לקוטי תנינא

לִקּוּטֵי תָּנִינָא · Likutay Tanina Tanina Siman 1 · סימן א' Tiku Memshalah — "Sound the Dominion"

תִּקְעוּ מֶמְשָׁלָה · Likutay Moharan II:1 Yerushalayim is the aspect of the heart — and it is the aspect of complete awe that depends upon the heart. (And it has already been explained above that all of Eretz Yisrael is the aspect of the heart and the aspect of awe.) And also there is the primary da'as — through which the three traits that depend upon the heart are rectified — which are money, eating, and marital relations. And therefore it is written: "no silver was accounted for," etc. — the aspect of the tikkun of the desire for money. And it is written: "and you shall eat your bread to satisfaction." And there are ten mitzvos that are practiced with bread — all of which are the aspect of the tikkun of the desire for eating. And it is written: "for there the tribes ascended — the tribes of Hashem [yud-heh]" — the aspect of: "the Name bears witness about them." This is the aspect of the tikkun of marital desire. This is the aspect of holy coupling — the aspect of a woman speaking with her husband — in the manner of what our Sages of blessed memory said: "man and woman who have merited — the Shechinah dwells between them." Meaning: the Name yud-heh — this being the aspect of yud-heh in the land of the living — as stated above many times. And this is what is explained in the holy Zohar [Vayikra 121]: "u-liba da — hi Bais HaMikdash", etc., "iszan mi-mocha d'reisha — bei ista'achid da be-da — hahu d'ketiv: makhon le-shivtecha pa-alta Hashem." This is the aspect of what one must draw — the da'as which is the three mochin, etc. — toward the heart. And through this the three aforementioned traits are rectified. And therefore Yerushalayim is called rabbati b'de'os [great in knowledge] and city of wisdom. And because the primary illumination of the three aforementioned mochin is through the three pilgrimage festivals — therefore there was an obligation on all three festivals to ascend to Yerushalayim. And because there is the primary perfection of awe, as stated above — therefore it is written of it: "it lacks nothing." The aspect of: "for there is no lack to those who fear Him." And therefore there is the primary influence of prophecy, as is explained in the holy Zohar. And through this — prayer is redeemed and freed. And therefore there is the primary perfection of prayer. And through this all sicknesses are nullified — and one merits healing. This is the aspect of what is written [Shemos 23]: "for My angel shall go before you" — meaning the angel whose root is from awe, as is explained within the ma'amar — "and bring you to the Emori," etc., "and you shall serve Hashem your G-d," etc., "and I will remove illness from your midst." And this is: "and the inhabitant shall not say: I am sick," etc. And there one merits to receive healing through the word of Hashem — the aspect of: "He sends His word and heals them" — the aspect of: "and the word of Hashem from Yerushalayim."

And this is: "and I have placed My words in your mouth" — meaning: prayer — which is the aspect of the word of Hashem — "to plant the heavens," etc. — the aspect of: "by the word of Hashem the heavens were made," etc. — "and to say to Tzion: you are My people." Do not read ammi [my people] but immi [with me] — "mah ana avdis shemaya ve-ar'a bi-melulay," etc. — meaning: just as I, as it were, made heaven and earth through My speech. For his prayer is literally the aspect of the word of Hashem — and by the word of Hashem the heavens were made, as stated above. And there is the primary nullification of the servitude of the Sitra Achra. This is the aspect of the adjacency in Parshas Behar: "I am Hashem your G-d who brought you out from the land of Egypt — to give you the land of Kena'an — to be a G-d to you — and when your brother becomes impoverished with you," etc., "do not make him serve the service of a slave," etc., "for they are My servants whom I brought out from the land of Egypt — they shall not be sold as slaves," etc. And similarly there is the primary holy service — as it is written [Tehillim 68]: "and the seed of His servants shall inherit it" — and it is written: "for Your servants cherish her stones," etc. — and it is written: "an inheritance for Israel His servant," etc. And there is the primary tikkun of the three services explained within the ma'amar — which are: "do not be contemptuous of any person," etc. This is the aspect of what our Sages said: "come and see how much they love one another." And they said: "mah bein tekifay de-Ar'a de-Yisrael," etc. [what is the difference between the powerful ones of Eretz Yisrael, etc.]. And there is the primary holy honor — the aspect of: "that glory may dwell in our land" — "glorious things are spoken of you" — and others like these, and more of this kind. And similarly there is the primary perfection of emunah and the nullification of all aspects of idolatry — as stated above many times. And similarly there is the primary guarding of the bris — the aspect of: "and I will give you the land," etc., "and you shall guard My covenant."

And there is the primary tikkun — that all the herbs and plants return their powers into prayer. This is the aspect of: "and Yitzchak went out to meditate in the field." This is the aspect of: "and the land gave its produce [yevulah]." Yevul is an acronym of: "V'yetze Yitzchak lasu'ach basadeh" [and Yitzchak went out to meditate in the field] — as is brought below within the ma'amar, Siman 11. And there is the primary aspect of the sparkling of Mashiach — the aspect of: "and My servant Dovid shall be king over them." And similarly there is the primary aspect of rain — the aspect of: "and I will give the rain of your land in its season" — and our Sages said: "Eretz Yisrael drinks first." And there is the primary perfection of fragrance — this is the aspect of Eretz HaMoriyah — named for myrrh [mor] and fragrance. And the first conquest of Eretz Yisrael was Yericho — which is named for fragrance. And there is the primary aspect of finding favor — the aspect of: eretz tzvi tzva'os goyim [a land of beauty desired by the nations] — for all the kings desired it, as our Sages said. And there are the primary distinguished ones of holiness — the aspect of all the heads of Israel who were there: the Great and Small Sanhedrin, the king and ministers and prophets and judges and officers, etc. And there the brazenness of the Sitra Achra falls — as it is written: "an insolent people you shall not see," etc. — see the Targum. [Yeshayahu 33]: "behold Tzion — the city of our appointed time," etc. For all of these are the aspect of Levites — from there — for there is the root of the abundance of all of them. And this is: "and you shall lend to many nations," etc. And there one can bind oneself to the totality of the root-souls of Israel — for it is the aspect of tel talpiyos [the hill toward which all mouths turn] — toward which all turn, as our Sages said. And it is the aspect of em kol chai [the mother of all living] — for all of Israel are called: daughters of Tzion — daughters of Yerushalayim. And it 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 said: "and for glory I will be within her" — and it is said: "the established place of Your dwelling that You have made, Hashem" — for the Bais HaMikdash is aligned opposite the supernal Throne of Glory. And there is the aspect of: the place of the world — the aspect of the Even HaShetiyah — from which everything was founded. And there one can perform Rosh HaShanah — the aspect of: "holiness befits Your house, Hashem — for length of days" — [the aspect of: the Bais HaMikdash — for length of days — the aspect of:] Rosh HaShanah which is a long day [yoma arichta], as is explained within the ma'amar. For the primary fixing of Rosh HaShanah and Rosh Chodesh is there in the Great Sanhedrin of Yerushalayim — and also because even the messengers could not go and inform the other cities of Israel in advance — since Rosh HaShanah is on Rosh Chodesh itself. And therefore the Chamber of Hewn Stone — where all judgments were adjudicated — was adjacent to the Bais HaMikdash — because there is the aspect of the place of the world — through which one can judge everyone favorably — each one according to his place. The aspect of: "with righteousness shall you judge your fellow" [Vayikra 19:15] — as Rashi explained: be judging your fellow favorably. And therefore Yerushalayim is called city of righteousness — and it is said: "righteousness shall lodge in her." And this is what is written: "the people that dwells in it — their iniquity is forgiven" — for through judging everyone there favorably — through this their iniquities are forgiven. And because all the aforementioned aspects are contained in the shofar, as is explained within the ma'amar — therefore the conquest of Yericho — which is the first conquest of Eretz Yisrael — was through the sounding of the shofar.

Tanina Siman 2 · סימן ב' Yemay Chanukah — "The Days of Chanukah" יְמֵי חֲנֻכָּה · Likutay Moharan II:2 The primary place of thanksgiving and praise to the Holy One Blessed be He is in Eretz Yisrael — in particular in Yerushalayim — as is explicit in many verses. And similarly the primary perfection of da'as is also there. And therefore Eretz Yisrael is truly the aspect of the World to Come — for this is the primary pleasure of the World to Come. And also there is the primary clarification of the halachos — as it is written: "and you shall arise and go up," etc. And this is what our Sages said [Shevu'os 14a]: "additions are not made to the city or to the Temple courts except" with the Great Sanhedrin — "and with two thanksgiving offerings and with song — the court walks and the two thanksgiving offerings after them" — for the sanctity of Yerushalayim and the Bais HaMikdash is the aspect of thanksgiving, gratitude — and the aspect of halachos that are clarified through the Sanhedrin. And therefore Har HaMoriyah is so named — for: "from there awe goes out," as our Sages said. And therefore: "one who dwells in Eretz Yisrael is like one who has a G-d" — for there is the primary da'as to recognize Him, blessed be He. And also there is the primary clarification of halachah — this being the aspect of: "and Hashem is with him — the halachah is according to him." And the halachos are the aspect of Chesed — and the primary revelation of Chesed is in Eretz Yisrael — as stated above many times. And this is the aspect of: "Hashem's lovingkindness fills the earth" — and it is written: "and as for me — in the abundance of Your lovingkindness I will come to Your house."

And also — Yerushalayim and all of Eretz Yisrael are the aspect of the heart. And when there is some judgment and trouble, G-d forbid — the primary trouble is in the heart, etc. — and all the blood gathers and ascends to the heart to receive counsel from it, etc. — and afterwards the blood returns to go in its order. And therefore the thanksgiving offering is known as halachah [walking / the going — the halachic law], as is explained within the ma'amar. And this is the aspect of what Shlomo elaborated in his prayer [Melachim I 8]: "when one man sins against his fellow and is made to swear an oath — and the oath comes before Your altar," etc., "and You shall hear in heaven," etc. — "when Your people is struck down," etc., "and they return to You," etc., "and they supplicate before You in this house — and You shall hear in heaven," etc. — "when the heavens are shut," etc., "and they pray toward this place," etc., "and You shall hear in heaven," etc. — "if there shall be famine — pestilence — blight — mildew — locust — caterpillar," etc., "every affliction — every illness — every prayer — every supplication," etc., "and he spreads his hands toward this house — and You shall hear in heaven" — see there where he elaborated greatly — and it is literally our matter stated above. For in all the troubles and contractions and judgments — all the blood surges and ascends to the heart, as stated above. And this is: "and you shall know with your heart — for as a man chastises his son," etc. — for the feeling of suffering is in the heart. And therefore it is placed adjacent to: "for Hashem your G-d brings you to a good land," etc. And we find this similarly in the actual halachos — as it is written: "when a matter is too difficult for you — in judgment — between blood and blood — between din and din — between affliction and affliction," etc., "and you shall arise and go up to the place," etc., "and you shall act according to the word," etc., "that they instruct you," etc. — which is the aspect of the clarification of halachah. And then they return to their place, etc. And from this birth comes easily, as is explained within the ma'amar. And this is the aspect of: "for she has labored and also given birth — Tzion has borne her children" — and it is written: "before the pangs came to her — she was delivered of a male child" [Yeshayahu 66:7] — and others like these. And also there is the aspect of the tikkun of the feet — which are the aspect of the supporters of Torah — through the influence of Chesed that comes through the halachos. And this is the aspect of: "our feet were standing in your gates, O Yerushalayim" — and Rashi explained: for the sake of your gates, O Yerushalayim — which engage in Torah. And also there is the primary revelation of the light of truth — as it is written: "and Yerushalayim shall be called the city of truth." And also there the perfection of speech — as stated above many times. And there all four divisions of speech are present — for there is the perfection of tzedakah and the perfection of teshuvah — as stated above many times. And also there is the primary wealth — and it is itself the aspect of Malchus — as stated above many times. And also there the three Names shine: El, Elokim, Hashem — which are the aspects of prayer, Torah, and matchmaking. For Torah and prayer — their primary perfection is there. And also matchmaking — which is the aspect of Hashem — as it is written: "from Hashem this matter went out" — is also there — as our Sages said in Bereishis Rabbah, chapter 60: "the matter went out — from where did it go out? From Har HaMoriyah." And also our Sages said: "one who divorces his first wife — the altar sheds tears over him." And from this one understands that there is the root of all matchmaking. And also our Sages said: "any priest who has no wife is forbidden to serve." And our Sages said: "on Yom Kippur the daughters of Israel would go out and dance," etc. — as it is said: "go forth and see," etc. — "and on the day of the gladness of his heart" — and the Bartenura explained there: this is the building of the Bais HaMikdash — see there. And see the new Zohar, Parshas Chukkas, which elaborates — in the section that gazes upon — all twelve things that go out from Yerushalayim. And regarding them our Sages said: "one who dwells without a wife dwells without goodness — without blessing," etc. And also our Sages said: "man and woman who have merited — the Shechinah dwells between them" — meaning the Name yud-heh — which is in Eretz Yisrael — the aspect of yud-heh in the land of the living. And they are also the aspect of Havayah-Adonai — this being the aspect of: "and Hashem is in His holy sanctuary." It follows that the three things — which are the aspect of the three aforementioned Names — are in Eretz Yisrael and Yerushalayim.

And this is what is written: "G-d, Elokim, Hashem, spoke and called to the earth," etc., "from Tzion — the perfection of beauty." And there is the primary perfection of speech — which is the holy tongue. This tongue is lashon Yehudit [the language of Yehudah / Hebrew] — the language that Israel spoke when they dwelt on their soil in Eretz Yisrael. And the holy tongue is connected to Shabbos — and within it are included blessing and holiness. And also in Eretz Yisrael blessing and holiness are included — as it is written: "go for yourself," etc., "and I will bless you" — and it is said: "in every place where I cause My Name to be mentioned — I will come to you and bless you" — and many more like these. And our Sages said: "ten holinesses did Eretz Yisrael possess." And it is called gevul kodsho [His holy boundary] — and Yerushalayim is called ir hakodesh [the holy city] — and in particular the Bais HaMikdash which is beit kodshenu [our holy house]. And therefore our Sages greatly praised one who dwells in Eretz Yisrael and speaks only the holy tongue — as is brought in Sha'ar HaChatzair. And also Eretz Yisrael is in the aspect of Shabbos — as is brought — and as stated above many times. And it is called menuchah [rest], as stated above. And therefore those who dwell in it are in the aspect of banim [children], as stated above — for Shabbos is the aspect of a son. And there is the primary joy — as stated above many times — for through the sanctity of Eretz Yisrael one draws joy upon Shabbos even into the six weekdays — and one merits to serve the Holy One Blessed be He always in joy. And as is explicit in the holy Zohar [Vayikra 118]: "that the verse serve Hashem in joy speaks — be-sha'ata di-Yisrael sha-an be-ar'a kaddisha," etc. [at the time when Israel dwells in the holy land, etc.] And through all of this the simple unity of His blessed being is revealed — to know that all the changing actions flow from the single simple One, blessed be He. This is the aspect of the entire narrative of the work of Creation — [which is: just as it is written:] "He related the power of His acts to His people — to give them the heritage of the nations" — for the sake of the inheritance of Eretz Yisrael. And therefore one must especially be careful there regarding the trait of shalom — for when many of Israel are in unity and peace — through this the simple unity of His blessed being is revealed. The aspect of: "You are one — and Your Name is one — and who is like Your people Israel — one nation in the land" — and it is explained in the holy Zohar: specifically in the land. And therefore our Sages said: "and one of ours is equivalent to two of theirs." For there it is most suited to clarify the halachah, as stated above — the aspect of: "and all your children shall be disciples of Hashem." And: "one of ours who goes up there is equivalent to two of theirs." For through the halachos the simple unity of His blessed being is revealed. And the primary thing is that His simple unity, blessed be He, should be revealed from within changing actions. It is for this reason that the halachah follows the majority — meaning: the halachah is as two against one. For since they are changing actions — and when they agree to one opinion — the aspect of simple unity is made — which is very precious in His eyes, blessed be He. Therefore the halachah is according to them, as is explained within the ma'amar. Therefore when one ascends from the Diaspora — where there is the aspect of changing actions to a greater degree compared to Eretz Yisrael which is the aspect of unity — the aspect of unity from within changing actions is made. Therefore he merits to clarify the halachah even more when he ascends to Eretz Yisrael — until he is equivalent to two of theirs. Tanina Siman 3 · סימן ג'

K'Shechalah Rabbi Eliezer — "When Rabbi Eliezer Was Ill" כְּשֶׁחָלָה רַבִּי אֱלִיעֶזֶר · Likutay Moharan II:3 It is known from many verses that exile is compared to sickness, G-d forbid — and the redemption is compared to healing. And it is also known regarding the dispute of Rabbi Eliezer and Rabbi Yehoshua [Sanhedrin 97–98] — whether there is a fixed time for the redemption of Israel — or whether the matter depends only upon teshuvah. But all of this is according to what was decreed from above at the time of the decree of exile. But if we had merited a great redemption such that the judgment of the totality of the exile of Israel would have been sweetened — then it would be possible that the redemption come speedily and very soon — as is explained within the ma'amar regarding the sickness of an individual, G-d forbid. And this is what is written: "my soul waits for Hashem — more than the watchmen for the morning," etc. [Tehillim 130:6]. And at first glance it is difficult — for: either there is a fixed time for the redemption of Israel — or everything depends upon teshuvah. And if so — what purpose is there for us to watch and hope at every moment for the redemption — since we have not yet merited complete teshuvah? And similarly it is possible that the fixed time for the redemption has not yet arrived. To this comes the resolution — saying: "let Israel hope to Hashem — for with Hashem is lovingkindness — and abundant with Him is redemption — and He will redeem Israel from all its iniquities" [Tehillim 130:7–8] — meaning: for there is such a great redemption — that through it the judgment is sweetened — and Chesed is drawn — and then it would be possible that the redemption come immediately. For through this redemption all the iniquities of Israel will be forgiven. And this is also what is written: "I am Hashem — in its time I will hasten it."

And behold — our Sages said: "I am with him in distress — I am with him in the pangs [tziri]" — as is brought — and tziri is the aspect of healing, as is explained within the ma'amar. Meaning: the Holy One Blessed be He Himself will, as it were, assist in the healing of Israel — to hasten the redemption — through the aspect of the aforementioned redemption. And it is known that every redemption is performed by praying for the healing of the sick — and intending kavanot [mystical intentions] and yichudim [unifications] and combinations of the holy Names — and through this the judgment is sweetened. And regarding this our Sages said: "why is it that when Israel prays they are not answered? Because they do not pray with the Name." And the early authorities explained: because they do not know how to intend the holy Names appropriate to each prayer and request. And this is what is written: "I will set him on high — because he knows My Name" — meaning: the aspect of redemption and the intention of the combinations of the holy Names — and through this: "he shall call Me and I will answer him — I am with him in distress — in the pangs [tziri]" — as stated above. And the sweetening through the aforementioned redemption is the aspect of the vowel-point cholam, as is explained within the ma'amar. And this is what is written: "and You have restored me to health [ve-tachalimeni] and revived me." For through the redemption — which is the aspect of cholam — one will receive healing. And this is what is also written regarding the healing of the community — which is the redemption of Israel: "when Hashem returns the captivity of Tzion — we were like dreamers [k'cholmim]." That is: the aspect of the vowel-point cholam, as is brought. For chalam is the aspect of the sweetening through which healing comes. And this is how the Targum explained the verse: "kad yisuv Hashem es galus Tzion havina aych mar'aya de-issasyan" — meaning: like sick people who have been healed — aligned with the above. [And see within the ma'amar in Likutay Moharan I, Siman 46, the matter of: because he has set his love upon Me, etc.] Tanina Siman 4 · סימן ד'

V'Es HaOrevim — "And the Ravens" וְאֶת הָעוֹרְבִים · Likutay Moharan II:4 The primary revelation of the Divine will is in Eretz Yisrael — as it is written: "You desired, Hashem, Your land." And it is written: "and the light of Your face — for You favored them [ki ratzisam]." And our Sages said: "He related the power of His acts to His people," etc. — "and by His will — He took it from them and gave it to us." And therefore there is the primary awe — and also the primary influence of Chesed, as stated above. And therefore there is no need to do any labor or work — and their labor is done through others — the aspect of: "and strangers shall stand and tend your flocks," etc. — said there in the consolation of Tzion and the building of the ruins of the cities of Yehudah. And similarly there is the primary illumination of the holy days — in which the will and awe are revealed — this being the aspect of: "three times in the year shall all your males appear," etc. And also the primary sanctity of the holy days is through the fixing established there in the Sanhedrin of Eretz Yisrael. And the Bais HaMikdash is called mo'ed [appointed time / meeting place] — as it is written: "your enemies have roared in the midst of your appointed places [mo'adecha]" — and it is written: "behold Tzion — the city of our appointed time." And there is the primary joy — as stated above many times. And there is the primary holy wisdom — as stated above — through which one subdues and overturns the doctrines of the scientists of nature — and reveals the will. And this is the aspect of: "for Your servants cherish her stones" — for the stones of Eretz Yisrael are holy stones — the aspect of: "and a whole stone — his will [retzono]." And through these stones Dovid subdued Golyas — who denied the will. And therefore Israel has great desire toward them — the aspect of: "for Your servants cherish her stones."

