. And also — through this — when he came there afterwards — he received a still greater illumination, as stated above. And this is what our Sages of blessed memory said: the Holy One Blessed be He told Avraham our father to go to Eretz Yisrael — see it — and return. And afterwards He did not give him permission to return there for five years. And those five years Avraham yearned to return to Eretz Yisrael. And this is the verse: "who will give me wings like a dove — I will fly and come to rest", etc. — as stated above. For through this longing and desire — he subsequently merited to receive the sanctity of Eretz Yisrael even more greatly. And this is: "You will arise and have compassion upon Tzion — for it is the time to show her grace", etc. [Tehillim 102:14], "for Your servants cherish her stones", etc. — meaning: they have desires and longings and very powerful yearnings toward her — and through this they truly receive an illumination from her — until it is considered as though they are actually there. And from this it is fitting and proper to have compassion on Tzion — and to return the scattered of Israel there in actual practice. And therefore the primary drawing close of converts is from there. As it is written: "peoples shall call to the mountain" — and our Sages said: "beloved is Eretz Yisrael, for it renders converts fit." For the converts are noble of heart. And all their longing and generosity of heart — they receive from Eretz Yisrael and Yerushalayim — which are the aspect of the aforementioned supernal heart. Kama Siman 152 · סימן קנ"ב K'sheBa Neshamah — "When the Soul Comes" כְּשֶׁבָּא נְשָׁמָה · Likutay Moharan I:152 It is explained within the ma'amar — regarding the sanctity of Eretz Yisrael — in the name of the holy Zohar: it is written: "this is Yerushalayim — I have placed her in the midst of the nations", etc. [Yechezkel 5:5]. And behold — because the klippos surround the holiness — in the aspect of: "the wicked walk all around", etc. [Tehillim 12:9] — it was not possible to enter the sanctity of Eretz Yisrael. But a gateway was left opposite faith — in the aspect of: "open the gates — the righteous nation that guards faith may enter" [Yeshayahu 26:2]. And this is: "dwell in the land and tend to faithfulness." But sometimes the blemishes overpower so greatly that they push one away and block before him the gateway of faith. And sometimes they station at that gateway some G-d-fearing person who stands guard that none enter there. And from this flows what sometimes happens — that even some worthy and G-d-fearing person prevents a person from travelling to Eretz Yisrael. But if his will is strong in this matter — he must know that all of this is only for the sake of his trial — and he must strengthen himself and overpower everything — in the aspect of actual mesiras nefesh. And through this he merits to pass over everything and enter Eretz Yisrael. But even afterwards — when he comes there — he must greatly overpower himself with mercy and supplication before the Holy One Blessed be He — that he merit to receive the illumination of the holy wisdom and mochin of Eretz Yisrael. Kama Siman 155 · סימן קנ"ה Arichas Apayim — "Long-suffering / Patience" אֲרִיכַת אַפַּיִם · Likutay Moharan I:155 It is explained within the ma'amar that the primary work of every Jew is attained through Eretz Yisrael — which is the aspect of emunah — the aspect of arichas apayim [long-suffering — literally: length of the nose / face] — the aspect of the power of growth and all that sprouts. Through this one merits to strengthen oneself in the service of Hashem — and not to look at any obstacle, impediment, or confusion, etc. And this was the great magnitude of Moshe Rabbainu's longing — that he yearned and was inflamed for Eretz Yisrael so greatly. And also — Eretz Yisrael is the aspect of emes. And every person must ask the Holy One Blessed be He that he have longings and yearnings for Eretz Yisrael. And also that there should be yearnings for all the Tzaddikim for Eretz Yisrael. And it is a remedy against anger and sadness — for all who are angry are as though they served idolatry, etc. And through asking and yearning for Eretz Yisrael one merits emunah, etc. Kama Siman 156 · סימן קנ"ו Lev Tahor — "A Pure Heart" לֵב טָהוֹר · Likutay Moharan I:156 Our Sages of blessed memory said that the primary prophecy and Ruach HaKodesh is in Eretz Yisrael. And therefore there it is easier to merit to speak new words before the Holy One Blessed be He — with mercy and supplication — until they are in the aspect of Ruach HaKodesh. And also — Eretz Yisrael and in particular Yerushalayim are the aspect of the heart. And there is the primary light of holy hispa'alus [blazing enthusiasm] — as it is written: "an utterance of Hashem — whose fire is in Tzion — and whose furnace is in Yerushalayim" [Yeshayahu 31:9]. And there is the primary purification of the heart — as it is written: "and Hashem your G-d will bring you to the land", etc., "and Hashem your G-d will circumcise your heart", etc. [Devarim 30:5–6]. And also because Avira d'Eretz Yisrael machkim — and one merits to attain new intellectual insights each time — and through the movements of the intellect a blazing is born in the heart — and it burns toward the Holy One Blessed be He — and through this one merits purification of the heart. And also — Eretz Yisrael is in the aspect of those who justify the masses — for all who dwell in it are called Tzaddikim, as stated above. And it is written: "the people that dwells in it — their iniquity is forgiven." And: "those who justify the masses — like the stars." And through this one receives from above warmth and blazing enthusiasm of holiness, as is explained within the ma'amar. Kama Siman 159 · סימן קנ"ט Da She'Yesh Emtza'i — "Know That There Is an Intermediary" דַּע שֶׁיֵּשׁ אֶמְצָעִי · Likutay Moharan I:159 Eretz Yisrael is the dwelling-place of the Shechinah, as it were — as is known. And there is the primary perfection of Torah study — the aspect of: "and all your children shall be disciples of Hashem" — and: "there is no Torah like the Torah of Eretz Yisrael." And there it is easier for the study to ascend to the Shechinah — and for it to produce spiritual abundance and material abundance — the aspect of length of days and wealth and honor — which one merits in fullness in Eretz Yisrael, as stated above. And even from such study that does not ascend immediately to the Shechinah — there flows from it the tal Torah [dew of Torah] — a dew of blessing and life — the aspect of: "for the dew of lights is Your dew" [Yeshayahu 26:19] — said of Eretz Yisrael. And this is what is written: "and Israel dwelt securely — alone", etc., "to a land", etc., "his heavens also drip dew" [Devarim 33:28]. And it is said: "like the dew of Chermon that descends on the mountains of Tzion — for there Hashem commanded the blessing — life" [Tehillim 133:3]. Kama Siman 175 · סימן קע"ה Bechiyah Mitoch Simchah — "Weeping Within Joy" בְּכִיָּה מִתּוֹךְ שִׂמְחָה · Likutay Moharan I:175 It is explained in Megaleh Amukos, aspect 213, that the sustenance of Eretz Yisrael draws from the first heh of the Name — from which the Name of Samech-Gimel spreads, etc. And it is explained here within the ma'amar that weeping is awakened from the Name Samech-Gimel, etc. Therefore in Eretz Yisrael it is easier to merit weeping within joy — as is explained within the ma'amar. Kama Siman 177 · סימן קע"ז Salachti Kidvarecha — "I Have Forgiven According to Your Word" סָלַחְתִּי כִּדְבָרֶיךָ · Likutay Moharan I:177 In Eretz Yisrael there is the primary wisdom, as stated above — and: "a wise man appeases it" [Mishlei 16:14]. And therefore: "the people that dwells in it — their iniquity is forgiven." And also there is the primary illumination of the Name yud-heh — which are the mochin — the aspect of: yud-heh — specifically in the land of the living. And it is written: "for there the tribes ascended — the tribes of Hashem [yud-heh]." And there is the primary tikkun ha-bris. And there is the primary revelation of Malchus — which is the aspect of His glory, blessed be He — and it is the aspect of will — the aspect of: "You desired, Hashem, Your land." Kama Siman 178 · סימן קע"ח Vidduy Devarim — "Verbal Confession" וִידּוּי דְּבָרִים · Likutay Moharan I:178 Our Sages of blessed memory said: "the dwelling of Eretz Yisrael is equivalent to all the mitzvos." And behold — the root-point of all the mitzvos is joy. And from this we can understand the great magnitude of the joy that one has — to rejoice — when one merits to dwell in Eretz Yisrael — and to fulfill at every moment such a mitzvah — which is equivalent