And also there is the primary subduing of the brow of the serpent — the aspect of what our Sages said: "a serpent and scorpion never caused harm in Yerushalayim." And it is written: "for no serpent is in Yaakov." And before Israel entered Eretz Yisrael — they first passed through the wilderness — the place of the fiery serpent and scorpion — and subdued them through the Clouds of Glory — in which they saw the revelation of the holy will — the aspect of: "eye to eye You appear," etc., "and Your cloud stands over them," etc. And there is the primary holy old age and length of days — the aspect of: "in order that your days be lengthened on the soil," etc. — and many more like these. And as it is written: "yet there shall dwell old men and old women," etc. And there is the opposite of the aspect of the seven angers — the aspect of what our Sages said: "and He gave you there a trembling heart — specifically in Bavel is it written" — and it is written: "and he shall dwell beneath it and shall be disturbed no more" — and it is written: "on the day that Hashem gives you rest from your suffering and from your anger" — as stated above many times. And there is the primary perfection of tzedakah — the aspect of: "and righteousness shall dwell in the orchard." And the primary thing is to break cruelty and transform it to compassion — this being the aspect of: "when there is a poor person among you," etc., "in your land that Hashem your G-d gives you — do not harden your heart," etc., "give generously to him — and do not let your heart be troubled when you give to him," etc. And there one subdues the voice of the evil beasts — the aspect of: "and I will remove the evil beast from the land," etc. — and it is written [Yeshayahu 35]: "no lion shall be there — nor shall a ravenous beast go up on it," etc. — and there [Yeshayahu 65]: "and the lion — like the ox — shall eat straw — and the serpent — dust shall be its food — they shall not harm nor destroy on all My holy mountain — says Hashem." And similarly all the aspects of the curing of a wound — as is explained within the ma'amar — we find in the conquest of Eretz Yisrael. For at first they had to besiege the gates and entrances of the cities of the seven nations until they opened for them — which is the aspect of the opening of the mouth of the wound. And this is through tzedakah — the aspect of: "open the gates — that the righteous nation may enter" — and: "a righteous one is gracious and gives." Afterwards they were commanded to drive out all the inhabitants of the land, etc. — which is the aspect of what one must draw out and remove — all the bad fluids and corrupted blood from within the wound. This is the aspect of what is said in Parshas Mas'ay: "and you shall drive out all the inhabitants of the land," etc., "and if you do not drive them out," etc., "and it shall be — those whom you leave of them," etc., "and they shall afflict you," etc. — exactly like the analogy of the wound — that the fluids were not fully removed from it — through which the wound returns to grow anew. And this is through wisdom — for: "wisdom is better than weapons of war." And through this they were able to drive out all of them — as it is written [Mishlei 20]: "a wise king scatters the wicked." Afterwards one must wash and cleanse the blood — that there should be no corruption in it. This is the aspect of what the Torah warned: "do not do according to the practices of the land of Kena'an to which I bring you," etc. And similarly what the Torah warned — to eradicate all the idolatry found there — and to distance oneself from all their evil traits to the utmost. And included in this also is what Yehoshua admonished them before his passing — examining and inquiring of them in depth whether they truly and wholeheartedly accept the yoke of Heaven — and making a new covenant with them, as is explained [Yehoshua 23–24]. And this is through the foot — which is the aspect of awe — as it is written: "the awe of Hashem turns from evil." And also through complete faith in the will. Afterwards one must seal the mouth of the wound — which is the completion of its healing. That is: the aspect of: "for He has strengthened the bars of your gates" — that no enemy or adversary shall come into them — and they shall be calm and tranquil in the inheritance of the land. And this is through the influence of Chesed — as it is written: "an inheritance for Israel His servant — for His lovingkindness is eternal."

And this is the aspect of the fulfillment of the work of Creation — as is explained within the ma'amar. For the entire work of Creation — the Torah communicated to us only for the sake of the inheritance of Eretz Yisrael — as it is written: "He related the power of His acts to His people — to give them the heritage of the nations" — and as our Sages said: it is for this reason that the Torah opened with Bereishis. נ נח נחמ נחמן מאומן Zimras HaAretz — Installment 7b, Part i · Every word translated. Likutay Tanina Simanim 1–4 — Corrected Edition.

Continues: Installment 7b, Part ii — Likutay Tanina Siman 5. Zimras HaAretz — Installment 7b-ii: Likutay Tanina Siman 5 זִמְרַת הָאָרֶץ — לִקּוּטֵי תָּנִינָא

Zimras HaAretz — Installment 7b, Part ii Likutay Tanina — Siman 5 · Complete Word-for-Word Translation נ נח נחמ נחמן מאומן · Na Nach Nachma Nachman MayUman לִקּוּטֵי תָּנִינָא סִימָן ה' · Likutay Tanina Siman 5 Tanina Siman 5 · סימן ה'

Tiku Emunah — "Sound the Faith" תִּקְעוּ אֱמוּנָה · Likutay Moharan II:5 The primary tikkun 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]. And therefore one is saved there from sickness — the aspect of: "and the inhabitant shall not say: I am sick." And also there all the tikkunim of healing are drawn in completeness.

For the healing that comes through herbs — which grow through rains and moisture. And the primary blessing of rain is there — as it is written: "from the rain of heaven you shall drink water" — and our Sages said: "Eretz Yisrael drinks first." And similarly the healing that comes through prayer — there is the primary perfection of prayer. And similarly through the merit of the Patriarchs — there is the primary sparkling of the merit of the Patriarchs — the aspect of: "the blossoms have appeared in the land" — and the Zohar explained: "ha-nitzanim ilin avahan" [the blossoms — these are the Patriarchs]. And as it is written: "and I will remember My covenant — Yaakov," etc., "and the land I will remember." And similarly there is the perfection of the voice — the aspect of: "and the voice of the turtledove is heard in our land." And there is the primary tikkun of the blending of the elements — as it is written: "and His cluster upon the earth He has founded." And as the Rav Bartenura explained in chapter 3 of Avos, Mishnah 7: "and His cluster — these are the three elements: fire, wind, and water," etc. And similarly there is the primary aspect of the waters — which are the counsels — from which emunah grows. As it is written: "and your counselors as at the beginning." And it is written: "our feet were standing" — they are the aspect of counsels, as is explained within the ma'amar — "in your gates, O Yerushalayim." And this is the aspect of: "and he sent him from the valley of Chevron" — and our Sages expounded: "from deep counsel," etc. For there is the primary counsels — which are the aspect of: "deep waters are the counsel in a man's heart." For Eretz Yisrael and Yerushalayim are the aspect of the heart — as stated above many times. And therefore our Sages said: "one should direct his heart toward Eretz Yisrael and Yerushalayim." And there is the primary aspect of: "their heart cried out to Hashem." And there is the primary tikkun of all the matters explained within the ma'amar — which are the aspect of lo [no / to it] — as it is written [Tehillim 26]: "and I will go around Your altar, Hashem — to cause the voice of thanksgiving to be heard — and to tell of all Your wonders — Hashem, I love the dwelling of Your house," etc. And there one draws out and reveals the waters — which are the aforementioned counsels — through a man of understanding — meaning: one who has a soul — as it is written: "who gives a soul to the people upon it." And there is the primary drawing down of Divine spirituality into the contractions — for there is the primary dwelling of His G-dliness, blessed be He, as it were. And there is the primary influence of holy sustenance, as is known. And there is the primary tikkun of eating — the aspect of: "and the righteous one eats to satisfy his soul" — as it is written: "and you shall eat your bread to satisfaction," etc. And there is the primary brightness and clarity of the soul — as it is written [Yeshayahu 18]: "I will be calm and look at my dwelling-place — in the clear heat — in the light." And there is the primary drawing close of converts — as it is written: "peoples shall call to the mountain" — and: "beloved is Eretz Yisrael, for it renders converts fit."

And there is the primary holy pride — for the Bais HaMikdash is called: "the pride of your strength [ge'on uzchem]" — "the pride of Yaakov [ge'on Yaakov]" — "the pride of Israel [ge'on Yisrael]." And this is measure for measure — for when they do not merit — then the pride of the Sitra Achra takes hold of them — as it is written [Yeshayahu 28]: "woe to the crown of pride," etc. — and as it is written [Tzefaniyah 3]: "for I will then remove from your midst the exultants of your pride — you shall no longer be haughty on My holy mountain." And the primary grip of pride is in the leaders who are not as they should be. This is the aspect of what the prophet cried out in many places regarding leaders who are unworthy and who haughtily dominate the generation for nothing [chinam]. And through this the desire for licentiousness is stirred in the world. And regarding this too the prophet cried out greatly — as is explicit in many verses. For the primary sanctity of Eretz Yisrael depends upon the guarding of the bris — as stated above many times. But there is also the aspect of the tikkun of the maginay eretz [defenders of the earth] — who subdue this desire, etc. — as is explained within the ma'amar. This is the aspect of what the Bais HaMikdash itself is called magen [shield] — as it is written: "behold our shield, see O G-d," etc. — and Rashi explained: this is the Bais HaMikdash. And it is written: "a thousand shields hang upon it." And this is the aspect of: "a people saved by Hashem — the shield of your help — and the sword of your pride." For the Holy One Blessed be He is the sword of the holy pride of Israel — and He Himself, as it were, is the shield against the sword of the Sitra Achra. And therefore there in Eretz Yisrael is the primary tikkun of the mochin — which are the aspect of tefillin. This is the aspect of what the inheritance of Eretz Yisrael is mentioned in the parshiyos of the tefillin. And this is what is said regarding the building of the Bais HaMikdash — yakar [precious] — as it is written: "precious stones to lay the foundation of the house" — and more like these. Which is the aspect of the mochin of tefillin — which are called yakar — because they are made through the tikkun of pride — which is the aspect of a precious soul [nefesh yekara]. And this is what is written [Yeshayahu 28]: "behold, I lay in Tzion a stone — a tested stone — a precious corner-stone," etc. — the aspect of the aforementioned yakar. Even though Rashi explained it there regarding Mashiach — here too within the ma'amar it is explained that it is the aspect of: "and Moshe was tending the flock" — which is also the aspect of Mashiach. And also there is the aspect of Shaddai of the tefillin — which is the aspect of boundary and contraction. This is the aspect of what the Torah elaborated at length — to explain the borders of Eretz Yisrael — and similarly the division of Eretz Yisrael as an inheritance for each tribe and each tribe, and each family and family — and that it is forbidden to encroach upon a fellow's border — but rather each one shall stand upon his own boundary. And therefore Eretz Yisrael was praised through the seven species — for there the holy mochin of tefillin shine — which are the aspect of the seven shepherds. (And therefore it was originally in the hands of the seven nations.)

And through the tikkun and purification of the mochin in Eretz Yisrael — one merits that even the impression of the mochin — which is the aspect of speech — are words of virtue — with which to revive the souls that have fallen — through the seven who give reasons [shivah meshibay ta'am]. And this is the aspect of a dream through an angel — the aspect of: "Hashem gives utterance — those who bring the tidings are a great host," etc. — as is explained within the ma'amar. And this is the aspect of: "Hashem gives utterance," etc. — "kings of armies flee — they flee" — Rashi explained: the kings of the nations shall be tested and cast out from within Eretz Yisrael. For these pure utterances — which are only the aspect of the impression of the mochin — they are also the aspect of angel — and they are also the aspect of the inheritance of Eretz Yisrael. This is the aspect of what the minister of the host of Hashem said to Yehoshua: "now I have come" — also regarding the conquest of Eretz Yisrael. And these aforementioned pure utterances revive — through the seven who give reasons — the souls that have fallen. This is the aspect of all the consolations that the prophets console — that even though they were exiled from Eretz Yisrael they should not despair of the redemption, etc. This is the aspect of the seven consolations [sheva de-nechamta] — corresponding to the seven who give reasons — through which the souls that have fallen are revived. This is the aspect of: "a righteous man falls seven times and rises." This is the aspect of what the verse says [Mishlei 24]: "do not lie in wait, O wicked one, against the dwelling of the righteous — do not destroy his resting place" [which is the aspect of the destruction of the cities of Eretz Yisrael] — "for a righteous man falls seven times and rises," etc. — as stated above. And this is the aspect of what Yaakov our father was informed of the inheritance of Eretz Yisrael — specifically in his sleep — through a dream. And also there is the tikkun of foods that have no power of the evil husks [klippos], G-d forbid — for they have no dominion in Eretz Yisrael — as is explained in the holy Zohar. And also because there is the primary joy — as stated above many times — through which the power of the angel is strengthened. And the primary strengthening of the angel is in Nissan. And this is the aspect of the primary tikkun of the thrones for judgment — the aspect of: "for there the thrones for judgment are set." And there is the primary holy love — the aspect of: "its interior paved with love by the daughters of Yerushalayim" — and as Rashi explained. And similarly there is the primary tikkun of the connection of the Merkavah [Divine Chariot] — the aspect of: "its cushions are purple." And also because the lower Bais HaMikdash is aligned opposite the supernal Merkavah. And because all the aforementioned tikkunim are contained in the blasts of the shofar — therefore the first conquest of Eretz Yisrael was through the shofar. And there are contained all the tikkunim of Rosh HaShanah, Yom Kippur, Sukkos, and Shemini Atzeres. For on Rosh HaShanah the aspect of the tikkun of emunah and the tikkun of the mochin is drawn — and all of this is in its fullness in Eretz Yisrael, as stated above. And also the tikkun of all five senses of the brain.

The sense of sight — this is the aspect of: "always — the eyes of Hashem your G-d are upon it" — specifically — "from the beginning of the year," etc. The sense of hearing — this is what the Holy One Blessed be He hears and accepts there most fully the prayers of Israel — the aspect of: "and this is the gate of heaven" — and as is explicit in Melachim I 8. The sense of smell — which is the aspect of awe — is in Eretz Yisrael — for it is called Eretz HaMoriyah — for the myrrh [mor] and the fragrance — and also for the name of awe, as our Sages said. The sense of taste — which is the aspect of the Holy One Blessed be He, as it were, tasting the mitzvos and the good deeds of Israel, etc. — the primary is in Eretz Yisrael — the aspect of: "for Your right hand is stretched out to receive those who return" — and the right hand is the aspect of Eretz Yisrael, as stated above many times. And similarly the aspect of the tikkun of the tefillin — which is made during the Ten Days of Repentance and Yom Kippur — is made in the aspect of the sanctity of Eretz Yisrael — as is understood in the discourses — for the mystery of the four directions of Eretz Yisrael is the mystery of the tefillin. And therefore it is called Eretz HaChayyim — as our Sages said: "one who puts on tefillin merits life." And there is the aspect of the Sukkah — which is the aspect of the tikkun of the angel — as it is written: "for My angel shall go before you and bring you to the Emori," etc. And similarly the aspect of Shemini Atzeres — which is the aspect of the tikkun of the judgment — is made in Eretz Yisrael, as stated above. And as it is written: "judges and officers shall you appoint for yourself in all your gates," etc. And then on Shemini Atzeres — the Nukva [the feminine aspect] withholds the drop so that she does not miscarry — this being the aspect of: "there shall be no miscarrying nor barren woman in your land" — and Rashi explained: miscarrying means miscarried embryos, etc. And similarly Rashi explained regarding the verse: "your ewes and your she-goats have not miscarried [rachailecha vi'eezecha loa sheechailoo]." And there are contained all the tikkunim that are made through the Rebbe with his students. For there is the primary aspect of the holy yeshivah [assembly / sitting] — for it is called an inhabited land [eretz nosheves]. And it is said: "my eyes are upon the faithful of the land — to dwell with me." The faithful of the land — these are the aspect of those who dwell in Eretz Yisrael — where the primary perfection of emunah is — the aspect of: "dwell in the land and tend to faithfulness." And this is what is written: "and You found his heart faithful before You — and made a covenant with him to give the land of the Kena'ani," etc. [Nechemiah 9:8]. And also there is the primary tikkun of the mochin, as stated above. And also there are found the aspects of the tikkun of the five senses of the brain — which are rectified through the Rebbe with his students.

The sense of sight — the aspect of: "and your eyes shall see your teacher" — as it is written: "for the people shall dwell in Tzion," etc., "and your teacher shall no longer be hidden — and your eyes shall see your teacher" [Yeshayahu 30:20]. And it is said: "for eye to eye they shall see — when Hashem returns to Tzion," etc. The sense of hearing — which is the aspect of: "and He has uncovered their ears to discipline," etc. — this is the aspect of what is written there: "and your ears shall hear a word behind you," etc. [Yeshayahu 30]. And also because there the light of Providence is seen most clearly — even now. And similarly the voices of the holy proclamations are heard there most greatly, as is brought. The sense of smell — this is the aspect of the toil and exertion that each person has for the sake of drawing close to the Rebbe. And also there is the aspect of the toil and exertion that each person has before coming there — and also afterwards. For it is one of three things given through suffering. The sense of taste — meaning: what each one tastes from the sweetness of the pleasant words of the Rebbe — this is found also there — when one merits to feel some sparkling of holiness from the pleasantness of its sanctity. This is the aspect of: "they are abundantly satisfied from the fatness of Your house [yirvayun mi-deshen baisecha]" — and it is written: "so in the sanctuary I have beheld You," etc., "my soul is satisfied as with fat and richness [ki chailev va-deshen tisbah nafshi]" — and it is written: "so that you may nurse and be satisfied," etc. The sense of touch — this is the aspect of what each person expends from the toil of his hands in order to come to the Rebbe. This is found also there — the aspect of: "and they shall not appear before Me empty-handed." And similarly even now — mostly there is great expense required to come there. And similarly the expense that a person requires there itself as well. And also the tikkun of the tefillin — the aspect of the holy seal — which is rectified through the Rebbe with his students — the aspect of: "seal the Torah among my students" [Yeshayahu 8:16] — the primary tikkun in its fullness is there — the aspect of: "and all your children shall be disciples of Hashem" — specifically in Eretz Yisrael — as stated above many times in the name of the Zohar.