to all the mitzvos — whose root-point is joy. And this is: "for Hashem has comforted Tzion", etc. [Yeshayahu 51:3], "joy and gladness shall be found in it — thanksgiving and the sound of song." For all of this matter in its fullness — as is explained within the ma'amar — is there in Eretz Yisrael — in particular in Tzion and Yerushalayim — where is the source of joy — the aspect of: "strength and joy are in His place" [Divray HaYomim I 16:27]. And it is written: "Har Tzion shall rejoice," etc. Kama Siman 179 · סימן קע"ט Inyan Ta'anis — "The Matter of Fasting" עִנְיַן תַּעֲנִית · Likutay Moharan I:179 The primary perfection of shalom is in Eretz Yisrael — as it is written: "and I will place peace in the land" — and it is written: "who makes your borders peace." For there is the primary perfection of tzedakah — as it is written: "and righteousness shall dwell in the orchard." For there one merits in fullness to humble oneself — to come and to cleave the desire of one's heart to the Holy One Blessed be He [in the Aramaic of the source: l'iskane'a l'va u'l'addabka re'uta d'liba b'Kudsha Brich Hu]. For there is the primary devekus and the nullification of all desires before His will, blessed be He. And therefore His will, blessed be He, is also bound and attached there — as it is written: "the land that Hashem your G-d seeks out always." And it is written: "You desired, Hashem, Your land." And therefore it is in the aspect of Yom Kippur — for: "the people that dwells in it — their iniquity is forgiven." And this is what is written: "You desired, Hashem", etc., "You forgave the iniquity of Your people", etc. [Tehillim 85:2–3]. And therefore after the destruction of Yerushalayim — fasting and affliction were decreed. For then they are needed. But in the time of the settlement of Eretz Yisrael — there is no need to fast — on the contrary: joy and gladness. For there is the source of joy and vitality — and therefore it is called Eretz HaChayyim. Kama Siman 187 · סימן קפ"ז U'Lecha Hashem HaChesed — "And to You, Hashem, Belongs Lovingkindness" וּלְךָ ה' הַחֶסֶד · Likutay Moharan I:187 It is explained within the ma'amar — regarding the matter of Eretz Yisrael — and regarding: "and to You, Hashem, belongs lovingkindness — for You repay each man according to his deeds" [Tehillim 62:13]. [The source of this siman consists of this single sentence, indicating that the full teaching is elaborated in the corresponding ma'amar in Likutay Moharan I:187.] Kama Siman 188 · סימן קפ"ח Linsoa L'HaTzaddik — "To Travel to the Tzaddik" לִנְסוֹעַ לְהַצַּדִּיק · Likutay Moharan I:188 The primary gathering of all the scattered ones and the return of all the lost things is to Eretz Yisrael and Yerushalayim — as it is written: "and on that day a great shofar shall be blown — and those who were lost shall come", etc., "and they shall bow to Hashem on the holy mountain", etc. [Yeshayahu 27:13]. And therefore every person needs to come there — to return and seek his lost thing. But because one's lost thing is not returned to him until they first investigate him — whether he is not a swindler — therefore from this flow the sufferings and trials that mostly pass over a person before he merits to come there — as our Sages of blessed memory said: "Eretz Yisrael is one of three things that were given through suffering." Kama Siman 197 · סימן קצ"ז [Humility Together with Wisdom] סִימָן קצ"ז · Likutay Moharan I:197 Eretz Yisrael is the aspect of humility, as stated above many times. And the humility is together with wisdom — for Avira d'Eretz Yisrael machkim. And therefore there one must especially be careful from lashon hara [evil speech] — for through it one separates between humility and wisdom — and thereby blemishes in the sanctity of Eretz Yisrael. And this is what is written: "a man of tongue shall not be established in the land" [Tehillim 140:12]. And therefore the spies — who brought out a bad report about Eretz Yisrael — said: "and we were in our own eyes like grasshoppers", etc. [Bamidbar 13:33] — which is the aspect of defective humility. And this is what Yonasan translated: "when Moshe saw the humility of Hoshea ben Nun — he called him Yehoshua" — as stated above. For he feared that through his humility he might come, G-d forbid, to the aspect of defective humility — which is the aspect of the