And there one merits to cast away all the philosophical wisdoms — and to serve Hashem in simplicity and straightforwardness. And even one who is in the aspect of a son — who has permission to search in the treasury-chambers of the King — even so — out of love of the Holy One Blessed be He — he serves Him, blessed be He, in the aspect of actual servitude. This is the aspect of: "his son who serves him," etc. For in Eretz Yisrael one is called banim [children] — as is brought in Megaleh Amukos, aspect 224. And it is written: "an inheritance for Israel His servant" — and: "and the seed of His servants shall inherit it — and those who love His Name shall dwell in it." For there the light of love shines so greatly — that one loves the Holy One Blessed be He with such fierce and powerful love — until one casts away all the philosophical wisdoms — and serves Him, blessed be He, in simplicity and wholeness — the aspect of: "for the upright shall dwell in the land — and the wholehearted shall remain in it." And through this — specifically — one merits to attain great and wondrous attainments — the aspect of: "behold, My servant shall be wise — he shall be exalted and lifted up — and shall be very high." And through this one draws the aspect of the tikkun of the judgment — as is explained within the ma'amar. And this is what is written [Mishlei 2]: "and stored up for the upright is wisdom — a shield for those who walk in wholeness — to guard the paths of judgment," etc. And this is: "judge me, Hashem, according to my righteousness" — and: "and according to my wholeness that is upon me — let the evil of the wicked be ended — and may the righteous be established." For through wholeness the aspect of the tikkun of judgment is drawn — the aspect of: "and you shall return and see between the righteous and the wicked," etc. And this also is: "judge me, Hashem — for I have walked in my wholeness," etc. And this is: "the Rock — His work is perfect — for all His ways are judgment." And this is: "Your Tumim and your Urim — to the man of Your loving-one," etc., "they shall instruct Your judgments to Yaakov," etc. נ נח נחמ נחמן מאומן

Zimras HaAretz — Installment 7b, Part ii. Likutay Tanina Siman 5 — Complete. Continues: Installment 7c — Likutay Tanina Simanim 7, 8, 11, 12, 15–17. Zimras HaAretz — Installment 7c: Likutay Tanina Simanim 7, 8, 11, 12, 15–17 זִמְרַת הָאָרֶץ — לִקּוּטֵי תָּנִינָא Zimras HaAretz — Installment 7c Likutay Tanina — Simanim 7, 8, 11, 12, 15, 16, 17 · Complete Word-for-Word Translation נ נח נחמ נחמן מאומן · Na Nach Nachma Nachman MayUman לִקּוּטֵי תָּנִינָא · Likutay Tanina

Tanina Siman 7 · סימן ז' Ki Merachamam — "For He Who Has Compassion on Them" כִּי מְרַחֲמָם · Likutay Moharan II:7

The primary compassion and da'as is in Eretz Yisrael — as stated above many times. And therefore: "one who dwells in Eretz Yisrael lives without sin" — for through da'as one goes out from sins. And there is the primary aspect of leaving behind sons and students — as it is written: "and all your children shall be disciples of Hashem" — as stated above many times. And therefore it is called Eretz HaChayyim — for one who leaves behind a son who takes his place — it is as though he has not died — and as long as a person's student is alive — it is as though he has not died — as our Sages of blessed memory said — and as is also explained here within the ma'amar. And also there is the primary place of awe — as stated above many times. And also there the supernal makifin [encircling lights] shine — which are the aspect of the pleasure of the World to Come. And they are the aspect of: mah — the aspect of: "how great is Your goodness," etc. [Tehillim 31:20] — "how pleasant," etc. For Eretz Yisrael is the aspect of the World to Come — as stated above many times. And it is the aspect of mah — as it is written: "and you shall see the land — what it is [mah hi]" — and as it is written: "how beloved are Your dwelling-places," etc. [Tehillim 84:2] — and as is brought also in Megaleh Amukos, aspects 112 and 146. And because it is in the aspect of makifin — therefore the first conquest of Eretz Yisrael — which is the conquest of Yericho — was through the circuits [hakafos] that they circled around it many times. And this is the aspect of: "circle Tzion and go around her." And it is comprised of two learnings — meaning: the learning of the dwellers above — which is the aspect of: mah chamis [what did you see?] — the aspect of: ayeh mekom kevodo [where is the place of His glory?] — which is the aspect of: "and you shall see the land — what it is." And also from the attainment of the dwellers below — which is the aspect of: "the whole earth is full of His glory" — specifically the whole earth — as is explained in the holy Zohar. And this learning is the aspect of: "the dead shall live — my corpses shall arise — awaken and sing, O you who dwell in the dust." And therefore the primary resurrection of the dead will be in Eretz Yisrael — as our Sages said. And there is also contained in it the aspect of silence — the aspect of: "silence is praise for You, O G-d, in Tzion" — and it is written [Chavakuk 2]: "and Hashem is in His holy sanctuary — silence before Him, all the earth" — and it is written [Zechariyah 2]: "and Hashem shall take Yehudah as His portion on the holy soil — and shall yet choose Yerushalayim — silence, all flesh, before Hashem," etc. (And perhaps this is the aspect of: "and Calev silenced the people toward Moshe" — for he saw that the spies had blemished in this — that they did not make a fence for their words — until they entered through this into difficulties and responses which time does not suffice to explain. And from there all the hardness of their hearts flowed — the aspect of: "do not harden your hearts as at Merivah — as on the day of Massah in the wilderness," etc. — until they did not believe whether they would be able to enter Eretz Yisrael — because "the people is powerful," etc. — "for it is stronger than us," etc. — and as our Sages expounded.) And this is: "and Calev silenced the people toward Moshe", etc. — he silenced them — and hinted to them that they must make a fence for their words — the aspect of: "the fence of wisdom is silence." And this is: toward Moshe — for also to Moshe the Holy One Blessed be He replied: silence — thus it arose in thought. For not only must one sometimes be silent and not put forward difficulties — but also sometimes one must be silent and not respond to the difficulty — for through this one enters into an even greater and wider difficulty, etc. — as is explained within the ma'amar. And this is what he [Calev] said to them: "we shall surely go up and inherit it — for we can surely do it" — and Rashi explained: even if He says to us: build ladders and ascend to the heavens — we shall succeed in all His words. Even though certainly our understanding does not attain this — even so, one must be silent and not enter into difficulties and responses at all. For we have already seen from Moshe Rabbainu, may peace be upon him, many things that are completely beyond human understanding — he split the sea for us and brought down the man for us, etc. — as Rashi explained there. And even so there are such matters that they told even Moshe to take hold of the spindle of silence, as stated above.

And this is what Moshe admonished them in Mishneh Torah: "and Hashem was also angry with me because of you — saying: you too shall not come there," etc. — and afterwards: "and I pleaded before Hashem at that time," etc. — and: "and Hashem was wrathful with me on your account and did not listen to me — and Hashem said to me: it is enough for you" — and Rashi explained: much of this is kept for you — much good is hidden for you — "do not speak to Me any further about this matter." Meaning: the Holy One Blessed be He replied to him too in this manner — for he [Moshe] wanted to enter Eretz Yisrael in order to attain there the supernal encircling lights — which are the aspect of: "how great is Your goodness that You have hidden [tzafanta] for those who fear You." And the Holy One Blessed be He replied to him to make a fence for his words — in the aspect of: "the fence of wisdom is silence." Therefore do not speak to Me any further about this matter — for through this he would enter into drawing encircling lights such as these that are in the aspect of above time even according to his level. This being the aspect of what is explained within the ma'amar — that the supernal makifin of the wise man of the generation are the aspect of the pleasure of the World to Come — which is the day that is entirely long — for there it is above time — and the order of times that exists there is the aspect of the attainments of the makifin, etc. And afterwards it explains that even this wise man must make a fence for his words — so as not to enter into makifin that are above time, etc. And the meaning is that they are in the aspect of above time even according to the aspect of the order of times — that is: above time even according to the order of his own times. Therefore the Holy One Blessed be He said: I know all your intention — to enter Eretz Yisrael in order to draw such supernal encircling lights as you have not yet attained — and they are in the aspect of: how great is Your goodness that You have hidden. But: much of this is kept for you — much good that is hidden for you — meaning: there are makifin even more supernal — such that even according to your level they are in the aspect of tzafun [hidden / stored away] — and it is impossible to draw them in this world — for they are in the aspect of above time even according to the order of your times. Therefore do not speak to Me any further about this matter — so that you should not enter into attainments of such makifin that cannot be drawn. (And the primary reason was because the generation was not worthy of this.) "Ascend to the top of the Pisgah," etc., "and see with your eyes," etc. — even though these makifin are in the aspect of: "eye has not seen." And he accomplished through his prayer that he merited to see the land — and the nature of the attainment he would be able to attain there — and he understood of himself that it was not yet possible for him now to enter there — because of this very reason, as stated above. And this is: "and see with your eyes — for you shall not cross this Jordan." (And this also: "for from a distance you shall see the land — but there you shall not come" — because of the above.) And there in Eretz Yisrael is the primary totality of son and student — in order that there be awe — this being the aspect of: "and all your children shall be disciples of Hashem" — for the son is also the aspect of a student. And it is written in Parshas Vayeilech: "and their children who did not know — they shall hear and learn to fear Hashem your G-d — all the days that you live on the soil", etc., "there to inherit it." And there one merits the perfection of holy eating — until the awe — which is the aspect of Malchus — approaches the person at the time of eating. This being the aspect of: "at the time of eating — come here [geshi halome]" [Rus 2:14] — as is explained below within the ma'amar, Siman 77. And this is what is written in Parshas Re'eh: "and you shall eat before Hashem your G-d in the place that He shall choose to cause His Name to dwell there — the tithe of your grain," etc., "in order that you learn to fear Hashem your G-d," etc. And similarly there one merits the illumination of the will at the time of eating — this being the aspect of: "and you shall eat your bread to satisfaction" [the aspect of the illumination of the will — as it is written: "who satisfies every living being with will [ratzon]"] — "and you shall dwell securely in your land." And it is written: "and you shall eat and be satisfied" — that is, as stated above — "and you shall bless Hashem your G-d for the good land that He gave you." For there is the primary illumination of the will — as it is written: "You desired, Hashem, Your land." And in the blessing of the land it is written: "Naftali is satisfied with will [sava ratzon]" — and similarly: "and the will of the Dweller of the thornbush [u-retzon shochni seneh]." And this is the aspect of: "my soul has longed — indeed it has pined — for the courts of Hashem" — and: "my soul thirsts for You — my flesh yearns for You — so in the sanctuary I have beheld You" — and: "for Your servants cherish her stones" — for there the will and the holy longing and yearning shine most greatly — the aspect of: "its interior paved with love by the daughters of Yerushalayim." And this is: "and I will give the rain of your land in its season" — for there the illumination of the will shines in the livelihood — which is the aspect of: in its season — as is explained within the ma'amar many times. And this is what our Sages said [Ta'anis 7a]: "rains come down only", etc. — as it is said: "You desired, Hashem, Your land," etc. — for the rains are the aspect of the illumination of the will, as stated above.

And also Eretz Yisrael and Yerushalayim are the aspect of Malchus — as is known — and as it is written: "she that was a princess among the provinces" — and as it is written [Michah 4]: "and the first dominion shall come — the kingdom of the daughter of Yerushalayim." For the abundance and the livelihood of the entire world is drawn from there. Therefore it must have dominion over all. And the Malchus receives the livelihood from the hands that are in the sea of wisdom — in which the makifin shine — which are the aspect of the light of the face. This being the aspect of: "for Your right hand and Your arm and the light of Your face — for You favored them [ki ratzisam]" — as is explained within the ma'amar — and this verse is said regarding the matter of the inheritance of Eretz Yisrael. And there is the primary holy trust — as it is written: "and those who hope for Hashem shall inherit the land" — and: "and one who trusts in Him shall inherit the land" — as stated above many times. And there is the place of the Bais HaMikdash — which is comprised of all the aforementioned tikkunim — as is explained within the ma'amar. Tanina Siman 8 · סימן ח' Tiku Tochachah — "Sound the Rebuke" תִּקְעוּ תּוֹכָחָה · Likutay Moharan II:8 In Eretz Yisrael there is the primary awe — which is the aspect of fragrance — this being the aspect of Eretz HaMoriyah — named for awe and for fragrance, as our Sages said. And the primary nourishment of the soul is from fragrance — and this is the aspect of: "who gives a soul to the people upon it," etc. And there is the aspect of the voice — which is the aspect of the river that flows from Eden to water the garden — where all the fragrances and the awes grow — for Eretz Yisrael is from the aspect of Gan Eden, as is brought. And this is: "and I will give to your seed all these lands," etc. — "because [ekev] Avraham hearkened to My voice," etc. [Bereishis 26:3–5]. For through this voice the holy heel [ekev] was rectified — which is the aspect of: "the reward of humility [ekev anavah] is the awe of Hashem." This is the aspect of the sanctity of Eretz Yisrael — which is comprised of humility and awe — as stated above many times. And therefore Calev — who was saved from the counsel of the spies and did not blemish in the sanctity of Eretz Yisrael — it is said of him: "because he had a different spirit with him [yahari]," etc. [Bamidbar 14:24]. And therefore at the time of the destruction of Eretz Yisrael it is said [Yirmiyahu 13]: "your heels are afflicted [nechmassu akevayich]." And therefore Eretz Yisrael is called the inheritance of Yaakov — of whom it is said: "and his hand was grasping the heel of Esav." And in the conquest of Eretz Yisrael it is said: "Gad — a troop shall troop upon him — and he shall troop upon the heel [akev]." And there is the primary perfection of prayer in the aspect of mercy and supplication — as it is written [Melachim I 8]: "every prayer — every supplication," etc., "their prayer and their supplication," etc. — and it is written [Yeshayahu 30]: "for the people shall dwell in Tzion — in Yerushalayim — He shall graciously show you grace at the sound of your cry — when He hears it, He shall answer you" — for there is the primary compassion and da'as — as stated above many times. And this is: "and I appeared to Avraham, to Yitzchak, and to Yaakov as El Shaddai" — and Rashi explained: for all the promises He promised them regarding the inheritance of Eretz Yisrael were through this Name — for this is the Name of compassion — as it is written: "and El Shaddai shall give you compassion." And this is the nullification of anger and cruelty — and the tikkun of the brain — and the nullification of the desire for licentiousness — as stated above many times.

And similarly there is the primary tikkun of prayer in the aspect of judgment — which is the aspect of the mighty staff — as it is written: "the staff of Your strength — Hashem sends from Tzion." And through this converts are made — this being the aspect of: "peoples shall call to the mountain" — and: "beloved is Eretz Yisrael, for it renders converts fit." And there the glory of His blessed being grows and is magnified — the aspect of: "the whole earth is full of His glory" — and it is said: "and the glory of Hashem filled the house" — and it is said: "lift up your heads, O gates — and the King of glory shall enter" — and it is said: "I love the dwelling of Your house — and the place of the dwelling of Your glory" — and it is said: "and in His sanctuary — all of it says 'glory'" — and it is said: "and nations shall see the Name of Hashem — and all the kings of the earth Your glory — for Hashem has built Tzion — He appeared in His glory." And through the revelation of the glory comes the spread of prophecy — and the primary prophecy is in Eretz Yisrael — as is explained in the holy Zohar. And there is the primary healing that comes through the forgiveness of sins — the aspect of: "and the inhabitant shall not say: I am sick — the people that dwells in it, their iniquity is forgiven" — as is explained within the ma'amar. And through the spread of prophecy — through this the imaginative faculty [koach ha-medameh] is clarified — this being the aspect of: "we have imagined [diminu], O G-d, Your lovingkindness — in the midst of Your sanctuary" — see the Targum who explained it from the language of imagination. And when the imaginative faculty is rectified through this — true holy emunah is rectified — and false beliefs are nullified. And all of this one truly merits in Eretz Yisrael — as stated above many times. And there is the primary perfection of emunah in the renewal of the world — this being the aspect of: "He related the power of His acts to His people — to give them the heritage of the nations" — as our Sages expounded — and as is explained within the ma'amar. And in the future — when He renews His world — and the entire world is conducted through Providence and miracles — then a new song will be awakened in the world. And this song is the aspect of the voice that waters the garden — where all the fragrances and awes grow — which is the aspect of Mashiach — as is explained within the ma'amar. And there one merits the nourishment of the soul — which is the aspect of awe — the aspect of: "for there is no lack to those who fear Him" — as is explained within the ma'amar many times. And therefore it is written regarding Eretz Yisrael: "it lacks nothing." Tanina Siman 11 · סימן י"א

Ikar HaTachlis — "The Primary Purpose" עִיקַר הַתַּכְלִית · Likutay Moharan II:11 It has already been explained above that in Eretz Yisrael one must especially be careful to serve Hashem in simplicity and straightforwardness — without any philosophical wisdoms — this being the aspect of: "and the wholehearted shall remain in it." For Eretz Yisrael is the aspect of the World to Come — the aspect of the purpose [tachlis]. And every one of Israel has a portion in Eretz Yisrael. And similarly every one of Israel has a portion in the World to Come — as it is said: "and your people — all of them are righteous — forever they shall inherit the land." And from this itself one understands as well — that the primary attainment of the purpose is through simplicity, straightforwardness, awe of Heaven, and practical mitzvos — which every person can fulfill. And every one of Israel has a portion in this — for even the sinners of Israel are full of mitzvos like a pomegranate. This is not the case if the attainment of the purpose were only through philosophy and wisdoms — for then most of the world would be distant from it and would have no portion in it at all.

And there in Eretz Yisrael is the primary holy wisdom — for: "there is no wisdom like the wisdom of Eretz Yisrael." And our Sages said [Kiddushin 49b]: "ten kabbin of wisdom descended to the world — nine were taken by Eretz Yisrael," etc. But because of: "this for that," etc. — therefore Eretz Yisrael was first in the hands of the seven nations — who held all seven wisdoms. And Amalek was the first of Israel's wars — as it is written: "Amalek is the first of nations," etc. But because Eretz Yisrael is also the aspect of emunah — as it is written: "dwell in the land and tend to faithfulness" — through this one can conquer Amalek together with all seven nations — the aspect of: "for a righteous man falls seven times and rises" — that is: through emunah — the aspect of: "and the righteous one shall live through his faith." For in Eretz Yisrael is the primary place of prayer — which is the aspect of emunah. And through prayer the natural order is changed — and all the wisdoms and philosophical investigations that proceed according to the natural order are nullified. And there in Eretz Yisrael one merits the perfection of prayer — until it is included in His unity, blessed be He — the aspect of: "He is your praise — and He is your G-d" [Devarim 10:21] — and as has been explained a little of this above in this volume — regarding Likutay Moharan I, Siman 52. And this is the primary purpose in truth. And therefore in the battle of Giv'on — Yehoshua said: "sun, stand still at Giv'on," etc. And our Sages expounded: "silence from saying song — and I will say song in your place." For the sun is the chief of the planets through which the natural order is conducted — and he told it to be silent from saying song — and he would say song in its place. For his song was more praiseworthy — for it is included in His very unity, blessed be He — since Israel is a portion of G-d from above, as is brought. For in truth even the natural order is conducted through Providence — this being the aspect of: "and the host of heaven bows down to You." And this is the aspect of the song they say — the aspect of: "the heavens tell of the glory of G-d," etc. But Israel — through their prayers — can nullify His decrees, blessed be He — and change the natural order — and be included in His very unity, blessed be He. And therefore their song is greatly praiseworthy — even more than the song of the angels — as it is written: "when they stand still they let down their wings" [Yechezkel 1:24] — and it is written: "when the morning stars sang together — and all the sons of G-d shouted" [Iyov 38:7] — and as our Sages expounded. Tanina Siman 12 · סימן י"ב Ayeh Mekom Kevodo — "Where Is the Place of His Glory?"

אַיֵּה מְקוֹם כְּבוֹדוֹ · Likutay Moharan II:12 It has already been explained above that in Eretz Yisrael one must especially be careful to serve Hashem in simplicity and straightforwardness — the aspect of: "for the upright shall dwell in the land — and the wholehearted shall remain in it." For precisely because there the holy wisdom and intellect shine most greatly — for: "there is no wisdom like the wisdom of Eretz Yisrael" — one must therefore especially be careful not to walk after one's own wisdom and intellect — but rather that one's deeds should be more numerous than one's wisdom — and to serve Hashem in simplicity. For this in truth is the primary wisdom — as is explained elsewhere. And it has already been explained many times above that the primary revelation of His glory, blessed be He, is in Eretz Yisrael — and there is the root of all Creation — which was created for the sake of His glory, blessed be He — as it is written: "from Tzion — the perfection of beauty," etc. — and as our Sages expounded. And there is the Even HaShetiyah — from which the world was founded. And this is the aspect of: "and in His sanctuary — all of it says 'glory'" — in its literal sense — for there all the utterances that were for the sake of His glory, blessed be He, shine. For the primary revelation of His glory, blessed be He, is in the Bais HaMikdash — for there is the dwelling of His glory, blessed be He. Therefore in Eretz Yisrael — and in particular in Yerushalayim — which is the aspect of the King's palace — one must especially be careful to examine every action one does — that there should be in it the honor of the Holy One Blessed be He. And even when one falls into doubts — wondering whether there is in this the honor of the Holy One Blessed be He or the opposite, G-d forbid — and even when one falls into outright doubts and thoughts, G-d forbid — that one questions, as it were, after the Holy One Blessed be He — (for even there free choice is free — and as we have seen from what happened in the early days, G-d forbid: "our fathers sinned and are no more," etc.) — even so, one must contemplate within oneself: certainly the whole earth is full of His glory — and in particular in Eretz Yisrael — where there is His dwelling of glory, blessed be He, as it were — and the Shechinah has never departed from there — and even so my fall is so great — that in the place of His sanctuary, as it were, I am thinking thoughts and doubts such as these — which are the aspect of filthy places, G-d forbid — regarding which it is said: "and My glory I will not give to another." But even after all this — I believe and know that certainly even in the depths of my fall there is His vitality, blessed be He — only it is in the aspect of the sealed utterance of Bereishis — which is the aspect of ayeh [where?]. Therefore I ask, seek, and search greatly: where is the place of His glory, blessed be He — and where am I in the world — that I have fallen so greatly — and His glory, blessed be He, is so hidden and concealed from me. And then — when one is strong in this — to cry out and shout and search and seek greatly after His glory, blessed be He — even in one's place and in the depths of one's fall — then it can be that the descent is transformed into ascent, etc. — as is explained within the ma'amar — until from this the aspect of a burnt offering is made — which atones for the meditation of the heart, etc. — until one merits complete teshuvah and the revelation of His glory, blessed be He.