counsel of the spies. Therefore he prayed for him: "may yud-heh save you from the counsel of the spies" — and called him Yehoshua. And one may say that this is the aspect of yud-heh specifically — may G-d save you — for yud is the aspect of wisdom — and the first heh is the aspect of Binah — which is the aspect of humility, as is known. And therefore they are two companions that do not separate — for humility and wisdom must be bound together, as stated above. And this is what is written: "and Calev silenced the people toward Moshe" — for Moshe merited that lashon hara could not blemish his humility, as is explained within the ma'amar. And this is what our Sages of blessed memory said — regarding the destruction of the Second Temple — regarding Bar Kamtza who went and denounced before the government — meaning: he spoke lashon hara — until the government sent a sacrifice, etc. — and they concluded: "the humility of Rabbi Zechariyah ben Avkulas destroyed it," etc. For through the baseless hatred and lashon hara that existed then — the humility was blemished. And therefore the primary tikkun of the future will also be through the perfection of humility — as it is written: "because Hashem has anointed me to bring tidings to the humble", etc. [Yeshayahu 61:1]. And this is what is said: "seek Hashem — all the humble of the land — who have performed His judgment" [Tzefaniyah 2:3] — meaning: the humility is in judgment — for it is joined with wisdom — this being the aspect of: "for they saw that G-d's wisdom was within him to do justice." Kama Siman 215 · סימן רט"ו Pidyon — "Redemption" פִּדְיוֹן · Likutay Moharan I:215 The primary aspect of the revelation of the Divine will is in Eretz Yisrael — as it is written: "You desired, Hashem, Your land." And it is written: "deal graciously with Tzion according to Your will." And it is written: "for on My holy mountain — in the land — there all the House of Israel shall serve Me — the whole of them — in the land — there I will accept them as a pleasing aroma" [Yechezkel 20:40]. And therefore there is the primary tikkun of the sweetening of the comprehensive redemption. And there is the primary nullification of idolatry — the aspect of: "you shall surely break their monuments" — and many more such verses. And similarly there is the primary drawing close of converts — the aspect of: "beloved is Eretz Yisrael, for it renders converts fit" — as stated above many times. Kama Siman 222 · סימן רכ"ב Simchah — "Joy" שִׂמְחָה · Likutay Moharan I:222 Those who merit to dwell in Eretz Yisrael must remind themselves at every moment of the great shining and brilliant illumination that was in Eretz Yisrael in former days. And it is already known that holiness is eternal — and even at the time when its illumination has departed and become hidden — even so, some holy impression remains. And in particular because we hope and yearn at all times that the illumination of its holiness will renew itself there with even greater splendor and power — the aspect of: "a new light shall shine upon Tzion." Therefore one must also now greatly strengthen one's heart — and awaken oneself to the service of Hashem with very great awakening at every moment — with the power of the holy awakening and radiance that was there from of old. Until through this the Holy One Blessed be He will help us — and return and illuminate and shine for us the light of its holiness in fullness as is truly fitting. Kama Siman 225 · סימן רכ"ה K'sheHaReyah BiShlimus — "When the Lung Is Complete" כְּשֶׁהָרֵיאָה בִּשְׁלֵמוּת · Likutay Moharan I:225 The primary intellect in its fullness is in Eretz Yisrael — for: "there is no wisdom like the wisdom of Eretz Yisrael." And through this one merits there to the fullness of trust — the aspect of: "and you shall dwell securely in your land" — and it is written: "and one who trusts in Him shall inherit the land" — as stated above many times. And therefore there is the primary perfection of tzedakah — as it is written: "and righteousness shall dwell in the orchard." And this is what is written: "trust in Hashem and do good — dwell in the land," etc. And therefore there is the primary perfection of speech — which is the defining characteristic of the human being — as stated above many times. Until one merits to hear words from the sound of the harp — which is the aspect of the song the Levites would say in the Bais HaMikdash: "upon a ten-stringed instrument — upon the lute — with the higgayon of the harp." And higgayon is sometimes the language of speech, as is known. And it is explained within the ma'amar that all of this depends upon the perfection of the lung — through which one receives the breath and the spirit that cools the heat in the heart — and through this is the primary sustenance of the intellect, etc. And this is the aspect of the sanctity of Eretz Yisrael — as it is said of it: "who gives a soul to the people upon it — and spirit to those who walk in it." Kama Siman 234 · סימן רל"ד Sipuray Ma'asiyos Min HaTzaddikim — "Stories of the Tzaddikim" סִיפּוּרֵי מַעֲשִׂיּוֹת מֵהַצַּדִּיקִים · Likutay Moharan I:234 It is explained within the ma'amar that Eretz Yisrael is the totality of the holiness in all the holinesses — for there all ten holinesses are present — and there everything is only Divine Providence — and one merits to go out from the natural order completely. And through this one can distinguish between light and darkness. And through this one can tell stories of the Tzaddikim — and also knows how to tell them — until through this one merits purification of thought and mochin d'gadlus — and all the troubles and judgments, G-d forbid, that come from the aspect of mochin d'katnus — are sweetened. Kama Siman 240 · סימן ר"מ Kol HaHashpa'os — "All the Influences" כָּל הַהַשְׁפָּעוֹת · Likutay Moharan I:240 All influences come only from Eretz Yisrael, as is known. And what we see — that mostly the livelihood of the people of Eretz Yisrael is limited — is because when they come to Eretz Yisrael — even though they themselves do not see, their mazal [spiritual star / fortune] sees. And their soul knows and sees and attains the great magnitude of the holy spiritual abundance that flows in Eretz Yisrael — until it is like the World to Come in truth, as is brought. And through this they cast aside the mazal of wealth and material influence as a secondary matter. And praiseworthy is one who merits to feel this — that the dwelling of Eretz Yisrael is more precious than all wealth. And then he will certainly not regard money at all — and will not desire any wealth whatsoever. And then he will truly merit to receive the spiritual abundance of Eretz Yisrael in greater fullness — and perhaps also material abundance — as the Holy One Blessed be He said to Shlomo the King, may peace be upon him. Kama Siman 242 · סימן רמ"ב Arich Anpin — "The Long Face / Great Patience" אֲרִיךְ אַנְפִּין · Likutay Moharan I:242 The sanctity of Eretz Yisrael depends upon the guarding of the bris — as our Sages of blessed memory said: "on condition that: 'and you shall guard My covenant'" [Bereishis 17:9]. Therefore one must there greatly multiply in tzedakah — each one according to his ability — for through tzedakah one is saved from licentious thoughts — which are the aspect of death. And one merits the sanctity of Eretz Yisrael — which is called Eretz HaChayyim. And see below, Siman 264, within the ma'amar. Kama Siman 250 · סימן ר"נ Da She'Kol Minay Tza'ar — "Know That All Types of Suffering" דַּע שֶׁכָּל מִינֵי צַעַר · Likutay Moharan I:250 The primary light of Divine Providence shines in Eretz Yisrael — as it is written: "always — the eyes of Hashem your G-d are upon it", etc. And also there is the primary light of da'as, as stated above. And therefore one must mourn and weep greatly over its destruction — for now its holiness is hidden and it is in the aspect of the hiding of the face — the aspect of the hiding of the light of Providence — the aspect of: "I will hide My eyes from you" [Yeshayahu 1:15]. And through weeping one returns and draws the light of Providence, as is explained within the ma'amar. And therefore when Israel blemished in the sanctity of Eretz Yisrael through the spies — and Moshe said to them: "do not go up — and do not fight", etc. — it is said there: "and you returned and wept before Hashem" — for they thought that through this the blemish would be rectified — "but Hashem did not listen to your voice," etc. For they had blemished so greatly through their weeping when they wept because of the spies — as it is written: "and the people wept that night," etc. — until their weeping afterwards did not suffice to