And this is what is written in Parshas Va'eschanan: "when you beget children," etc. — see there — how they will go into exile from Eretz Yisrael and scatter among the nations — and serve there gods of human handiwork, etc. — meaning: they will fall to the aspect of truly filthy places — which are the aspect of: "and My glory I will not give to another." Even so: "and from there — specifically — you shall seek Hashem your G-d — and you shall find him — when you seek Him with all your heart and all your soul" [Devarim 4:29] — see there further. And this is what is written [Divray HaYomim II 15]: "and for many days Israel was without the true G-d — and without a teaching priest — and without Torah — and in their distress they returned to Hashem the G-d of Israel — and they sought Him — and He was found by them." And there: "and with all their heart they sought Him — and He was found by them — and Hashem gave them rest on all sides." (And see there also in chapter 20 — and: "also from all the cities of Yehudah they came to seek Hashem," etc. — and the prayer of Yehoshafat there — for this too relates to our matter.) And this is what the prophet admonished them [Yirmiyahu 2]: "what wrong did your fathers find in Me — that they distanced themselves from Me," etc. — "and they did not say: 'where is Hashem who brought us up from the land of Egypt?'" etc. — "and I brought you to a land of the orchard," etc. — "and you came and contaminated My land." "The priests did not say: 'where is Hashem?'" etc. — "has a nation exchanged its gods?", etc. — "and My people has exchanged My glory for uselessness." And this is what is written [Yeshayahu 63]: "and He remembered the days of old — Moshe His people — where is He who brought them up from the sea?", etc. — "where is He who placed His holy spirit within him?", etc. — "look down from heaven and see," etc. — "where is Your zeal and Your strength?", etc. And this is what is written [Hoshea 3]: "for many days the children of Israel shall remain without a king," etc. — "afterwards the children of Israel shall return — and seek Hashem their G-d," etc. For this seeking is the primary teshuvah — as is explained within the ma'amar. And there [Hoshea 5]: "I will go and return to My place — until they become guilty — and they shall seek My face — in their distress they shall seek Me early." And there [Hoshea 7]: "and they have not cried out to Me with their heart — though they wail upon their beds — and they have not sought after Me with all this." And it is said [Tzefaniyah 1]: "and those who turn back from following Hashem — and those who did not seek Hashem — and did not inquire of Him." And there [Tzefaniyah 2]: "seek Hashem," etc. And this is: "seek Hashem and His strength — seek His face always [tamid]" [Tehillim 105:4] — specifically — whether in ascent or in descent, as stated above. And this is what our Sages said: "tamid refers only to Eretz Yisrael" — for because there is the primary dwelling of His glory, as it were — one must especially be careful in this, as stated above. And this is what is written [Iyov 35]: "from the abundance of the oppressed they cry out," etc. — "and they say not: 'where is G-d my Maker — who gives songs in the night — who teaches us more than the beasts of the earth — and makes us wiser than the birds of the heaven?'", etc. Meaning: the primary fall of the wicked — until they come to oppression and robbery and similar things — which are severe sins between a person and his fellow — all of this is because they do not contemplate within themselves that even in the depths of their fall there is the vitality of the Holy One Blessed be He. And then they would cry out and seek and search greatly after His glory — even in their place — and would say: "where is G-d my Maker — who gives songs in the night." Meaning: even in the depths of the darkness — there too His glory sings — the aspect of: "so that my glory may sing to You," etc. And this is: "who teaches us more than the beasts of the earth — and makes us wiser than the birds of the heaven." In the manner of what our Sages said [Eruvin 100b]: "had Torah not been given to Israel — we would have learned modesty from the cat — that robbery is forbidden from the ant — sexual purity from the dove — proper conduct from the rooster," etc. For we see clearly that even in the animals and beasts and birds — the ways of the holy Torah are clothed and embedded in them — which are the illumination of His glory, blessed be He. For: "there is no glory but Torah." Until the human being — who has intellect and wisdom — can learn wisdom and proper conduct from them — this being the aspect of: "who gave wisdom to the beast" — as our Sages expounded. And from this one can also learn and understand — that one must walk only in simplicity and straightforwardness — without any philosophical wisdoms — only to examine every action one does — that there should be in it His glory, blessed be He — in accordance with the Torah and in accordance with proper conduct. And in what one is uncertain — one shall inquire and seek and search: where is the place of His glory, blessed be He? Until the descent is transformed into ascent, as stated above.

Tanina Siman 15 · סימן ט"ו Elu HaMitpa'arim — "Those Who Boast" אֵלּוּ הַמִּתְפָּאֲרִים · Likutay Moharan II:15

The tzedakah of Eretz Yisrael is very elevated — as is brought in holy books. And through it the union of blessing and holiness is made in completeness. But because among those who give tzedakah there are also some unworthy people — through whom some blemish would fall, G-d forbid, in the union of blessing and holiness that is made through the tzedakah of Eretz Yisrael — therefore the Holy One Blessed be He arranges that much of the tzedakah of Eretz Yisrael goes to waste through large expenditures and similar things. And similarly in the distribution itself — it is impossible to arrange it properly in truth — in such a way that there are some who must necessarily receive more than what is appropriate. And similarly other things of this kind — as is known. And all of this is so that the tzedakah of the unworthy people — meaning: of the wicked and adulterers, G-d forbid — should go and disperse upon all the aforementioned matters — and no blemish from it should reach the tzedakah of Eretz Yisrael, G-d forbid. But even so — one must initially be careful to minimize expenditures — and to distribute the tzedakah as is fitting. And what it is impossible in any way to rectify — one must know that even this is for the good — because of the aforementioned reason. And similarly the tzedakah of the unworthy people that goes and disperses upon the aforementioned matters — even so — it is not entirely lost, G-d forbid. And their reward too is very great. For through this — more remains in the tzedakah fund to distribute as is fitting to truly worthy poor people — after all the expenditures and other aforementioned matters. And their tzedakah is like a guardian of the fruit — which is also itself included in the fruit. On the contrary — great is the power of tzedakah — and in particular tzedakah to Eretz Yisrael — to the extent that it can bring them out from their lowly level — in such a way that they will merit to true and complete teshuvah — and in particular because: "through lovingkindness and truth iniquity is atoned for." Tanina Siman 16 · סימן ט"ז HiKshu — "They Hardened / They Listened"

הִקְשׁוּ · Likutay Moharan II:16 Eretz Yisrael is the aspect of Malchus — as is known. And the primary Malchus is through humility — this being the aspect of what it is called: Eretz Kena'an — from the language of submission [hikna'ah] and humility — as is brought. And it is written: "and the humble shall inherit the land." And the livelihood flows from the aspect of Malchus. And therefore the primary abundance is from Eretz Yisrael. And from the livelihood — clarifications are made — until from them come pleasant words [imray shefer] — which are the blessings recited before and after — and the prayers — and the service of the Holy One Blessed be He through the power of eating. And all of this is in its fullness in Eretz Yisrael — as it is written: "and you shall eat and be satisfied and bless", etc., "the good land that He gave you." And similarly the verse: "from Asher — his bread is fat" — and: "Naftali is a swift gazelle," etc. — all of this was said in the praise of Eretz Yisrael. And from these pleasant words a crown is made for the king, etc. — this being the aspect of what is said about Tzion [Yeshayahu 62]: "and you shall be a crown of beauty in the hand of Hashem." And this is what it concludes there afterwards: "Hashem has sworn," etc., "I will no longer give your grain", etc., "for those who harvest it shall eat it and praise Hashem," etc. — as stated above. And because of all this — a person is not given his livelihood at once — but only at a special time. And in particular in Eretz Yisrael — where mostly one must wait and yearn greatly until the abundance and livelihood come — specifically in their season. And all of this is in order that they see the King in His beauty — as is explained within the ma'amar. This being the aspect of: "a king in his beauty shall your eyes behold." And this is what it concludes: "you shall see a land of far distances" — which is the aspect of Eretz Yisrael — as is explained below within the ma'amar in Siman 40. And Eretz Yisrael is also now called eretz merachakayim [a land of far distances] — for the verse: "from afar she brings her bread" [Mishlei 31:14] — as stated above.

Tanina Siman 17 · סימן י"ז Tzarich Lizaher Me'od — "One Must Be Very Careful" צָרִיךְ לִיזָּהֵר מְאֹד · Likutay Moharan II:17

It has already been explained above that Eretz Yisrael is the aspect of the sanctity of Shabbos. And there is the primary perfection of awe — the aspect of eretz yir'ah [a land of awe]. And the awe is without foolishness — only in the aspect of wisdom — as it is written: "the beginning of wisdom is the awe of Hashem" — and as it is written: "a wise man fears and turns from evil," etc. [Mishlei 14:16] — for there is the primary wisdom — as stated above many times. And because through the sadness of the mind in subjugation and exile — one must therefore overpower oneself there especially to always be in joy — as stated above many times. And as is explicit in the holy Zohar: "serve Hashem in joy — be-zimna di-Yisrael sha-an be-ar'a kaddisha" [at the time when Israel dwells in the holy land]. And not to show any sadness or worry at all — as it is written: "on the day that Hashem gives you rest from your suffering and from your anger," etc. — only to delight in Hashem and rejoice in Him with all one's strength — as it is written: "dwell in the land and tend to faithfulness — and delight in Hashem" — and: "and the humble shall inherit the land — and they shall delight in the abundance of peace." And also because there the light of Providence shines most greatly — therefore mostly there are sufferings there, G-d forbid — because they repay a person according to his deeds. And even though this too is from the aspect of His lovingkindness, blessed be He — the aspect of: "and to You, Hashem, belongs lovingkindness — for You repay each man according to his deeds" — as is explained in Likutay Moharan I, Siman 187 — also regarding Eretz Yisrael — see there. Even so — one who wishes to be saved from sufferings must especially be careful there not to look upon any person unfavorably — to find blemishes and deficiencies in him, G-d forbid — but rather on the contrary — to look upon the good that is in every person. And through this — with the measure that a man measures — they measure out to him. And then the Holy One Blessed be He also averts His eyes, as it were, from the evil and deficiencies that are in this person — and looks only upon his goodness and merits — as is understood within the ma'amar. נ נח נחמ נחמן מאומן

Zimras HaAretz — Installment 7c. Likutay Tanina Simanim 7, 8, 11, 12, 15, 16, 17 — Complete. Continues: Installment 7d — Likutay Tanina Simanim 32–63. Zimras HaAretz — Installment 7d: Likutay Tanina Simanim 32–63

זִמְרַת הָאָרֶץ — לִקּוּטֵי תָּנִינָא Zimras HaAretz — Installment 7d Likutay Tanina — Simanim 32, 33–34, 37, 38, 39, 40, 63 · Complete Word-for-Word Translation נ נח נחמ נחמן מאומן · Na Nach Nachma Nachman MayUman לִקּוּטֵי תָּנִינָא · Likutay Tanina

Tanina Siman 32 · סימן ל"ב Yesh Tzaddikim Genuzim — "There Are Hidden Tzaddikim" יֵשׁ צַדִּיקִים גְּנוּזִים · Likutay Moharan II:32

The primary sanctity of the coupling — the aspect of: "man and woman who have merited — the Shechinah dwells between them" — meaning: the Name yud-heh — is in Eretz Yisrael — the aspect of yud-heh in the land of the living. And it is written: "for there the tribes ascended — the tribes of Hashem [yud-heh]" — as stated above many times. And Eretz Yisrael itself — when Israel dwells on their soil and they are meritorious — they are the aspect of: "man and woman who have merited — the Shechinah dwells between them." For the primary sanctity of Eretz Yisrael depends upon the guarding of the bris — as our Sages said regarding: "on condition that: 'and you shall guard My covenant.'" And this is what our Sages said in Midrash Rabbah [Vayikra, chapter 28]: "by what merit did Israel merit to inherit the land? As it is said: 'and I will give to you and to your seed after you' — on condition that: 'and you shall guard My covenant' — this is the mitzvah of the Omer," etc. That is: according to what is explained in the holy Zohar — for the meal-offering of the Omer is the examination of the woman of valor [bediku d'eshes chayil]. And therefore through this Israel merited the inheritance of Eretz Yisrael — which depends upon the guarding of the bris, etc. — and see the Zohar [Balak 189]. And this is what was said there in the Midrash afterwards — that through the mitzvah of the Omer the Holy One Blessed be He made peace between a man and his wife — meaning: through the meal-offering of jealousy [minchas kena'os], as stated above. And even though Israel was then worthy and guarded from licentiousness — for the Name yud-heh — the aspect of supernal union [yichuda ila'ah] — bears witness about them. And if so — what was the spirit of jealousy — which is the aspect of the spirit of Mashiach — doing here? But: this was for the strengthening of love — as is explained within the ma'amar. But even so — because in this world peace can be damaged through the spirit of jealousy that comes for the sake of love — therefore the great Tzaddikim are compelled to conceal their Torah, etc. — in order that the spirit of jealousy — which is the aspect of the spirit of Mashiach that hovers upon the face of the Torah — should depart. And from this flows what happens — that the Torahs and books of great Tzaddikim are lost and hidden — this being the aspect of: "he who was written in sanctity — his name shall be erased over the water — for the sake of making peace," etc. — as is explained within the ma'amar. And perhaps this is the secret of what our Sages said: that the Holy One Blessed be He said to Moshe: "yesterday you received the Torah — and now you want to enter Eretz Yisrael?" — meaning: there is cause to fear that peace would be damaged, G-d forbid, through the spirit of jealousy that hovers upon the face of the Torah. And therefore our Sages said [Temurah 16a]: "three thousand halachos were forgotten in the days of the mourning of Moshe," etc. — see there — that is: in order that the spirit of jealousy — which is the aspect of the spirit of Mashiach that hovers upon the aforementioned halachos — should depart — so that peace should not be damaged through it, G-d forbid — and Israel should be able to enter Eretz Yisrael. And this is what they concluded there: even so, Osniel ben Kenaz restored them through his sharp reasoning — as it is said: "and Calev said: whoever strikes Kiryas Sefer and captures it," etc. — and it is written: "and Osniel ben Kenaz captured it." And Rashi explained: Kiryas Sefer — these are halachos. For from these halachos a book was made — which is the aspect of the Name — the three aspects of: "he who was written in sanctity."

And this is also what was said there — that the Holy One Blessed be He said to Yehoshua: "it is impossible for you — and He embroiled them in war" — for precisely through the aforementioned halachos having become hidden — for the sake of making peace — through this Israel would conquer the war and enter Eretz Yisrael. For they learned above an a fortiori argument: if "he who was written in sanctity" — meaning: the aforementioned halachos which are the aspect of the aforementioned book — the Torah said: let his name be erased over the water — for the sake of making peace — then these nations that stir jealousy and rivalry between Israel and their Father in heaven — all the more so shall they be utterly destroyed and perish. As it is written in Parshas Shoftim: "for you shall utterly destroy them — the Chittite and the Emorite and the Kena'anite," etc., "so that they not teach you to do according to all their abominations," etc., "and you would sin against Hashem your G-d." And see in the Midrash on Parshas Naso — where it expounds the Sotah passage regarding the sin of the Golden Calf. And the breaking of the Tablets was in the aspect of: "and he shall erase it into the bitter water" — the aspect of: "he who was written in sanctity — his name shall be erased" — as stated above. And: "and if the woman has not been defiled," etc., "and she shall be seeded with seed" — these are the worthy people of Israel — whose seed entered the land, etc. — see there. Tanina Simanim 33–34 · סימן ל"ג ל"ד Simchah Sheleimah — "Complete Joy"

שִׂמְחָה שְׁלֵמָה · Likutay Moharan II:33–34 In Eretz Yisrael one can rejoice with complete joy — even together with the flesh of the body. For mostly those who pass away in Eretz Yisrael do not undergo the punishment of the grave [chibbut ha-kever] — as is brought. And also — the worm and the maggot do not have dominion over their bodies — as is brought in Sha'ar HaChatzair, Siman 117 — see there. And also in the Diaspora — when the body rots in the grave and is transformed into a clod of earth — it is from the soil of the Diaspora — which is impure soil — which is not the case in Eretz Yisrael — which is holy soil. And also there in Eretz Yisrael — because the light of Providence shines there most greatly — and also there is the greatest perfection of emunah — and one knows with complete da'as that all the good — everything — flows only from Him, blessed be He. Therefore one merits there to rejoice from all the good things together — since one looks at the root — from which all the good things flow — and in particular because the sanctity of Eretz Yisrael itself is comprised of all the good things together — for it is a good and broad land — and as it is written: "the land is very very good" — and it is written: "it lacks nothing." And this is what is written: "I have declared today that I have come to the land," etc. — "and you shall rejoice in all the good that Hashem your G-d has given to you and to your house" — in all the good — specifically — as stated above. Tanina Siman 37 · סימן ל"ז

Avodah Li-Shmah — "Service for Its Own Sake" עֲבוֹדָה לִשְׁמָהּ · Likutay Moharan II:37 In Eretz Yisrael one merits to serve Hashem in truth — and not to anticipate any reward or recompense — neither in this world nor in the World to Come. Only in order to merit to know and recognize Him, blessed be He — for this is the primary purpose. And this is what is written: "I am Hashem your G-d who", etc., "to give you the land of Kena'an — to be a G-d to you" — and as our Sages expounded. And similarly Dovid the King, may peace be upon him, said: "one thing I have asked — and that I shall seek: that I dwell in the house of Hashem all the days of my life — to behold the pleasantness of Hashem," etc.

Tanina Siman 38 · סימן ל"ח Atid HaKadosh Baruch Hu — "The Holy One Blessed be He Will in the Future" עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא · Likutay Moharan II:38

Our Sages said [Bava Basra 75a]: "the Holy One Blessed be He will in the future elevate Yerushalayim," etc. — as it is said: "and it shall be lifted up — and inhabited beneath it." "And lest you say: there is suffering in ascending — the Torah says: 'who are these that fly like a cloud — and like doves to their windows?'", etc. For because Yerushalayim will then be at the most exalted level — it will therefore be able to receive the light — even though it will be elevated and closest to Him, blessed be He. And similarly Israel will then be at the most exalted level — until they will be able to fly and ascend to Yerushalayim — even though it will be elevated, as stated above. But also now — Eretz Yisrael and Yerushalayim are higher than all the world — and even so: "in the place of His greatness — there you find His humility." Therefore they contract their holy illumination — until every person can receive from them sanctity and da'as according to his own aspect and level. And this too is the aspect of: "and it shall be lifted up — and inhabited beneath it" — the aspect of: "in the place of His greatness — there you find His humility" — as is explained above in this volume, in Likutay Moharan Kama, Siman 70. And therefore Eretz Yisrael is called eretz tzvi [the land of the deer] — for it contracts itself — and similarly it expands like the deer — whose skin does not contain its flesh — as our Sages said. Meaning: it can illuminate each person according to his aspect. At times through contraction — so that he can receive the light — and at times through expansion. And similarly the illumination itself is also in this aspect — at times through sufferings and contractions — the aspect of: "a log that does not catch fire — one strikes it" [Aramaic proverb: ava de-lo dalik — mibatshin leih]. And in particular because Eretz Yisrael is one of three things given through suffering. And at times the illumination comes through consolation and a brightened face — the aspect of: "and the light of Your face — for You favored them." And perhaps this is also included in the words of the aforementioned Sages: "and lest you say: there is suffering in ascending" — meaning: because Yerushalayim will then be at the most exalted level — one might think they cannot receive the illumination of its sanctity except through suffering and affliction, G-d forbid. The Torah says, etc. — as stated above — meaning: because Israel will then also be at the most exalted level — until they will be able to fly and ascend to it — and receive its illumination in the aspect of a brightened face, as stated above. Tanina Siman 39 · סימן ל"ט

Lechu Chazu — "Come, See" לְכוּ חֲזוּ · Likutay Moharan II:39 The primary attainment of the purpose is in Eretz Yisrael — for it is closest to the primary point of Creation — as it is written: "from Tzion — the perfection of beauty," etc. And similarly the purpose and intention of Creation was only for the sake of Israel and the Torah and the Bais HaMikdash and Eretz Yisrael. And there is the perfection of da'as — through which one can attain the purpose — even those who are in the aspect of the feet [raglin]. And also Eretz Yisrael is the aspect of Shabbos — as stated above many times. And it is from the aspect of the world of souls — as it is written: "who gives a soul to the people upon it — and spirit to those who walk in it" — to those who walk — specifically. For even those who are in the aspect of the feet — in the aspect of walking — can there also attain the purpose — which is the aspect of the World to Come — the world of souls. And this is what our Sages said: "one who walks four cubits in Eretz Yisrael — it is assured for him," etc. And this is: "come, see the works of G-d — who has placed desolations on the earth," etc. — as is explained within the ma'amar — on the earth — specifically — meaning: in Eretz Yisrael — as is explained in Megaleh Amukos, aspect 178. Tanina Siman 40 · סימן מ'

Eretz Merachakayim — "A Land of Far Distances" אֶרֶץ מֶרַחֲקַיִם · Likutay Moharan II:40 It is explained within the ma'amar — from the greatness of the sanctity of Eretz Yisrael — that its air makes one wise — and certainly the taste of wisdom and intellect is very precious. But the primary virtue of the sanctity of Eretz Yisrael is only through the Providence of the Holy One Blessed be He. And because the Holy One Blessed be He looks upon Eretz Yisrael always — as it is written: "always — the eyes of Hashem your G-d are upon it — from the beginning of the year," etc. — through this Eretz Yisrael is sanctified and its air makes one wise. But from where is this drawn and awakened for the Holy One Blessed be He — meaning: the aspect of eyes to look with Providence? This is made through the souls of Israel — with whom the Holy One Blessed be He glorifies Himself — the aspect of: "Israel — in whom I am glorified," etc. — see there further. And from this one understands how carefully one must always be — and in particular those who dwell in Eretz Yisrael — not to cause any blemish — so that through this one does not blemish in the aspect of the glorification and the tefillin of the Holy One Blessed be He. And similarly: the greatness of the virtue of souls that are added to the dwellers of Eretz Yisrael — in order to serve Hashem truly there — for through this the light of the glorification and the sanctity of His tefillin, blessed be He, is added and increased — and through this the sanctity of Eretz Yisrael is added and increased.

And see there further — the greatness of the virtue of one who merits to be with a true Tzaddik on Rosh HaShanah — that through this — in every place that he looks upon with his eyes — the aspect of Eretz Yisrael is made there — the aspect of: Avira d'Eretz Yisrael machkim. And one who meets and gathers together with him [the Tzaddik] — he is obligated to feel then the taste of Eretz Yisrael. And it is fitting that there should be awakened in him now longing and yearning for Eretz Yisrael — each one according to his own aspect. And it is also understood there within the ma'amar — that in Eretz Yisrael one merits to receive a doubled portion of Shabbos — and through this the desire for money is nullified. Tanina Siman 63 · סימן ס"ג Zimras HaAretz — "The Song of the Land"

זִמְרַת הָאָרֶץ · Likutay Moharan II:63 It is explained within the ma'amar regarding the matter of how — when Yaakov our father sent his sons — the ten tribes — to Yosef — he sent with them the melody [nigun] of Eretz Yisrael. And this is the secret of: "take from the zimras ha-aretz [song/best of the land] in your vessels," etc. [Bereishis 43:11] — see there the explanation of the matters. נ נח נחמ נחמן מאומן

Zimras HaAretz — Installment 7d. Likutay Tanina Simanim 32, 33–34, 37, 38, 39, 40, 63 — Complete. Continues: Installment 7e — Likutay Tanina Simanim 66–92. Zimras HaAretz — Installment 7e: Likutay Tanina Simanim 66–92

זִמְרַת הָאָרֶץ — לִקּוּטֵי תָּנִינָא Zimras HaAretz — Installment 7e Likutay Tanina — Simanim 66–92 · Complete Word-for-Word Translation נ נח נחמ נחמן מאומן · Na Nach Nachma Nachman MayUman

לִקּוּטֵי תָּנִינָא · Likutay Tanina Tanina Simanim 66–67 · סימן ס"ו ס"ז Bereishis — Le-Einay Kol Yisrael — "In the Beginning — Before the Eyes of All Israel"

בְּרֵאשִׁית — לְעֵינֵי כָּל יִשְׂרָאֵל · Likutay Moharan II:66–67 It has already been explained above many times that Eretz Yisrael — and in particular Tzion and Yerushalayim — are the aspect of the Tzaddik yesod olam [the Righteous One — the foundation of the world] — as it is written: "from Tzion — the perfection of beauty," etc. And there is the Even HaShetiyah — from which the world was founded. And also it has been explained above that there is the root of all four elements — as it is written: "and His cluster upon the earth He has founded" — and as the Rav Bartenura explained in chapter 3 of Avos. And there is the root of the four elements — which are the three colors of the eye and the pupil — the aspect of: "the eyes of Hashem your G-d are upon it," etc. And they are drawn in their root from the aspect of the mochin — as is understood also in Siman 40. And therefore: "there is no wisdom like the wisdom of Eretz Yisrael" — and its air makes one wise — and the root of everything is the four letters of the holy Name. And therefore our Sages said [Bava Basra 75b]: "three are called by the Name of the Holy One Blessed be He — and they are: the Tzaddikim, the Mashiach, and Yerushalayim. The Tzaddikim — as it is said: 'everyone who is called by My Name,' etc. The Mashiach — as it is written: 'and this is his Name by which he shall be called — Hashem our righteousness.' Yerushalayim — as it is written: 'and the name of the city from that day shall be: Hashem is there [Hashem Shamah]' — do not read shamah [there] but shemah [her name]." And it is written: "for Your Name is called upon Your city and upon Your people." And there is the primary beauty and splendor, etc., of all the world — as it is written: "from Tzion — the perfection of beauty." And our Sages said: "ten kabbin of beauty descended to the world — nine were taken by Yerushalayim," etc. And it is written [Yirmiyahu 33]: "and I will forgive all their iniquities," etc., "and she shall be for Me a name of joy — for praise and for glory — before all the nations of the earth", etc., "in those days Yehudah shall be saved — and Yerushalayim shall dwell securely — and this is what she shall be called: 'Hashem our righteousness.'" And therefore all of Israel — and in particular those who dwell in Eretz Yisrael and Yerushalayim — who are included in this beauty and glory, etc. — their eyes are opened and they can see and examine themselves well — how they hold all the traits that flow from the four elements. And also they can see and behold the greatness of the Holy One Blessed be He — and behold the world — as is brought within the ma'amar. But now — after the destruction of the Bais HaMikdash — and in particular through the passing away of the Tzaddikim — which is doubly as difficult as the destruction of the Bais HaMikdash — as our Sages said — through this the sanctity of Eretz Yisrael — which is comprised of all the aforementioned — has been blemished and hidden. And as is understood also within the ma'amar. Therefore one must mourn greatly over the destruction of the Bais HaMikdash — and over the passing away of the Tzaddikim — and over the exile of Israel. And all who mourn over Yerushalayim merit and see her joy. And through this the illumination of all the aforementioned tikkunim returns and descends upon him — as is understood within the ma'amar.

Tanina Siman 71 · סימן ע"א Chavalim Naflu Li BaNe'imim — "The Portions Have Fallen for Me in Pleasant Places" חֲבָלִים נָפְלוּ לִי בַּנְּעִימִים · Likutay Moharan II:71

It is explained within the ma'amar — from the great virtue of the sanctity of Eretz Yisrael — that the primary brain and wisdom is in Eretz Yisrael. And also the mochin of the Diaspora receive and draw from the mochin of Eretz Yisrael — for: "there is no wisdom like the wisdom of Eretz Yisrael." And each one of Israel has a portion in Eretz Yisrael — and each one — according to the portion he has in Eretz Yisrael — so he receives and draws from the mochin of Eretz Yisrael. It follows that all the mochin are the aspect of the mochin of Eretz Yisrael. But even so there are mochin of the Diaspora — and this is made through the blemishing of the honor, G-d forbid — for one who blemishes, G-d forbid, in the honor of the Holy One Blessed be He — through this his mochin cannot receive and draw from the mochin of Eretz Yisrael — and then his mochin remain in the literal aspect of the mochin of the Diaspora — and they are the aspect of marred ones [chovlim] — for they cannot equalize themselves together — and through this dispute is made. But it was fitting that there be no dispute — for the mochin are the aspect of no'am [pleasantness]. And in truth we see that even in Eretz Yisrael there is sometimes dispute. But know: that these mochin of the Diaspora are seeking their own tikkun. And their tikkun is at the time when the supernal pleasantness [no'am ha-elyon] judges — through which the revelation of the glory is made — as is explained within the ma'amar. And then the mochin of the Diaspora — which are the aspect of marred and fallen ones — come and fall into the mochin of Eretz Yisrael — which are the aspect of no'am — in order to be rectified through this. And therefore sometimes when there is much blemishing, G-d forbid — then they cannot be rectified — and on the contrary — they cause blemishing also in the mochin of Eretz Yisrael — and then even the mochin of Eretz Yisrael cannot equalize themselves — for they were blemished, G-d forbid — through the blemished mochin of the Diaspora that fell into them. And from this comes the dispute that sometimes exists in Eretz Yisrael as well. And see there further — regarding the matter that all Creation was only for the sake of His glory, blessed be He. And therefore when one of Israel has some honor — he must be careful not to take for himself any of the honor at all — but only to elevate all the honor to the Holy One Blessed be He. And in particular those who are in the King's palace must certainly be careful. (And from this one understands how careful must be those who merit to dwell in Eretz Yisrael — and in particular in Yerushalayim — which is the aspect of the King's palace — as is brought — certainly they have no business pursuing honor. And even when some honor comes to them — they must elevate all of it only to the Holy One Blessed be He — for all of Creation — whose beginning is from Eretz Yisrael and the point of Tzion and Yerushalayim — all of it was only for the sake of the revelation of His glory, blessed be He. And the primary blemish of the mochin of the Diaspora — that they cannot receive and draw from the mochin of Eretz Yisrael — is only through the blemishing of His glory, blessed be He, as stated above. Therefore one must especially be careful there not to blemish His glory, blessed be He, through any blemish or sin, G-d forbid. And also to diminish one's own honor and to increase the honor of G-d, as stated above.) And the primary revelation of His glory, blessed be He, is through the human being. And the primary birth of the human being is through the aspect of the supernal no'am — for from the supernal no'am flames of love are awakened — through which birth comes. (And from this one can understand also how one must sanctify oneself in what is permitted to him — in every place — and in particular in Eretz Yisrael — where the mochin of Eretz Yisrael are the aspect of the flow of the aforementioned supernal no'am. And this supernal no'am receives and is influenced from still higher above — as is explained within the ma'amar. And from the flow of the supernal no'am — flames of love are awakened in great holiness. Meaning: to love the Holy One Blessed be He with fierce love — the aspect of: "how beautiful you are — and how pleasant — love in delights" — to delight in Hashem — as it is written — and as stated above many times. And this is the aspect of: "Hashem — I love the dwelling of Your house," etc. — and it is written: "and those who love His Name shall dwell in it" — and it is written: "may those who love you dwell in tranquility" — and it is written: "Hashem loves the gates of Tzion." But through the process of descent and derivation — this was derived so far — until from it there was also made the aspect of physical loves — the aspect of the love of women — as is explained within the ma'amar. Therefore one must be very careful that even this love should be in great holiness — only in order that through it there come holy offspring — and the glory of His blessed being be increased through this — for it is only for this that the supernal no'am flows, as stated above.) And behold — the supernal no'am flows always — but one needs a vessel through which to receive the flow of the supernal no'am and the flames of love that come from there. And this vessel is made through generosity of heart and tzedakah. And the primary is through the tzedakah of Eretz Yisrael, etc. — as is explained within the ma'amar. (And from this one can understand how careful must be the people of the Diaspora regarding the tzedakah of Eretz Yisrael — for through this a vessel is made to receive through it the flow of the supernal no'am — and through this birth comes — and the glory of His blessed being grows — which is the primary tikkun of the mochin of the Diaspora that were blemished through the blemishing of His glory, blessed be He. And through the aforementioned tzedakah they receive tikkun — until they can also draw and receive from the mochin of Eretz Yisrael, as stated above. And similarly one understands from this how careful one must be from dispute — in particular in Eretz Yisrael — in particular regarding the matters of the tzedakah of Eretz Yisrael — especially if there is in this some personal motive of honor, G-d forbid. For the primary tikkun of the tzedakah for Eretz Yisrael is in order to receive through it the flow of the supernal no'am — which is the aspect of love and peace — which make pleasantness for one another — and through this birth comes — and the glory of His blessed being grows, as stated above. And if so — how could it enter one's mind to increase dispute through this — especially for the sake of one's own honor, G-d forbid? And even though it has already been explained above that the dispute in Eretz Yisrael comes through the blemished mochin of the Diaspora that fell into them, as stated above — then on the contrary — the people of Eretz Yisrael must themselves be awakened through this very thing — for: not only did the mochin of the Diaspora not merit to be rectified through us — but also our own mochin were blemished through them — until they would become the aspect of marred ones — the aspect of the mochin of the Diaspora, G-d forbid. But all of this — if it happened automatically. But after we know that in the innermost of the innermost — even our primary intention is for our own honor, G-d forbid — then we ourselves blemish the mochin of Eretz Yisrael — through this blemishing His glory, blessed be He — from which comes the aspect of the mochin of the Diaspora. And what is explained here within the ma'amar — that the dispute in Eretz Yisrael comes from the aspect of the very badly blemished mochin of the Diaspora that cannot be rectified — this speaks when the dispute in Eretz Yisrael is truly for the sake of Heaven. But since their mochin are the aspect of no'am — they should have always equalized themselves — in such a way that there should be no dispute in the world at all — even for the sake of Heaven. But this comes from the aspect of the mochin of the Diaspora, as stated above. And also for this — the counsel is to flee from dispute and to pursue peace with every possible means — but the heart knows whether it is crooked, etc. For mostly — if they contemplate within themselves — they will see that their intention in their disputes is not entirely and solely for the sake of Heaven — but there are also within it other motivations — subtle or gross — each one according to his aspect. And then certainly they must be very careful to flee from dispute — and to diminish their own honor — and to increase the honor of G-d. And then even the givers of tzedakah in the Diaspora — together with the general people of the Diaspora — will merit to receive and draw from the aspect of the mochin of Eretz Yisrael — and to behold the pleasantness of Hashem and to visit His sanctuary — as is explained within the ma'amar.) And also according to the above — it is understood readily that in Eretz Yisrael it is easier to merit to feel the wondrous pleasantness that is in the service of Hashem in Torah and prayer — since the mochin of Eretz Yisrael are the aspect of no'am — as it is written: "and he saw the land that it was pleasant" — and there is the primary flow of the supernal no'am, as stated above. And this is what our Sages said — brought in Sha'ar HaChatzair, Siman 18: "and they shall take for Me a portion — as it is said: 'I have loved you — says Hashem,'" etc. Meaning: through tzedakah — a portion — one receives the flames of love. And because the birth of the souls of Israel is through the flow of the supernal no'am, as stated above — therefore the tribes of Israel are called: "plantings of pleasantness [nit'ay na'amanim]" [Yeshayahu 17:10]. And because the primary vessel for receiving the flames of love from the flow of the supernal no'am is through tzedakah — therefore it is written: "and one who pursues righteousness loves" [Mishlei 15:9]. And this is: "and of Tzion it shall be said: 'man and man was born in her'" — for there is the root of the birth of all of them — because there: "its interior is paved with love" — the aspect of the flames of love that come from the flow of the supernal no'am. And this is the aspect of: "the mountain of Tzion which He loves." And therefore the Bais HaMikdash is called the cheder ha-mitos [the bridal chamber] — through which Israel are fruitful and multiply — as our Sages said.

Tanina Siman 72 · סימן ע"ב Chayyim Nitzchiyim — "Eternal Life" חַיִּים נִצְחִיִּים · Likutay Moharan II:72 The Holy One Blessed be He — who is the Righteous One of the world — as it is written: "Hashem is righteous," etc. — He looks, as it were, always upon Eretz Yisrael — as it is written: "always — the eyes of Hashem your G-d are upon it," etc. — and in particular upon Tzion and Yerushalayim — where the Bais HaMikdash is — as it is written of it: "and My eyes and My heart shall be there," etc. And therefore one merits there the sparkling of very great mochin — the aspect of mochin d'gadlus — as is known. And our Sages said: "there is no wisdom like the wisdom of Eretz Yisrael" — and as is understood above within the ma'amar, Siman 40. And the sparkling of the mochin is from the aspect of the spirit of G-d — this being the aspect of: "and spirit to those who walk in it" — said of Eretz Yisrael. And through this one merits chiddushay Torah [Torah novellae]. And therefore: "there is no Torah like the Torah of Eretz Yisrael" — and "one of ours is equivalent to two of theirs." And the primary depends upon holiness and separation from marital desire. And therefore one must especially be careful there in this — as stated above many times. And through this one merits awe and shame. And therefore in Eretz Yisrael and Yerushalayim — there is the source of awe — as stated above many times — the aspect of: "I will bow down toward Your holy sanctuary in Your awe" — and it is written: "how awesome is this place" — and it is written: "the land feared", etc. — and it is written: "You have given an inheritance to those who fear Your Name" — and it is written: "G-d is awesome from His sanctuary." And through the awe and shame one merits teshuvah. And therefore there is the primary place of teshuvah — as stated above many times. And through teshuvah one merits eternal life. And therefore Eretz Yisrael is called Eretz HaChayyim — and the primary life is that the lowliness [shefilus] of each one should be revived — this being the aspect of the resurrection of the dead — which will be in Eretz Yisrael — as our Sages said. And there in Eretz Yisrael is the primary lowliness and humility — as stated above many times — this being the aspect of: "and the humble shall inherit the land — and they shall delight," etc. — for this is the aspect of the delight of the World to Come — the delight of Shabbos — as is explained within the ma'amar. And this lowliness is the primary greatness — the aspect of Malchus — which one merits through the aspect of the sparkling of the mochin. And therefore Eretz Yisrael is higher than all the lands — and Yerushalayim is higher than all of Eretz Yisrael. And our Sages said: "all ascend to Eretz Yisrael — all ascend to Yerushalayim." And also Eretz Yisrael is the aspect of Malchus — as is known — and Yerushalayim is kiryah melech rav [city of the great King]. And this is: "and it shall be lifted up — and inhabited beneath it" — for the greatness and the exaltedness are bound up and contained within lowliness and humility, as stated above. Tanina Siman 73 · סימן ע"ג

Tehillim — Teshuvah — "Psalms — Repentance" תְּהִלִּים — תְּשׁוּבָה · Likutay Moharan II:73 It has already been explained above many times that Eretz Yisrael and Yerushalayim are the aspect of teshuvah. And in particular — the lower Eretz Yisrael is aligned opposite the upper Eretz HaChayyim — which is the aspect of Binah — the aspect of teshuvah — as it is written: "and his heart shall understand and he shall return." And see in Megaleh Amukos, aspect 29. And Eretz Yisrael was divided among the tribes — for there are in them forty-nine letters — corresponding to the forty-nine gates of Binah — the gates of teshuvah. And our Sages said [Bava Kama 82b]: "Yerushalayim was not divided among the tribes" — and so too ruled the Rambam [chapter 4 of Avodah Zarah — and chapter 7 of the Laws of the Temple] — "for there the tribes ascended — the tribes of Hashem [yud-heh]," etc. For the primary teshuvah — from the totality of the tribes — ascends through there — and there is the aspect of: "return to Me — and I will return to you" — for there is the dwelling of His glory, blessed be He, as it were. And therefore Dovid the King dwelt there — who upheld the world of teshuvah — and founded the book of Tehillim. And this is what is written: "so that I may tell all Your praise in the gates of the daughter of Tzion" — and it is written: "to tell of the Name of Hashem in Tzion — and His praise in Yerushalayim" — the aspect of Tehillim. And therefore many of the Psalms of Tehillim were founded to be said as song on the duchan — for all the sacrifices atone together with teshuvah — and therefore they needed to say the Psalms of Tehillim — which are suited for teshuvah.

And this is what the prophet prayed [Yeshayahu 63]: "You, Hashem, are our Father — our Redeemer from everlasting is Your Name" (meaning: for You redeemed us from Egypt — and we merited then to attain the forty-nine gates of teshuvah — as is explained within the ma'amar) — "why do You cause us to stray, Hashem, from Your ways?", etc. — "return — for the sake of Your servants — the tribes of Your inheritance." Meaning: even though we have not merited to return to You through the forty-nine gates of teshuvah — which are the aspect of the forty-nine letters of the tribes — even so — You yourself return to us — in the merit of the tribes — which are the aspect of the forty-nine gates of teshuvah, as stated above. And this is what is written [Hoshea 3]: "afterwards the children of Israel shall return — and seek Hashem their G-d — and Dovid their king." Meaning: they will be awakened to return to Hashem and seek His face always — through the saying of Tehillim composed by Dovid, may peace be upon him. Tanina Siman 77 · סימן ע"ז Retzu'ah Hayesah Yotzeis — "The Strap Would Go Out"

רְצוּעָה הָיְתָה יוֹצֵאת · Likutay Moharan II:77 What the dwellers of Eretz Yisrael have — for the most part — sufferings — as is explained in Likutay Moharan Kama, Siman 187 — is because there is the primary increase of da'as — for Avira d'Eretz Yisrael machkim. And therefore their pain is even greater — the aspect of: "one who increases knowledge increases pain." But through eating there in holiness and with awe of Heaven — through this a sweetening is made — so that the pain not overpower too greatly, G-d forbid. And this is what is written: "and you shall eat before Hashem your G-d", etc., "the tithe of your grain," etc., "in order that you learn to fear Hashem your G-d," etc. — for there is the primary awe — as stated above many times. And through such eating — the mouth is made into the aspect of the full stature of the human being [komas ha-adam] — as is explained within the ma'amar. For Eretz Yisrael is the aspect of Malchus — as is known — the aspect of Malchus peh [Kingdom of the mouth]. And therefore there is the primary awe — the aspect of the awe of kingship [mora ha-malchus]. And the livelihood flows through the Malchus. And therefore the primary livelihood flows from the abundance of Eretz Yisrael — the aspect of: "the land gave its produce" — the aspect of: "for the land and for the sustenance." And therefore at the time of eating — and in particular when one merits to eat there in Eretz Yisrael — the awe approaches the person. And when one eats in holiness and draws upon oneself the awe that comes to him then at the time of eating — through this the mouth is made into the aspect of the full stature of the human being. (And therefore it is explained in the books that Eretz Yisrael is in the shape of the literal full stature of the human being — as is known.) And through this one merits an even greater ascent — until one is made into the aspect of the supernal human being — and one merits the aspect of the Shechinah speaking from within his throat — which is the aspect of Ruach HaKodesh and prophecy — whose primary is in Eretz Yisrael — as is explained in the holy Zohar. And behold — it has been explained elsewhere that the sanctity of Eretz Yisrael is in the aspect of tefillin — and tefillin are the aspect of the mochin — this being the aspect of the sanctity of mochin d'gadlus that one merits in Eretz Yisrael. And: "the beginning of wisdom is the awe of Hashem" — therefore there is the primary awe. And the awe is in the aspect of the strap [retzu'ah] that passes through the passage [ma'avarta] of the tefillin. And from the aspect of this strap — some pain and suffering is derived — for Eretz Yisrael is one of three things given through suffering. But sometimes it is so derived, G-d forbid, until the pain and suffering come from the aspect of the fallen awes — the evil strap [retzu'ah bisha], G-d forbid. And through eating in holiness and with awe of Heaven — through this the fallen awes are sweetened and elevated — and one is saved from the aforementioned pain. And this is what Yehoshua and Calev said: "and you — do not fear the people of the land — for they are our bread" — "and Hashem is with us — do not fear them — for they are our bread" — specifically "our bread" — see Rashi. For through eating in holiness the fallen awes are sweetened and elevated, as stated above.