annul the decree completely. And this is what is said when the prophet told them that Hashem would not drive out the peoples from Eretz Yisrael, etc. [Shoftim 2]: "and the people lifted up their voice and wept — and they called the name of that place Bochim." And immediately adjacent it is written: "and Yehoshua sent them to inherit the land" — see Rashi — to indicate that even this weeping is connected to the inheritance of Eretz Yisrael. And this is: "she weeps greatly in the night," etc. [Eichah 1:2]. And: "by the rivers of Bavel — there we also wept." [Tehillim 137:1]. And: "walking he shall walk and weep", etc., "coming he shall come with joyful song," etc. [Tehillim 126:6] — meaning: the Torah promises that through weeping one shall return and draw the light of Providence — until the sanctity of Eretz Yisrael returns to its place. And this is what is said: "behold, I bring them from the land of the north — and I will gather them from the ends of the earth", etc., "with weeping they shall come," etc. [Yirmiyahu 31:8]. And there: "withhold your voice from weeping," etc., "and the children shall return to their borders." [Yirmiyahu 31:16]. And this is what is said: "for the people shall dwell in Tzion — in Yerushalayim — you shall weep no more," etc. [Yeshayahu 30:19]. And the general principle: one must greatly strengthen oneself in faith in Providence — until one merits to such da'as that one feels no suffering or affliction at all. In particular those who merit to dwell in Eretz Yisrael — where the light of Providence and da'as and emunah shine. And it is one of the three things given through suffering. And in truth these sufferings are of love — as it is written: "and you shall know with your heart — for as a man chastises his son," etc. [Devarim 8:5]. And therefore one must greatly strengthen oneself to accept the sufferings with love — in order that they be an altar of atonement — and to merit through this to receive the sanctity of Eretz Yisrael. And at the very least — one must greatly strengthen oneself there in prayer — whose primary place is in Eretz Yisrael, as our Sages said — and to weep greatly before the Holy One Blessed be He. Until through this one merits to draw the revelation of the light of His Providence, blessed be He. And through this one will automatically be saved from all manner of suffering and affliction — and will merit to receive the sanctity of Eretz Yisrael in its fullness. Kama Siman 251 · סימן רנ"א Da She'Al Yedey Milchamos — "Know That Through Wars" דַּע שֶׁעַל יְדֵי מִלְחָמוֹת · Likutay Moharan I:251 In Eretz Yisrael there is the primary emes — as it is written: "truth shall sprout from the earth" [Tehillim 85:12]. And it is written: "and Yerushalayim shall be called the city of truth" [Zechariyah 8:3]. And therefore there is the primary perfection of tzedakah — as it is written: "and righteousness shall dwell in the orchard." And this is why the verse: "and it shall be righteousness for us," etc. [Devarim 6:25] — as is explained within the ma'amar — is placed adjacent to the matter of the inheritance of Eretz Yisrael — as it is written: "and Hashem our G-d brought us out from there", etc., "to give us the land," etc., "and Hashem commanded us", etc., "and it shall be righteousness for us — that we observe," etc. And placed adjacent to it immediately afterwards: "when Hashem your G-d brings you to the land," etc. And the reason tzedakah flows from emes is because emes is one, etc. — as is explained within the ma'amar. And this is what is written: "Avraham was one — and he inherited the land" [Yechezkel 33:24]. And it is written: "and who is like Your people Israel — one nation in the land" [Shmuel II 7:23] — specifically in the land. And through all the above — all extraneous thoughts of heresy and idolatry, G-d forbid, are nullified. And this one merits in fullness in Eretz Yisrael. For there is the primary purification of thought and nullification of heresy and idolatry — and one merits complete emunah, as stated above many times. And also there all types of disputes are nullified — and one merits shalom — as it is written: "who makes your borders peace." Kama Siman 277 · סימן רע"ז Tzaddik K'Tamar Yifrach — "The Righteous Shall Flourish Like a Palm" צַדִּיק כַּתָּמָר יִפְרָח · Likutay Moharan I:277 It is explained within the