Tanina Siman 78 · סימן ע"ח Chesed Chinam — "Free Lovingkindness" חֶסֶד חִנָּם · Likutay Moharan II:78

Eretz Yisrael is called Eretz HaChayyim — for the primary life is the Torah — and: "there is no Torah like the Torah of Eretz Yisrael." And therefore our Sages said that the primary exile was on account of the sin of the nullification of Torah — as it is said: "My people went into exile for lack of knowledge." But our Sages have already said [Berachos 35b]: it is written: "the book of Torah shall not depart from your mouth," etc. — and it is written: "and you shall gather your grain," etc. — "conduct yourself in them in the way of the world," etc. — see Rashi. Meaning: for sometimes the nullification of Torah is itself its fulfillment. But even so — who would be satisfied with this — to be separated from life even for a moment? And therefore the primary vitality in the time that one is compelled to nullify oneself from Torah and engage in worldly affairs — is through the aspect of derech [the way] to Eretz Yisrael itself. Which is the aspect of the great Chesed — and the treasury of free gift [otzar matnas chinam] — through which the world was sustained before the giving of the Torah — through the Torah hidden within the ten utterances clothed in everything in the world. Through this Israel merited to conquer Eretz Yisrael — the aspect of: "He related the power of His acts to His people — to give them the heritage of the nations." But because it is impossible to receive from the treasury of free gift without being close to the Torah — this being the aspect of: "and He gave them the lands of nations", etc., "so that they guard His statutes and observe His Torahs" — therefore one must persist greatly in Torah study — the aspect of: "the book of Torah shall not depart from your mouth." Only at the time of compulsion to nullify — then one receives vitality from the aspect of the aforementioned free Chesed. And therefore Avraham our father was the first to the inheritance of Eretz Yisrael — because he was the man of Chesed. And this is the aspect of: "Your lovingkindness, Hashem, fills the earth — teach me Your statutes." For the primary light of the aforementioned free Chesed shines in Eretz Yisrael — through which one receives holy vitality even at the time when one nullifies oneself from Torah study. But it is impossible to receive from it except through being attached to the Torah, as stated above — therefore: "I sought Your statutes — teach me." And because the primary vitality is received from the aforementioned free Chesed — through the great Tzaddikim who are attached to Torah with great attachment — therefore at the time when they are compelled to nullify from Torah study — they receive vitality from the aspect of the aforementioned free Chesed — and through this they revive all the simple people [peshutim] called prostaks — as is explained within the ma'amar. Therefore: "the righteous shall inherit the land" — and it is written: "and your people — all of them are righteous — forever they shall inherit the land." For through being attached and connected to the Tzaddikim — through this they too receive from the aforementioned free Chesed — until they all merit to be called Tzaddikim and inherit Eretz Yisrael. And with this one can explain in a way of pleasantry the words of Tosafos there in Berachos, on the word kan — what they wrote: "and here regarding those who do and those who do not — they are like one another" — meaning: those who do not fulfill His will in full are attached to the true Tzaddikim who do fulfill His will in full — through this they too are called in the category of those who fulfill His will — and then they too conquer Eretz Yisrael — until the produce is called their grain — even though they do not fulfill His will in full — to the extent that they are compelled to do their work themselves — they too receive then vitality from the hidden Torah — the aspect of the aforementioned free Chesed. And according to the explanation of the Maharsha — that those who do and those who do not means: those who need to do work and those who do not need to do work at all — rather their work is done by others — this will be explained similarly — for since they are like one another and attached to one another — they too receive from the aforementioned free Chesed — even though they need to nullify from Torah and do their work themselves, as stated above.

And therefore our Sages said: "Yerushalayim was destroyed only because they showed contempt for Torah scholars in it." For through this they could not receive from the aforementioned free Chesed — through which they conquer Eretz Yisrael. And then: "My people went into exile for lack of knowledge" — meaning: for the nullification of Torah, as stated above. And therefore: "the people that dwells in it — their iniquity is forgiven" — for the aforementioned free Chesed revives and protects even those who are distant from Torah — and even those who transgressed the Torah, G-d forbid — as Moshe Rabbainu, may peace be upon him, accomplished to atone for the sins of Israel through the aforementioned treasury of free gift. And with this one understands the virtue of tzedakah to Eretz Yisrael — for through the people of the Diaspora doing Chesed with the people of Eretz Yisrael — where the aforementioned free Chesed shines — through which they conquer Eretz Yisrael — through this an illumination from the aforementioned free Chesed is drawn also upon them — until they too can conquer all the places of their dwelling and sanctify them with the sanctity of Eretz Yisrael. And because the primary perfection of prayer is in the aspect of va'eschanan — meaning: to ask the Holy One Blessed be He only for a free gift — as our Sages said — therefore the primary perfection of prayer is in Eretz Yisrael — where the primary illumination of the aforementioned free Chesed shines. And this is what our Sages said: "one should direct his heart toward Eretz Yisrael." For everything depends upon the attachment and the intention of the heart toward the source of the drawing of the revelation of the aforementioned free Chesed. And this is what the Sages said: "and va'eschanan", etc., "in order that he enter Eretz Yisrael" — as stated above. For since the primary path to Eretz Yisrael is through the aforementioned free Chesed — therefore he prayed then in the aspect of a free gift. And conversely — for he wanted to draw the aforementioned free Chesed — through praying and asking about this — to enter Eretz Yisrael — where the primary illumination of the aforementioned free Chesed shines — and through this itself he would also enter Eretz Yisrael. And see within the ma'amar — it is explained that in Eretz Yisrael there are ten holinesses corresponding to the ten utterances — and each utterance has its awe, etc. — for there is awe above awe. And it has already been explained many times above that there is the primary perfection of awe. And similarly there is the primary perfection of emunah and simplicity and straightforwardness without any philosophical wisdoms, etc. (And this itself is the primary holy wisdom that one merits in Eretz Yisrael.) And through this one can come to great joy — as is explained within the ma'amar. And this is the aspect of the perfection of joy that one merits in Eretz Yisrael — as stated above many times. Tanina Siman 79 · סימן ע"ט

HaKol Kol Yaakov — "The Voice Is the Voice of Yaakov" הַקּוֹל קוֹל יַעֲקֹב · Likutay Moharan II:79 It is explained within the ma'amar — that "to give them the land of their sojournings" [which is Eretz Yisrael] alludes to teshuvah — as Onkelos translated: "ar'a tutvavoson" [the land of their dwelling / sojourning]. And also megurayhem [their sojournings] alludes to the gathering of the sparks in teshuvah to Eretz Yisrael — "Hashem builds Yerushalayim — He gathers the scattered of Israel." And through this the aspect of time ascends and is united in the aspect of above time. And therefore there is the primary length of days — as our Sages said — for it is closest to the aspect of above time. And this is the aspect of: "always — the eyes of Hashem your G-d are upon it — from the beginning of the year to the end of the year." Meaning: the aspect of time — which is the aspect of the end of the year — the aspect of the end of days — ascends and is united in the aspect of above time — which is the aspect of the beginning of the year. And therefore Rosh HaShanah is the aspect of a long day [yoma arichta] — as our Sages said. And this is what is written regarding the final redemption [Yeshayahu 2, Michah 4]: "and it shall be at the end of days — specifically — the mountain of the house of Hashem shall be established," etc. — and it is said [Hoshea 3]: "afterwards the children of Israel shall return," etc., "and they shall come trembling to Hashem and to His goodness — at the end of days." For this is the primary perfection — to include and elevate and unite the aspect of time — which is the aspect of the end of days — to the aspect of above time — until through time specifically they shall receive all the salvations and consolations and all the good — the aspect of: "and there shall be faithfulness of your times — specifically — I will hasten it." And through all of this one merits to hear the holy voice — this being the aspect of: "and the voice of the turtledove is heard in our land" — specifically. And this is the aspect of: "sun, stand still at Giv'on," etc. — the aspect of the nullification of time. And this is what is said regarding the future: "and there shall be one day — known to Hashem — neither day nor night" — the aspect of the nullification of time.

Tanina Siman 81 · סימן פ"א Raglei HaKedushah — "The Feet of Holiness" רַגְלֵי הַקְּדוּשָׁה · Likutay Moharan II:81

Eretz Yisrael is the aspect of the feet of holiness — the aspect of: "and the earth is the footstool of My feet" — and it is written: "bow down at His footstool." And it is aligned opposite the upper Eretz Yisrael and Yerushalayim — which is the aspect of Binah [leva de-chol alma — the heart of all the world] — as is known. And there is the source of joy — the aspect of: "You have put gladness in my heart." And therefore the virtue of engaging in Torah and mitzvos with great joy in Eretz Yisrael is very great. As it is written: "because you did not serve", etc., "in joy," etc. And in particular when the joy reaches to the feet — and one dances with his feet — through this one elevates, as it were, the lower Yerushalayim to the aspect of the upper Yerushalayim — and elevates and rectifies all the aspects of the feet explained within the ma'amar. And this is what is placed adjacent: "I rejoiced with those who said to me: 'let us go to the house of Hashem' — our feet were standing in your gates, O Yerushalayim — Yerushalayim that is built — like a city that is joined together within it" — as stated above. Tanina Siman 82 · סימן פ"ב Ki Teitze — "When You Go Out"

כִּי תֵצֵא · Likutay Moharan II:82 Eretz Yisrael is the aspect of: "a woman who fears Hashem" — as is known — which is the aspect of Chavah — the aspect of Malchus peh [Kingdom of the mouth] — as stated above many times. And the primary of her perfection and vitality is when she is connected to Him, blessed be He — this being the aspect of: "the earth is Hashem's and its fullness" — as is explained within the ma'amar — and it is explained in the holy Zohar that this verse is directed toward Eretz Yisrael. And the primary vitality is the mochin and wisdom — this being the aspect of mah — the power of mah [koach-mah]. And therefore: "there is no wisdom like the wisdom of Eretz Yisrael." And it is written: "and you shall see the land — what it is [mah hi]" — and it is written: "how beloved are Your dwelling-places," etc. And therefore it is written: "and the humble — specifically — shall inherit the land." For one who takes the aspect of Malchus for himself — meaning: who has arrogance and says: I shall rule — through this it goes to him not in order. And therefore the primary destruction and exile was through pride and arrogance — as is explained in many verses. And the destruction and exile is in the aspect of not-in-order — the aspect of: "a land of deepest darkness — like darkness itself — and without order." And as is understood from the words of our Sages regarding this verse [Sotah 49a] — and see there the aspect of the aggados. And therefore the primary tikkun and redemption is through the proud ones of Israel being nullified — as it is written: "for I will then remove from your midst the exultants of your pride" — and as our Sages said. And this is the primary teshuvah — which is made through the trodden path [derech kevushah] that Moshe Rabbainu, may peace be upon him, trodden during the forty days of the favorable time — and it is through his having bound himself to all of Israel — even with the most lowly among the lowly — the aspect of: "all of them have gone corrupt together" — [kulloh sag yachdav] — (which is drawn from the illumination of the holy Name Samech-Gimel) — and this is the aspect of chirik [the vowel-point] — as is explained within the ma'amar. And this is the aspect of the sanctity of Eretz Yisrael — in which the holy Name Samech-Gimel shines — as is understood in Megaleh Amukos, aspect 213. And this is the aspect of: "and your people — all of them are righteous — forever they shall inherit the land" — the aspect of kulloh sag yachdav — as stated above — and as is explained within the ma'amar. And also Eretz Yisrael is the aspect of chirik — as is brought in the Tikkunim: "and the earth is the footstool of My feet — this is chirik." And this is the aspect of: "the whole earth is full of His glory" — the aspect of: "and His kingdom rules over all."

And similarly — everything that Moshe ascended to the most supernal level — he found there the attainment of His G-dliness, blessed be He, even more greatly. This being the aspect of: "if I ascend to heaven — there You are" [the aspect of: there Ehyeh — in its full numerical value — Kuf-Samech-Alef] — and his eyes did not dim, G-d forbid, from the abundance of light — for he merited to the aspect of: "and I will cover you with My palm" — which is the aspect of segol [the vowel-point], etc. — as is explained within the ma'amar. And this too is the aspect of the sanctity of Eretz Yisrael — in which the Name Ehyeh shines — as it is written: "sojourn in this land — and I will be [ve-ehyeh] with you." And similarly it is said to Yehoshua: "for you shall bring the children of Israel to the land", etc., "and I will be [ve-anochi ehyeh] with you." And there is the aspect of the holy palm — as it is written [Yeshayahu 49]: "upon the palms I have engraved you — your walls are before Me always" — and [Yeshayahu 62]: "and you shall be a crown of beauty in the hand of Hashem — and a royal diadem in the palm of your G-d." And this is the aspect of: "and it shall be lifted up — and inhabited beneath it" — for even though it ascends to a great and exalted level — it shall not fall through this, G-d forbid, from its level in the service of Hashem — from the abundance of light, G-d forbid — but rather it shall dwell beneath it and in its place — through the aspect of "and I will cover you with My palm," as stated above. And this too is the aspect of the warning in Parshas Ekev: "lest you eat and be satisfied", etc., "and silver and gold multiply for you — and all that you have multiplies — and your heart grows haughty and you forget," etc. — "and you shall remember Hashem — for He is the One who gives you strength," etc. Meaning: that your thought should be bound to the Holy One Blessed be He — this being the aspect of machshavah — chashov-mah — the aspect of the holy Name Mah — which is the primary strength and vitality — the aspect of mah chayyenu — mah kochenu [what is our life — what is our strength] — this being the aspect of chochmah — koach-mah — as is explained within the ma'amar. Tanina Siman 83 · סימן פ"ג Al Yedei Tikkun HaBris — "Through the Rectification of the Covenant"

עַל יְדֵי תִּקּוּן הַבְּרִית · Likutay Moharan II:83 The primary tikkun of the bris is through the sanctity of Eretz Yisrael — the aspect of: "and I will give you", etc., "and you shall guard My covenant." And there is the primary tikkun of prayer — as it is written: "and they shall pray toward you through their land." And there is the primary sprouting of the horn of Mashiach — as it is written: "there I will cause a horn to sprout for Dovid — there" — specifically. And the totality of Mashiach is in the Patriarchs — this being the aspect of what the speech is comprised of fire, water, and wind — as is explained within the ma'amar. This being the aspect of: "praiseworthy are you, O land — whose king is the son of a free man" — and it is written: "and you shall proclaim freedom in the land." And freedom is the aspect of the sanctity of Shabbos — this being the aspect of: "and the land shall rest — a Shabbos for Hashem." And Shabbos is: shin-beis [shin and beis — the house of speech] — the aspect of the speech of prayer — which is comprised of fire, wind, and water — this being the aspect of: "and His cluster upon the earth He has founded," as stated above. And the sanctity of Shabbos is the ultimate knowledge — which we do not know — the aspect of: "I said: I shall become wise — but it is far from me" — this being the aspect of the sanctity of Eretz Yisrael — which is called eretz merachakayim [a land of far distances] — because of this — and as is brought within the ma'amar above, Siman 40. And this is the aspect of: "and he saw the place from afar." And this ultimate goal is the primary makom [the place / G-d] — meaning: the Makom shel olam [the Place of the world] — this being the aspect of: "and he saw the place from afar." And therefore it is said of Avraham: "to the place where he had stood," etc. — this being the aspect of one who fixes a place for his prayer.

And on Shabbos it is written: "let no man go out from his place," etc. — this being the aspect of what it is forbidden to go out from Eretz Yisrael to the Diaspora — and on the contrary: all ascend to Eretz Yisrael — for there is the place of every one. And then one sheds the body of the afflicted one [guf ha-metzora], etc. — for the place causes — the aspect of: "remove your shoes," etc., "for the place upon which you stand is holy ground" — holy ground specifically — the aspect of Eretz Yisrael — and in particular on Har HaBayis where it is truly forbidden to enter with one's shoes. And then one is clothed in a holy body from Gan Eden — for Eretz Yisrael is from the aspect of Gan Eden — as is known. (And also in the discourse of Rabbi Shimon, Siman 61 in Likutay Moharan Kama, it is explained regarding the sanctity of bodies that were fashioned in Eretz Yisrael, etc.) And the holy body is called basar [flesh]. And this is the aspect of what is written [Yechezkel 11]: "and I will give you the soil of Israel," etc., "and I will remove the heart of stone from your flesh — and I will give you a heart of flesh." And then his mazal is elevated — and he merits wealth — the aspect of: "the blessing of Hashem — it makes rich." And the primary blessing of Hashem is in Eretz Yisrael — as it is written: "go for yourself from your land," etc., "and I will bless you" — and our Sages expounded: with money. And it is written: "for there Hashem commanded the blessing." And then his good inclination is also strengthened — meaning: heart of flesh = good inclination, etc. — this being the aspect of: "and I will give you a heart of flesh," as stated above. And then the sadness that comes from stress and poverty is nullified — but in Eretz Yisrael it is written: "where you shall eat bread — not in poverty." And similarly the scoffing is nullified — which is the aspect of: "the laughter of the fool" — through the aspect of the aforementioned heart of flesh — which is the aspect of: "a wise heart is on his right" — this being the aspect of Eretz Yisrael — whose air makes one wise — and it is the aspect of the right — as stated above many times. And through this right — the fallen loves and awes are raised up and transformed to holy loves and awes. This being the aspect of the sanctity of Eretz Yisrael — where the primary light of love and awe shines in fullness — as stated above many times. And they are the aspect of yud-heh — whose primary illumination is in Eretz Yisrael — as stated above many times — the aspect of yud-heh in the land of the living. And then their eyes see wonders — the aspect of: "uncover my eyes — and I will behold wonders from Your Torah", etc. — the aspect of: "true Torah was in his mouth" — as is explained within the ma'amar. And all of this is in its fullness in Eretz Yisrael — for: "there is no Torah like the Torah of Eretz Yisrael" — and there one merits even more to attain the wonders of the Torah. And the primary light of the eyes is in the Bais HaMikdash — as is explained within the ma'amar. And through this the leaven and the leavening in a person's heart — that entices him to find fault with the Torah scholars of the generation and to say: this one is fine and that one is not fine, etc. — is nullified. But in Eretz Yisrael there is the primary perfection of faith in the Sages — as stated above many times. And the Torah scholars themselves there love one another — as our Sages said. And then the heart can blaze in Torah study with flames of love, etc. And the primary flames of love flow from the aspect of the supernal no'am — which is the aspect of the mochin of Eretz Yisrael — as is explained within the ma'amar above — in the discourse Chavalim Naflu Li BaNe'imim, Siman 71 of Tanina. And the Shechinah covers with Her wings over the blood of Israel in love, etc. — this being the aspect of the covering of blood with earth. And this is the aspect of: "for the blood of His servants He shall avenge", etc. — and: "and He shall atone for His land — His people." And therefore: "the people that dwells in it — their iniquity is forgiven" — and as our Sages said: "for love covers all transgressions" — and as is explained within the ma'amar. Tanina Siman 84 · סימן פ"ד

Dveikus — "Cleaving" דְּבֵקוּת · Likutay Moharan II:84 The primary bonding and cleaving to the Holy One Blessed be He is in Eretz Yisrael — as stated above many times. And the primary is through the perfection of prayer which is in Eretz Yisrael. And this is the aspect of: "and this is the gate of heaven." For Eretz Yisrael is the aspect of the Shechinah — the aspect of Malchus — as is known. And because the wicked kingdom — the aspect of pride and arrogance — wishes to take hold of it, G-d forbid — therefore one must be especially careful there to pray with force — in order to give strength to the prayer — which is the aspect of the holy Malchus — to overcome the wicked kingdom. And through this the union of the Holy One Blessed be He and His Shechinah is made — and the oath that He swore to the Patriarchs is renewed — as is explained within the ma'amar. This being the aspect of: "in order to establish His covenant that He swore to your fathers" — for all of this is the aspect of the sanctity of Eretz Yisrael — as it is written: "and also I established My covenant with them to give them the land of their sojournings," etc. — (and see Zohar Vayeishev 182b: "what is 'and I swore to her' — to be clothed in the secret of the seven supernal lights," etc. — "that you shall not take a wife for my son", etc. — "for all those who merited to be buried in the land of Israel — they will arise first," etc.)

Tanina Siman 85 · סימן פ"ה Agozim — "Nuts" אֱגוֹזִים · Likutay Moharan II:85 Eretz Yisrael is one of three things given through suffering. And sufferings are the aspect of the back — the aspect of the nape — the aspect of Leah. And the eyes of Leah were soft — from the weeping — this being the aspect of the weeping of twenty-one days that the Egyptians have — corresponding to which in the tree is the luz [hazel-nut tree]. And through this specifically one enters Eretz Yisrael — which is the aspect of Rachel — as is known. This being the aspect of what the resurrection of the dead will specifically be through the bone of luz in the nape of the human being. And therefore our Sages said: "and he showed them the entrance of the city" [Shoftim 1] — "the luz stood at the entrance of the cave — through which one enters the city," etc. And afterwards they said: "its name remains so until today — meaning: the name of that city — Luz — that this man built — who showed them the entrance of Beis El — which Sancheriv did not disturb", etc. — "and the angel of death has no dominion over it," etc. Meaning: for there is some illumination there from the resurrection of the dead that will come through the bone of luz. And therefore this matter was specifically in the inheritance of the children of Yosef — since they are from the children of Rachel. Tanina Siman 86 · סימן פ"ו Da She'Al Yedei — "Know That Through" דַּע שֶׁעַל יְדֵי · Likutay Moharan II:86

Eretz Yisrael is the aspect of emunah — as stated above many times. And this is what is written: "and spirit to those who walk in it" — the opposite of the aspect of idolatry and heresy — which are in the aspect of: "even so there is no spirit in their mouths." And also it is the opposite of those of little faith [ketanay emunah] — who are in the aspect of shortness of spirit [kotzar ruach]. For in Eretz Yisrael is the aspect of arichas apayim [long-suffering — literally: length of the nose / face] — which is the aspect of: "He Who extends His spirit" — as is explained elsewhere. And therefore those who dwell in Eretz Yisrael are in the aspect of banim [children] — and not in the aspect of servants — as is brought. For they can attain a great level in the service of Hashem without harsh labors. And this is what is written [Yeshayahu 14]: "for Hashem will have compassion on Yaakov — and will yet choose Israel — and will place them on their own soil", etc. — "and it shall be on the day that Hashem gives you rest from your pain and your anger — and from the hard labor with which you were made to serve." But even there one must especially be careful to strengthen and believe in the sanctity of Eretz Yisrael — which is the aspect of emunah — and to believe also in oneself — that even though it seems to him that he is at a lowly level — and he does not feel within himself any increase of sanctity through his dwelling in Eretz Yisrael — even so he shall believe with complete faith that certainly upon him too the sanctity of Eretz Yisrael illuminates and protects and shines — until he can merit through it to the service of Hashem in truth with ease. For even his not believing in himself is sometimes the aspect of a blemish of emunah — to the extent that he needs harsh labors for this — this being the aspect of: "for who has despised the day of small things?", etc. — as is explained within the ma'amar. And as is also explained regarding this matter in the discourse of Rabbi Shimon, Siman 61 of Likutay Moharan Kama — and as is explained also elsewhere. Tanina Siman 87 · סימן פ"ז Da She'Kavanas Elul — "Know That the Intention of Elul"