ma'amar that all medicines come from the land, etc. And the primary one is Eretz Yisrael — for all the lands receive from the residue of Eretz Yisrael. And Eretz Yisrael has two aspects: sometimes it is called Eretz Kena'an — and sometimes it is simply called eretz [the land]. That is — when there is dispute. For one dispute pushes away one hundred measures of one's sustenance. And then it is called Eretz Kena'an — the aspect of: "here is poverty [kan ani]" — as our Sages expounded regarding the verse: "and there shall no more be a Canaanite [Kena'ani]," etc. But when there is shalom — then it is simply called eretz — and then it is in the aspect of: "the land has given its produce [yevulah]" — giving its powers to all the produce of the earth. And then there is power for all the medicines, etc. Kama Siman 280 · סימן ר"פ Mi SheYatzrikh Ladun — "One Who Needs to Adjudicate" מִי שֶׁצָּרִיךְ לָדוּן · Likutay Moharan I:280 The primary clarification of holy sparks from the klippos is through emunah — and the primary perfection of emunah is in Eretz Yisrael — as it is written: "dwell in the land and tend to faithfulness." And Yerushalayim is called kiryah ne'emanah [a faithful city]. But because it is possible for the klippos to take hold there, G-d forbid — therefore one must bind the innermost aspect of one's thought in all of one's actions to the holy Torah. And through this emunah receives power to clarify the sparks from the klippos and to elevate from them. And from this one understands readily how greatly one must strengthen oneself in Eretz Yisrael in the study of the holy Torah — and that one's thought should always be bound to the Torah — even in one's physical actions such as eating, drinking, business dealings, and similar things. For everything is only in order to clarify the holy sparks — whose primary clarification is through the holy emunah — whose primary perfection is in Eretz Yisrael. And everything is through its receiving power from the holy Torah, as stated above. And this is what they ask a person: "did you conduct your business dealings with faith? Did you set fixed times for Torah?" [Shabbos 31a] — for the primary tikkun of business dealings with faith is through the power of the holy Torah. Therefore — beyond what is needed: that during the business dealings one's thought be bound to the Torah — and that one do everything only in accordance with the law of our holy Torah — even with all this — that work is in the aspect of: your going out — the aspect of: "when you go out to war," etc. — as is explained within the ma'amar. Therefore one must set fixed times for Torah — when one will engage in the Torah in actual practice — which is the aspect of internal service — above the service of business dealings — the aspect of: "Yissachar is in your tent" [Devarim 33:18] — the aspect of: "Hashem — who shall sojourn in Your tent — who shall dwell on Your holy mountain?", etc. [Tehillim 15:1]. And through those who dwell in the Diaspora supporting them with their money — and these sit permanently with Torah and the service of Hashem — through this there is power also for those who dwell in the Diaspora to clarify the holy sparks through business dealings in faith and the like. And in particular because there in Eretz Yisrael is the primary perfection of Torah study — for: "there is no Torah like the Torah of Eretz Yisrael." And when one does business dealings in faith — and focuses one's thought on earning money in order to support the Torah scholars of Eretz Yisrael — this is also the aspect of Chochmah, Binah, Da'as of Asiyah ascending to Yetzira. For Eretz Yisrael is the aspect of Yetzira — as is explained in the introduction to Pri Etz Chayyim. And it is already explained above in Siman 204 within the ma'amar — that the money given to Torah scholars is the aspect of Torah itself. Kama Siman 282 · סימן רפ"ב Azamrah — "I Will Sing Praise" אֲזַמְּרָה · Likutay Moharan I:282 The primary songs and melodies — which are the aspect of the clarification of the good points that are in every person — which is the aspect of clarifying the good spirit from the bad spirit — is in Eretz Yisrael. The aspect of: "from the wing of the earth we heard songs" [Yeshayahu 24:16]. The aspect of: "Your good spirit shall lead me in a straight land" [Tehillim 143:10] — which is the aspect of Eretz Yisrael, as stated above in Siman 54. And this is the aspect of the song that the Levites would say in the Bais HaMikdash — for there all the good points of Israel were gathered. For the Mikdash is called mishkan [tabernacle / dwelling] — as our Sages said — which is the aspect of the tabernacle that the Ra'ya Mehaimna [faithful shepherd] of every generation makes — through the good points he gathers from all of Israel — as is understood within the ma'amar and as is explained in Likutay Halachos. For Yerushalayim is called tov [good] — as it is said: "this good mountain," etc. And all of Eretz Yisrael is called eretz tovah [a good land] — for there is the root of all the good. And there is the aspect of the worthy prayer-leader [shatz] — through whom all the good points desire to be included there — this being the aspect of eretz chemdah tovah, etc. And this is the aspect of: "the time of song has arrived" — the aspect of the aforementioned songs and melodies — which is the aspect of the gathering of the good points — from which the mishkan is built — and from which the young children in the house of their teacher receive the breath of their mouths that has no sin in it. And this is what it concludes: "and the voice of the turtledove is heard in our land" [Shir HaShirim 2:12] — and the Zohar explained: this is the voice of the young children of students who are learning Torah. And it says: in our land — specifically — as stated above. And this is: "dwell in the land and tend to faithfulness" — the aspect of the aforementioned Ra'ya Mehaimna. And this is why the verse: "and yet a little while — and there is no wicked one" [Tehillim 37:10] is placed adjacent — which is the aspect of the path of azamrah le-Elokai b'odi [I will sing to my G-d while I yet live] — the aspect of the clarification and gathering of the aforementioned good points — regarding the inheritance of Eretz Yisrael. As it is written: "and those who hope for Hashem shall inherit the land — and yet a little while — and there is no wicked one," etc., "and the humble shall inherit the land," etc. Meaning: first it speaks regarding what a person needs to do for himself — to strengthen himself through his own good points — and to hope in Hashem — that through this he merit complete teshuvah and all the good contained in the sanctity of Eretz Yisrael. And this is: "those who hope for Hashem shall inherit the land." And afterwards the matter is further explained: "and yet a little while — and there is no wicked one," etc. Meaning: also regarding others — through judging them favorably — through the good points one finds in them — through this one truly brings them into the scale of merit — the aspect of: "and you shall contemplate his place — and he is gone." [Tehillim 37:10]. And this is what it concludes: "and the humble shall inherit the land" — for those who judge human beings favorably are called humble — for this is from the trait of the humble. And in the manner of what our Sages said: one might think — even one who is arrogant — the Torah says: with uprightness shall you judge your people — as stated above. And this is: "and the humble shall inherit the land — and they shall delight in the abundance of peace." For through judging people favorably — there is great peace. And this is what is said regarding Eretz Yisrael: "and I will place peace in the land" — and: "who makes your borders peace." And it is said regarding this too: "and I will place peace in the land" — and: "who makes your borders peace." And it is said: "and all your children shall be disciples of Hashem" — the aspect of the young students stated above — and: "great peace have your children." And see above within the ma'amar, Siman 37, where it is explained that Eretz Yisrael is the aspect of the hevel [sinless holy breath]. נ נח נחמ נחמן מאומן Zimras HaAretz — Installment 7a · Corrected and Complete Edition. All Remaining Likutay Kama Simanim 109–282 — Every word translated faithfully. Next: Installment 7b — Likutay Tanina Simanim 1–5. Zimras HaAretz — Installment 7b-i: Likutay Tanina Simanim 1–4 (Corrected) זִמְרַת הָאָרֶץ — לִקּוּטֵי תָּנִינָא Zimras HaAretz — Installment 7b, Part i Likutay Tanina — Simanim 1–4 · Complete Word-for-Word Translation · Corrected Edition נ נח נחמ נחמן מאומן · Na Nach Nachma Nachman MayUman