דַּע שֶׁכַּוָּנַת אֱלוּל · Likutay Moharan II:87 The primary path that opens in the month of Elul is drawn from the two holy Names — which are Havayah and Ehyeh — in their full spellings — which are Samech-Gimel and Kuf-Samech-Alef — together dalet-resh-kuf in gematria — which is the numerical value of derech [path / way]. And these holy Names shine in the sanctity of Eretz Yisrael — as stated above in Siman 82. And therefore Eretz Yisrael is called the right — as stated above many times. For yamin [right] in its full spelling — yud-mem-yud-nun — is also the numerical value of derech — as is explained in the kavanos [mystical intentions] of Elul. And this is: "in all the way that Hashem commanded", etc., "you shall walk — so that you live", etc., "in the land that you shall inherit." And Eretz Yisrael is the aspect of emunah — and the aspect of: "a woman who fears Hashem" — as stated above. And it is the aspect of the tikkun of the bris — as is known. And also because one must especially be careful there in the guarding of the bris — as our Sages said: "on condition that: 'and you shall guard My covenant.'" And it is said in Parshas Arayos: "do not defile yourselves with all of these — for with all of these the nations that I am casting out were defiled", etc., "and the land was defiled", etc., "and the land vomited out its inhabitants," etc. — see there. And therefore there is the primary holy coupling. This being the aspect of what our Sages said: "the man compels his wife — and even the wife compels her husband — to ascend to Eretz Yisrael." And therefore Avraham said to Eliezer: "beware lest you return my son there — Hashem — the G-d of heaven", etc., "and who swore to me saying: 'to your seed I will give this land' — He shall send His angel before you — and you shall take a wife for my son from there." The initials of: "l'fanecha v'lakachta ishah l'vni misham" spell Elul. And: "v'im lo soveh ha-ishah laleches acharacha," etc. — he hinted to him through this also the intention of Elul — as is explained within the ma'amar. Only: "my son — do not return there" — for the primary holy couplings and the tikkun of the bris is in Eretz Yisrael, as stated above. Tanina Siman 88 · סימן פ"ח Tzarich Lizaher — "One Must Be Careful" צָרִיךְ לִיזָּהֵר · Likutay Moharan II:88 The primary perfection of the growth of the land in holiness as is fitting is in Eretz Yisrael. And therefore there is the primary of all the mitzvos that are practiced regarding the growths of the land — leket, shichechah, pe'ah, shemitah, and all similar things. And one must especially be careful there not to cut a tree before its time — and not a fruit before its ripening. And this is the aspect of what is explained in tractate Shevi'is [chapter 4]: "from when may one eat the fruit of the tree in the seventh year?", etc. — "and any tree — once it has reached the season of tithes — it is permitted to cut it," etc. — see there in the commentary of the Rav Bartenura. (And there is still more to explain in this.) And similarly the primary gathering of the lost things is to Eretz Yisrael — as it is written: "on that day a great shofar shall be blown", etc., "and those who were lost shall come", etc., "and they shall bow to Hashem on the holy mountain in Yerushalayim" — and it is said: "Hashem builds Yerushalayim — He gathers the scattered of Israel." And this is the aspect of what is explained within the ma'amar regarding the angel, etc. — and they always search after the lost things — and they sound the shofar blasts of tashrat [tekiah — shevarim — teru'ah — tekiah] — this being the aspect of: "on that day a great shofar shall be blown," as stated above. And therefore the conquest of Yericho — which is the first conquest of Eretz Yisrael — is through shofars. And because the matter of finding one's match — as stated above in Siman 87 — is also related to the matter of finding the lost things through the aforementioned angel — therefore Avraham said: "He shall send His angel before you," etc. And this is what is said regarding the future [Malachi 3]: "behold I am sending My angel — and he shall clear the way before me" — the aspect of the aforementioned path. For they always dig and search after lost things — therefore it is said: "let us send men before us — and they shall dig out the land for us — and bring us back word about the way by which we shall ascend," etc. And similarly of Yehoshua it is said that he sent to dig out the land — lachafor — specifically. And because even the Tzaddikim who dig and seek after the lost things — sometimes return and become lost themselves — and this is the aspect of: "a time to lose" — and as is explained elsewhere — meaning: for through some lost things being lost — one is awakened even more to search after one's own lost thing — until through this one finds even more lost things of others. And this is the aspect of: "why is the land lost?", etc. — meaning: it lost its inhabitants who were exiled from it. For even though there in Eretz Yisrael all the lost things are found, as stated above — even so it too has lost things — for it too sometimes loses — the aspect of: "for the righteous man perishes in his righteousness." And this is in order that through this even greater lost things be found for it, as stated above. And this is the aspect of what our Sages said: "Israel went into exile only in order that converts be added to them" — as stated above. And there are wondrous matters in this, etc. — as is explained within the ma'amar. For there are some lost things that come through desires, etc. — meaning: this too is the aspect of one who eats a fruit before its ripening. And this aspect is found sometimes even among the great Tzaddikim — in the manner of what our Sages said: "Bat Sheva was worthy for Dovid — but he ate her while unripe [pagah]." And our Sages also said: "Dovid was not fitting for that incident", etc., "except in order to teach the path of teshuvah to the individual" — as stated above — for through this he came to the aspect of being lost — and through this specifically things even more lost were found — for through this specifically the path of teshuvah was illuminated in the world. And in this manner our Sages also said: "a parable of a princess who lost something", etc., "and the other lost things also rejoiced to meet her — for through searching and finding the lost thing of the princess — through this their lost things too would automatically be found" — also as stated above. And this is what our Sages also said: "and va'eschanan to Hashem — to say — what is 'to say'? Moshe said before the Holy One Blessed be He: Master of the world — let my sin be written for the generations — a parable of a king who said: whoever eats the unripe fruits of the seventh year — they parade him around [kompas]. A certain woman went and gathered and ate. They began to parade her around. She said to the king: please — let these unripe fruits be hung around my neck — so that they should not say: she was found to have sorcery or licentiousness," etc. — as stated above. For there are lost things that come, G-d forbid, through outright sins. And there are lost things that are only in the aspect of one who eats a fruit before its ripening. But even this needs tikkun — as stated above. And then it can be that through this specifically things even more lost are found. This being the aspect of what Moshe remained in the wilderness — in order to elevate and return through this all the dead of the wilderness — and bring Israel out from their exile — as our Sages said. And there is still much more to explain in this — and it is easily understood to one who studies. And this is what our Sages said: "and the leaders came", etc. — "a parable of a maidservant who went to the spring — and a clay vessel fell from her hand", etc., "and afterwards a princess came and she dropped a golden vessel," etc. — literally as stated above. Tanina Siman 89 · סימן פ"ט HaDa'as Meshadech — "Knowledge Makes Matches" הַדַּעַת מְשַׁדֵּךְ · Likutay Moharan II:89 In Eretz Yisrael there is the primary perfection of da'as and the perfection of Torah — as stated above many times. Therefore from there is the root of all matchmaking — the aspect of: "from Hashem this matter went out" — and our Sages expounded: from Har HaMoriyah. And as is brought above in Siman 2 — on the discourse of the days of Chanukah, etc. And also because Israel are bound and cleaved to the Holy One Blessed be He — the aspect of betrothal and matchmaking — as our Sages said — and as it is written: "and I will betroth you to Me forever," etc. And even though in truth the souls of Israel are literally a portion of G-d from above — and are included in oneness with Him, blessed be He — as our Sages said — even so — while they are in this world clothed in corporeality — they appear as two actual opposites with the Holy One Blessed be He, as it were. For He, blessed be He, is above all spirituality — and "no thought can grasp Him at all." But the da'as and the holy Torah are what match them — so that they should be bound and cleaved to the Holy One Blessed be He always — even in this world. And similarly — that the Holy One Blessed be He should dwell with them always — as our Sages expounded regarding the verse: "and they shall take for Me a portion," etc. And because the primary perfection of Torah and da'as is in Eretz Yisrael — therefore our Sages said: "if you enter the land — you receive My G-dliness," etc. — as stated above. Tanina Siman 90 · סימן צ' Ta'am Al Sheviras Keli Cheres — "The Reason for Breaking an Earthenware Vessel" טַעַם עַל שְׁבִירַת כְּלִי חֶרֶס · Likutay Moharan II:90 Eretz Yisrael is the aspect of: "a woman who fears Hashem" — as is brought. And this is what is said [Yehoshua 2]: "and Yehoshua sent two men as spies — charesh" [silently / disguised as potters — cheres] — and our Sages expounded: "load yourselves with pots [kideiros]," etc. And this was at the beginning of their entry into the land. And it is said [Yehoshua 11]: "and the land was quiet from war" — and its Targum: "ve-ar'a shadicas mi-mevad krava" [the land was settled from making war] — meaning: the matchmaking was completed in fullness. And at the time of the destruction it is said [Yirmiyahu 19]: "go and buy a potter's earthenware flask," etc., "and go out to the valley of Ben Hinnom — at the entrance of the Pottery Gate," etc. — and he prophesied there about the destruction and exile — "and break the flask," etc., "and say to them: so shall I break this people and this city — as one breaks the vessel of the potter," etc. — see there. And it is one matter with the breaking of an earthenware vessel at the time of a matchmaking. For Eretz Yisrael is one of three things given through suffering — and one must accept the sufferings with love (so as not to betray her and leave through this, G-d forbid, to the Diaspora) — for: "the people that dwells in it — their iniquity is forgiven" — and automatically one is saved from Gehinnom. And similarly if one's time goes well for him — for in truth mostly a person has there all good — for it is a blessed land with all good — "a land flowing with milk and honey," etc. But regarding this too the verse warned: "lest you eat and be satisfied", etc., "and your heart grows haughty and you forget," etc. — and one must remember that there is Gehinnom and reward and punishment, as stated above — in order not to betray her sanctity — and not to be drawn after the desires of one's heart. For one must especially be careful in this there — for there is the King's palace — as is brought. Tanina Siman 91 · סימן צ"א Vayedaber — "And He Spoke" וַיְדַבֵּר · Likutay Moharan II:91 Eretz Yisrael is the aspect of the lower wisdom — as is known — and in it shines also the aspect of the upper wisdom — this being the aspect of: "Hashem — through wisdom He founded the earth." And see in Megaleh Amukos, aspect 144. And therefore: "there is no wisdom like the wisdom of Eretz Yisrael." And there is the primary perfection of the study of the Rebbe with students — the aspect of: "and all your children shall be disciples of Hashem" — specifically in Eretz Yisrael. And also Eretz Yisrael is the aspect of the heart — the aspect of "liva de-chol alma" [the heart of all the world] — this being the aspect of the letter lamed — and its air makes wise from the side of wisdom — which is the aspect of yud — as stated above many times in the name of the Tikkunim. And this is the aspect of: "for behold — the kings were assembled," etc. — said in the praise of Tzion — as it is written: "G-d is in her palaces," etc. And this is the aspect of what is written in Parshas Behar: "and the land shall not be sold in perpetuity — for Mine is all the land" — li [Mine] — specifically — the aspect of the aforementioned lamed-yud. And this is what our Sages said: "every place where li is said — it refers to this world and the World to Come" — meaning: the aspect of the lower wisdom and the upper wisdom, as stated above — as is understood in the holy Zohar. And therefore there is the primary tikkun of the blemish of the moon — for there is the primary secret of intercalation and sanctification of the new month — as is known. And there all the wisdoms of the world are connected to the wisdom of the Torah — this being the aspect of: "the discourse of Torah scholars in Eretz Yisrael requires study" — as is explained within the ma'amar. And therefore our Sages said [Midrash Rabbah Vayikra, chapter Lech Lecha]: "the speech of the people of Eretz Yisrael is Torah." And through connecting the lower wisdom to the upper wisdom — through this the wicked are returned in teshuvah — this being the aspect of: "who will arise for Me against evildoers?" And this is the aspect of: "beloved is Eretz Yisrael — for it renders converts fit." And also through this all the judgments are sweetened — and all the iniquities are atoned — this being the aspect of: "the people that dwells in it — their iniquity is forgiven" — and as our Sages said. Tanina Siman 92 · סימן צ"ב Tikkun Le-Mikre Lailah — "A Rectification for a Nocturnal Emission" תִּקּוּן לְמִקְרֶה לַיְלָה · Likutay Moharan II:92 Eretz Yisrael is the aspect of the tikkun of the bris — as is known — and as is explained elsewhere — for it is comprised of the sanctity of all ten types of melody — which subdue the klippah, etc., and rectify the blemish of the bris. Ashrei [praiseworthy] — as it is written: "Hashem shall guard him and keep him alive — and he shall be praised in the land" — and it is said: "whom You choose and bring near — he shall dwell in Your courts," etc. — and it is said: "praiseworthy are those who dwell in Your house." And it is said: "praiseworthy is the man who finds wisdom" — this being the aspect of Eretz Yisrael — whose air makes one wise. And it is said: "praiseworthy is the people who know the sound of the shofar" — and it is explained in the holy Zohar [Vayikra 243] that this refers to the dwellers of Eretz Yisrael. And it is said: "praiseworthy are you, O land — whose king is the son of a free man" — and the holy Zohar said: this was said of Eretz Yisrael. Berachah [blessing] — "go for yourself from your land," etc., "and I will bless you." And it is said: "sojourn in this land — and I will be with you and I will bless you." And it is said: "Hashem bless you from Tzion — for there Hashem commanded the blessing." And it is said: "blessed be Hashem from Tzion." Hallel [praise] — "great is Hashem and greatly praised — in the city of our G-d," etc. And it is said: "praise your G-d, O Tzion." Hodaah [thanksgiving] — as it is said: "there shall yet be heard", etc., "in the cities of Yehudah and in the streets of Yerushalayim — a sound of joy," etc., "saying: 'give thanks to Hashem of hosts,'" etc. [Yirmiyahu 33]. Mizmor [melody / psalm] — as it is said: "sing to Hashem — Who dwells in Tzion." And it is said: "from the wing of the earth we have heard songs." And it is said: "joy and gladness shall be found in it — thanksgiving and the sound of melody." And it is said: "take from the zimras ha-aretz," etc. Nigun [melody / tune] — as it is said: "and our melodies we shall play — all the days of our lives — at the house of Hashem" [Yeshayahu 38]. Nitzuach [conducting / triumph] — as it is said: "to conduct over the work of the house of Hashem." And it is said: "the mountain that G-d desired for His dwelling — indeed Hashem shall dwell there forever [la-netzach]." And it is said: "a tent that shall not be moved — its stakes shall never be removed — forever [la-netzach]" [Yeshayahu 33]. Maskil [contemplative teaching] — as it is said regarding the matter of the Bais HaMikdash: "everything in writing — from the hand of Hashem — Who gave me understanding [hiskil]" [Divray HaYomim I 26]. Shir [song] — as it is said: "sing to us from the songs of Tzion." And it is said: "over these — by their father — with song — in the house of Hashem" [Divray HaYomim I 28] — the aspect of the song that the Levites would say in the Bais HaMikdash. Tefillah [prayer] — as it is said: "and they shall pray toward You toward this place," etc., "toward this house." And it is said: "and they shall pray toward You through their land." And as our Sages said: "one who prays must direct his heart toward Eretz Yisrael — toward Yerushalayim — toward the Bais HaMikdash — toward the Holy of Holies." נ נח נחמ נחמן מאומן Zimras HaAretz — Installment 7e. Likutay Tanina Simanim 66–92 — Complete. Continues: Installment 7f — Sipuray Maasiyos. Zimras HaAretz — Installment 7f: Sipuray Maasiyos, Sichot HaRan, Parparos Na'eh זִמְרַת הָאָרֶץ — סִפּוּרֵי מַעֲשִׂיּוֹת · שִׂיחוֹת הָרַ"ן · פַּרְפְּרָאוֹת נָאוֹת Zimras HaAretz — Installment 7f Sipuray Maasiyos · Sichot HaRan · Parparos Na'eh · Complete Word-for-Word Translation נ נח נחמ נחמן מאומן · Na Nach Nachma Nachman MayUman סִפּוּרֵי מַעֲשִׂיּוֹת · Sipuray Maasiyos Story 1 · סימן א' — מְאַבֵּדַת הַבַּת מֶלֶךְ The Lost Princess It is explained in the Introduction to the Sipuray Maasiyos that the discourse Pasach Rabbi Shimon — in Likutay Moharan Kama, Siman 60 — is like a commentary and explanation on this story, etc. And we do not know among us how much. And it has already been explained above how the discourse Pasach Rabbi Shimon has relevance to the matter of the sanctity of Eretz Yisrael. But also here in its own place there are some allusions to this. For Eretz Yisrael is the aspect of Malchus — the aspect of the daughter of the King — as is known. And it is called a good land — and was given to the good ones — who are Israel — as our Sages said: "let the good come," etc. And when the King became wrathful at her — the aspect of burning anger, G-d forbid — He said that the not-good should take her. Meaning: the aspect of the Sitra Achra and the nations — and they spread out there with their armies — and they go after the waywardness of their hearts — and they fill her with all their desires — and they make all their days like holidays. And the inwardness of the sanctity of Eretz Yisrael is very hidden because of our many sins — and there is no one who seeks and no one who requests — and the Holy One Blessed be He roars and roars over His habitation. And Tzion herself weeps bitterly, etc. And in every generation there are found worthy men of Israel — who are in the aspect of the Viceroy — (for among all the wise men of the nations and all their kingdoms — there is nothing like them — but in Israel: the Holy One Blessed be He revives the dead — so too Israel, etc. — as our Sages said) — who also participate in the pain of the Holy One Blessed be He and the Shechinah, as it were. And they strive to search and seek and reveal her sanctity — and they engage in this with tremendous self-sacrifice and a very long time — until they merit to find the daughter of the King in the place of her exile at least. And she herself reveals to them strategies of how to take her out from there. And the primary is to multiply holy longing and yearning. This being the aspect of: "my soul has longed — indeed my flesh has yearned for You — in a dry and weary land without water," etc. — and it is written: "my soul has longed — indeed it has pined — for the courts of Hashem" — and also to fast. For since the beginning of the blemish was through eating — as it is written: "lest you eat and be satisfied", etc., "and your heart grows haughty and you forget," etc. — and as is explained in the holy Zohar. This being the aspect of: "this our son is a glutton and a drunkard," etc. — and also on the last day not to sleep. For Eretz Yisrael in the inwardness of her sanctity is the aspect of mochin d'gadlus — and sleep is the aspect of mochin d'katnus — the aspect of: "one sixtieth of death" — from which the Sitra Achra has drawing and grasping, G-d forbid. But sometimes the evil inclination overpowers so greatly — until one eats some food that is not in full completeness — and one comes to sleep — and sleeps for a very long time. (This being the aspect of what is explained in the discourse Pasach Rabbi Shimon — that there are human beings who sleep all their days — and all their service of Hashem is only in the aspect of sleep and smallness — and without vitality and sacred intellect. And then their service cannot ascend on high, etc. — and it is explained there that sometimes they come to sleep through eating that is not in full completeness.) And afterwards — when one awakens somewhat from his sleep — and returns and goes to seek and search for the daughter of the King — until he finds her again in the place of her exile. And then she made it a little easier for him regarding the fasts — only the primary is to multiply longing and yearning and much hisbodedus [private personal prayer and meditation] every time. And the primary is to guard oneself from sleep — meaning: to awaken oneself every time — and to renew and strengthen oneself in the service of Hashem every time with a new awakening and with vitality and sacred intellect. For the sanctity of Eretz Yisrael is in the aspect of: "and my heart is awake" — and as it is written: "surely Hashem is in this place — and I did not know." And Rashi explained: "had I known — I would not have slept." But there the sleep was in great holiness — in the aspect of the slumber of prophecy. But from ordinary sleep — which is the aspect of truly smallness of mochin — one must guard oneself greatly. But the evil inclination overpowers so greatly — until it brings one specifically to the aspect of sleep — until there are those who fell through their sleep from all seventy faces of Torah — this being the aspect of what he slept seventy years. And the daughter of the King herself shakes him every time — and he does not wake up — and she weeps and is very bitter — for there is great compassion — greatly — upon him and upon her — as is explained within the ma'amar. But even so she illuminates upon him some impression from her holy makifin — in such a way that when he wakes from his sleep yet again — he will know how to search and seek for her again. But now other strategies are needed. For one must seek her by the mountain of gold and the fortress of pearls — and there he will find her, etc. And even though we do not know how much is his intention, may his memory be for blessing, in this — the holy Torah was given to be expounded — as it is written: "they are expounded for all their desires" — as is known. Therefore it seems in my humble opinion that it is somewhat like what is explained in the fifth tikkun of the latter Tikkunim — in the discourse Kam Rabbi Shimon al raglov, etc.: "avid bigin Shechinata de-ihi be-galusa — and if she is in impurity — behold father and mother — which are Chochmah and Binah — can make a release — and if she has taken a vow from the side of father and mother and they are not willing — I shall ascend to the One of whom it is said: 'for a matter that is wondrous from you' — of whom it is said: 'in what is too wondrous for you do not inquire' — who can dissolve the vow," etc. This being the aspect of what is explained in the discourse Pasach Rabbi Shimon — that there are those who fell so greatly in their sleep — until they must be awakened through stories of ancient times, etc. — which is the aspect of the tikkun of Atik — the aspect of the Zaken [elder], etc. And in the end he merited to find the daughter of the King — and take her out — and return her to her root and her place in peace. And see in the Introduction to the Sipuray Maasiyos — there are matters that are explained there somewhat more. Story 2 · סימן ב' — מִמֶּלֶךְ וְקֵיסָר The King and the Emperor We have not heard any allusion or explanation regarding this story. But the letters stand out and join together by themselves. For it is understood entirely clearly that it speaks of the secret of the union of the Tzaddik and the Knesses Yisrael — which is the secret of the building of Yerushalayim and the redemption of Israel. And how the Shechinah, as it were, is bound to Israel with a strong bond and great attachment — and shall never be separated from them forever and ever. And all the causes that passed over the emperor's daughter — and over the groom who is the King's son — and all in order to separate, G-d forbid, the bond between them. And she — in the greatness of her wisdom and righteousness — passed through all of it — and conducted herself with each one according to his aspect. For the bandits and murderers she killed completely — and all with great wisdom as is explained within the ma'amar — and she escaped from the merchant's son and from the king — and through this great sufferings passed over them — for they were expelled from their places. And how she killed from a distance through the burning glass that melts the ice — that is the old king's son — (and presumably he was from the aspect of the wicked kingship, as is understood) — and burned his brain until he fell through this into the sea waters. And through this the matter was brought around — until they all gathered — and then she returned to the king his daughters of ministers — and he returned to his country and his kingdom. And to the merchant's son she returned his ship with his merchandise — with profit of great wealth many times over — more than what he had — for already there was also all the exceedingly great wealth she had taken from the bandits. And to the King's son — who is her true groom — she said: let us go and travel — and they returned to their home, etc. And certainly in every matter and every matter — and in every word and word — of these stories — there are great and supernal secrets. And everything relates to the secret of the world of Tikkun and the ingathering of the exiles to Eretz Yisrael — and the revelation of the sanctity of Eretz Yisrael through the King Mashiach — and the building of the cities of Yehudah and Israel — an everlasting building. (May it be His will that we merit.) Story 3 · סימן ג' — מַעֲשֶׂה מֵחָכָם וְכוּ' The Wise Man It is explained within the ma'amar that the matters are sealed and closed — except for the allusions that our Rebbe, may his memory be for blessing, revealed himself. But even so it is explained that it speaks of the secret of the world of Tikkun — and the nullification of the klippos and the Sitra Achra — the aspect of: "and the spirit of impurity I will cause to pass from the land." And regarding the wondrous tree — whose every branch and fruit and leaf has a special property — this one is suited for children — and this for healing, etc. And afterwards it alludes that there is a tree — that if it were watered — there would remain nothing of the demons at all. And how there was an earthquake — and the tree was watered entirely — and not a single one of them remained — and they became as if they had never been. (See Yechezkel 47:) "and behold water flowing from beneath the threshold of the house", etc., "and behold on the bank of the river — a very many tree on one side and the other," etc. — "and on the river on its bank — on one side and the other — shall grow every tree for food — its leaf shall not wither and its fruit shall not end — each month it shall bear first fruit — for its waters flow from the sanctuary — and its fruit shall be for food and its leaf for healing." See Rashi who wrote: our Sages explained — to open the mouths of the mute — and the mouths of the barren — and its meaning is the language of healing, etc. — this being the aspect of the aforementioned tree. And if this tree itself is the same tree — that if it were watered there would remain nothing of the demons at all — as seems clear within the ma'amar — then the sun's complaint before the moon regarding this tree — that she shines upon it and dries it out — and similarly what the moon replied to her — that she worries the worry of others — but she worries her own worry and pain — in that the demons draw from her feet and therefore she has no strength in her feet, etc. — and in truth: if this tree had been watered — there would remain none of them at all — and there would automatically be healing also for the moon for her pain. It follows that in the secret of the world of Tikkun — everything will be rectified, as stated above. And perhaps this is the matter of: "and in his Torah he meditates day and night" — the aspect of the joining of day and night in Torah — the aspect of the place where day and night gather together — as is explained within the ma'amar — and: "and he shall be like a tree planted by streams of water" — the aspect of the aforementioned tree. And this is what the Holy One Blessed be He warned Yehoshua at the beginning of the entry into Eretz Yisrael: "the book of Torah shall not depart from your mouth — and you shall meditate in it day and night." And in the battle of Giv'on he said: "sun, stand still at Giv'on — and moon in the valley of Ayalon," etc. And all of this needs further explanation. And this is the aspect of: "sun and moon stood in their lofty place," etc. — see Rashi [Chavakuk 3]. And this is the aspect of: "the mountain of Tzion — the far reaches of the north," etc. — "for behold — the kings assembled," etc. — which are the aspects of the sun and the moon — of whom it is said: "and to rule by day and by night," etc. — and as is understood also in the holy Zohar. And therefore there is the primary intercalation of years and sanctification of the new month. Story 4 · סימן ד' — מַעֲשֶׂה נִסִּים And there in the allusions — afterwards the verse is brought: "and I — I have anointed My king upon Tzion My holy mountain," etc. — for there are included all the portions of the world, etc. And there is the primary rectification of the holy counsel. And see also below in Siman 6 — in the allusions — regarding the matter of: "behold Tzion — city of our appointed times," etc. And this is the aspect of: "for behold the stone," etc., "upon one stone — seven eyes," etc. — see Rashi [Zechariyah 3] — for there is the totality of all seven climates — as is understood also from the words of our Sages. (And see Sha'ar HaChatzair, chapter 41, siman 65.) And there they offer upon the fire of the altar sacrifices — whose majority are only from ox and sheep — for goats are also included in sheep — as our Sages said — and as Rashi explained in Parshas Bo on the verse: "from the sheep or from the goats," etc. And through this the sins are atoned — and one is saved from the fire of Gehinnom and the like — as our Sages said [Bamidbar Rabbah, Pekudai, chapter 51]. Story 5 · סימן ה' — מַעֲשֶׂה בְּמֶלֶךְ שֶׁלֹּא הָיָה לוֹ בָּנִים The King Who Had No Children They say regarding this story — that there was an implication from the words of our Rebbe, may his memory be for blessing, that there is in it a secret of the Name of Forty-Two, etc. — as is explained elsewhere. And see in Zohar Chadash [at the end of Parshas Ki Savo] in the Likkutim: "and because of this Israel did not enter the land until they acquired thirty additional journeys — and the secret of the Name of Forty-Two was completed," etc. — see there. And also what is explained here — about the King's son who became a leper — and afterwards was healed — and the leprosy dried up — and all the skin peeled from him — and then it was revealed and seen that he is entirely made of precious stones — and he had all the properties of all the precious stones. We find something similar regarding the inheritance of Eretz Yisrael. As our Sages said regarding the verse: "for you shall come to the land of Kena'an — and I shall place the plague of leprosy in a house of the land of your possession" — and as Rashi explained there — that through this Israel found treasuries of gold that the Emorites had hidden in the walls of their houses. And see in the Midrash — where our Sages expounded this verse regarding the destruction of the Bais HaMikdash. And it concludes there: "and they shall take other stones" — as it is written: "behold I lay in Tzion a stone — a tested stone — a precious cornerstone," etc. And there was the Even HaShetiyah — in which were included all twelve stones of Yaakov — which are the aspect of the twelve tribes — which had the properties of all the precious stones. This being the aspect of the twelve stones of the Choshen — as is brought. And our Sages expounded [Bereishis Rabbah, chapter 16]: shem ha-bdolach ve-even ha-shoham [the name of the crystal and the onyx stone] — regarding Eretz Yisrael. Story 6 · סימן ו' — מַעֲשֶׂה בְּמֶלֶךְ וְחָכָם The King and the Wise Man In Eretz Yisrael there were great warriors — as is explicit in many verses and in the words of our Sages — and it is written: "behold — the bed of Shlomoh — sixty warriors around it," etc. And also it is written: "for He founded it upon the seas," etc. — and it is written: "Yerushalayim — mountains surround it," etc. And also there is the primary truth — as stated above many times. And also there is the primary humility — as it is written: "and the humble shall inherit the land," etc. And also the sanctity of Eretz Yisrael is in the aspect of the King — whose image is found with no king — for He is hidden from human beings, etc. — and He is far from the people of His province. As is understood in the holy Zohar [Parshas Lech, page 78] — regarding Avraham our father — who attained all the sides of the inhabited world — and knew the forces appointed over them — and when he arrived at the innermost central point of the inhabited world — which is the aspect of the sanctity of Eretz Yisrael — he weighed with his scales, etc. — and he saw that the supernal force above it has no measure — it is deep and hidden, etc. — the powerful ones of the deep — and he was unable to stand in it, etc. — see there. And also in the allusions at the end of the story — the verse is brought: "behold Tzion — city of our appointed times." Story 7 · סימן ז' — מַעֲשֶׂה בְּמֶלֶךְ שֶׁכָּבַשׁ וְכוּ' The King Who Conquered See in Midrash Shocher Tov [Mishlei 30]: "the shemamis [gecko] — taken by hands — this is the kingdom", etc., "and it is in the palaces of the king — that destroyed the sanctuary of the King of kings of kings — the Holy One Blessed be He. And there: 'the shemamis,' etc. — this is Amalek," etc. And it is automatically understood that the fly [zevuv] is the aspect of the weak ones among Israel — whom the klippah of Esav and Amalek pursues — only the page on which the statutes of Israel are written — which is the holy Torah — protects them — as our Sages said: "as long as the voice — the voice of Yaakov," etc. And they said about: "because they abandoned My Torah — if only they had abandoned Me — and kept My Torah," etc. And see in the allusions at the end of the story — there is brought the matter of: "Hashem — how many are my oppressors," etc. — which is directed also to the matter of the distress of all Israel and their exile, etc. And there: "and He answered me from His holy mountain — Selah." And our Sages expounded: "at the time that Your sanctuary was built — You would answer our prayers — and even now it is a mountain — as it is said: 'and He answered me from His holy mountain — Selah.'" Story 8 · סימן ח' — מַעֲשֶׂה בְּרַב וְכוּ' The primary perfection of Torah and prayer and all service of Hashem is in Eretz Yisrael — as stated above many times. For Eretz Yisrael is called Eretz HaChayyim — for there the service is with the vitality of holiness — the aspect of: "wisdom gives life." For there is the aspect of mochin d'gadlus — the aspect of the great luminary. And this is the aspect of: "and it shall be when He brings you", etc., "to the land", etc., "to give you great and good cities," etc. And similarly in Parshas Ekev: "hear, O Israel — you are crossing", etc., "great cities," etc. And our Sages said: "even the great river — the Euphrates river — because it is mentioned together with Eretz Yisrael — it is called great," etc. But Eretz Yisrael is one of three things given through suffering — and the primary of the suffering is through the wicked ones who prevent — the spreaders of slander about the land — as is explained in the discourse of the nine tikkunim — Likutay Moharan Kama, Siman 20. For this is the aspect of all the obstacles that passed over the son of the Rav. For the Tzaddik is the aspect of one with the sanctity of Eretz Yisrael — the aspect of: "the righteous shall inherit the land" — and as it is written: "and the earth stands forever" — and Rashi explained: "all the righteous of Israel are called 'earth' — as it is written: 'and you shall be to Me a land of desire.'" And this is the aspect of: "and the great house" — and our Sages expounded: "the house in which Torah and prayer are made great — specifically made great." For there the Torah and prayer are in the aspect of mochin d'gadlus. And therefore there the service is in fullness — without any deficiency — as it is written: "it lacks nothing" — the aspect of: "you acquired knowledge — what do you lack?" And this is what is brought in the holy Zohar: "sheleimo lo ishtakach ela be-ar'a kaddisha" — [fullness is not found except in the holy land]. Story 9 · סימן ט' — מַעֲשֶׂה מֵחָכָם וָתָם The Wise Man and the Simple Man Eretz Yisrael is the aspect of simplicity — as it is written: "for the upright shall dwell in the land — and the wholehearted shall remain in it." And Avraham our father, may peace be upon him — who was the first to the inheritance of Eretz Yisrael — it is said of him: "walk before Me and be wholehearted." And similarly Yaakov our father, may peace be upon him — who was the primary to the inheritance of Eretz Yisrael — as it is written: "and He established it for Yaakov as a statute," etc., "to you I will give the land of Kena'an" — it is said of him: "and Yaakov was a wholehearted man." And the general Knesses Yisrael is called: "my dove — my wholehearted one." And it is written in Parshas Shoftim: "for you are coming to the land," etc., "you shall be wholehearted with Hashem your G-d." And because of the simplicity one merits there to the trait of contentment in food and drink and clothing — this being the aspect of: "the land in which you shall eat bread — not in poverty" — meaning: it is not because of poverty that they eat only bread there — only that in the bread they taste all manner of delicacies — "it lacks nothing" — meaning: also clothing and similar things — for one garment will suffice for them for everything — as is also brought in the book Sha'ar HaChatzair — that this verse is directed at the trait of contentment. And there one merits to always be in joy and delight — as stated above many times. And to delight in the service of Hashem in everything one does in the service of Hashem — each one according to his aspect. This being the aspect of: "dwell in the land — and tend to faithfulness — and delight in Hashem," etc. — and it is written: "and the humble shall inherit the land — and they shall delight in the abundance of peace." And in truth — there is the primary perfection of wisdom — for: "there is no wisdom like the wisdom of Eretz Yisrael." And even so they conduct themselves in simplicity. For in truth this itself is the primary wisdom — to walk in simplicity — and as is explained elsewhere. And through this they merit all good — as it is written: "He will not withhold good from those who walk in wholeness" — and it is written: "and the wholehearted shall inherit good." And there one merits complete faith — to believe in the King of the world — even though He is very hidden and concealed — and no thought can grasp Him at all — even so — everything is conducted through Him, blessed be He — and through His individual Providence — even over the lowly. And in particular in Eretz Yisrael — wherein He, blessed be He, seeks it always — "the eyes of Hashem your G-d are upon it," etc. This being the aspect of: "one who dwells in Eretz Yisrael — it is as though he has a G-d — which is not so outside the land — which is under the authority of the seventy ministers — even though all of them are under His sovereignty, blessed be He — even so — they can err, G-d forbid — and deny, G-d forbid, the Providence of the King of the world, blessed be He — and as though the ministers themselves have some power and dominion." This being the aspect of: "and you shall arise and go up," etc., "you shall not deviate," etc. This being the aspect of what one must believe — that there are complete Tzaddikim who know how to use the holy Names in great holiness at the time of necessity — and through this nullify all the power of the other sides and the klippos, G-d forbid. For even though the truth is that one must believe only in the holy faith — and that there is no power for any thing in the world against His will, blessed be He — for: "there is none other than Him." Even so one must know and believe that there are also other sides, G-d forbid — which are not seen either by most people — and are not attained through human intellect. And even so there are many occurrences in the world that the wicked and the sorcerers make through names of impurity. This being the aspect of what our Sages said: "why are they called mekashfim [sorcerers]?", etc. And the Sanhedrin were required to learn also the deeds of sorcery in order to understand and to rule. And there in Eretz Yisrael one merits to know and distinguish between the light and the darkness — meaning: between the deeds and actions that are done through names of impurity and sorcery and the like — which are truly the aspect of darkness — and between the deeds and actions that are done through the prayers of the true Tzaddikim who know how to concentrate on the holy Names and the like — in great holiness. And as is explained in Likutay Moharan Kama, Siman 234. And the primary use of the holy Names in holiness is in Eretz Yisrael — as it is written: "in every place where I cause My Name to be remembered," etc. And in truth — those denials of the false wise men — who deny everything — both the King and the Baal Shem — and similarly also the evil spirits, G-d forbid — which are the other sides — all of this flows from the other sides themselves — for only they twist their hearts so greatly — until they deny everything — and in the end they themselves take vengeance on them — the aspect of: "the death of the wicked is evil" — until they throw them into literal filth and mire — and afflict them with harsh afflictions. And there too they twist their hearts so greatly — until they still do not return from their evil view — the aspect of: "the wicked — even at the entrance of Gehinnom — do not repent." And they have no remedy except through the true Tzaddikim — the aspect of the Baal Shem — as is explained within the ma'amar — for only he can take them out from the filth and mire — and nullify all those other sides in complete nullification — like dust of the earth. And then the aforementioned wise men too return and acknowledge and repent to the truth. Story 10 · סימן י' — מַעֲשֶׂה מִבֶּרְגִּיר The Shepherd It is explained in the allusions at the end of the story that it speaks of the secret of the redemption, etc. And one can say that the general community of Israel is also in the aspect of the shepherd's son — for the Patriarchs are called mountains — as our Sages expounded: "leaping over the mountains — in the merit of the fathers," etc. And it is written: "hear, O mountains," etc. — "ailin Avahan" — and Eretz Yisrael — generally and in particular — Yerushalayim — are called the mountain of Hashem — and it is written: "Yerushalayim — mountains surround it" — and it is written: "to Hashem belongs the earth and its fullness," etc., "for He founded it upon the seas — and upon the rivers He established it — who shall ascend the mountain of Hashem?" And our Sages said that Eretz Yisrael rests upon seven seas and upon rivers, etc. — the aspect of the waters as is explained within the ma'amar. And we find in the praise of Eretz Yisrael all the aforementioned waters — as it is written: "hewn cisterns," etc. — and it is written: "a land of streams of water — springs and depths," etc. — and it is written: "He places the desert into a pool of water" — see Targum — and it is written: "for He founded it upon the seas — and upon the rivers He established it." And our Sages said [Shabbos 109a]: "all the waters are judged like a mikveh — as it is said: 'and to the gathering of waters He called seas,'" etc. And the Holy One Blessed be He bound Himself to our fathers and to us with a true bond — and promised us that the bond would be strong and firm forever and ever — and that He would not exchange us for another nation — and He gave us holy signs of how to maintain this bond also in the days of our affliction and our exiles — until: "in its time I will hasten it." And behold — the adversaries prevail so greatly, G-d forbid — until in every generation they stand against us to destroy us utterly, G-d forbid. And: "the lovingkindnesses of Hashem — for we have not been consumed completely," G-d forbid — only it was exchanged for us through the exiles and the subjugation of the kingdoms. And the Sitra Achra lurks at every moment to sever, G-d forbid, the holy bond between the Holy One Blessed be He and His people — and sometimes it overpowers so greatly — until some despair enters even in the heart of Israel — because of the length of the exiles, etc. — until through this we ourselves almost hand over the holy signs to others, G-d forbid. But: "and You, Hashem, are exalted forever" — and His hand is uppermost always — and in the end the Holy One Blessed be He will complete His own — and all the descents will be transformed into great ascents — until everything will be rectified — as is explained within the ma'amar. Story 11 · סימן י"א — מַעֲשֶׂה מִבֶּן מֶלֶךְ וּבֶן שִׁפְחָה שֶׁנֶּחֱלְפוּ The Prince and the Maidservant's Son Who Were Exchanged It is explained in Likutay Halachos — Laws of Morning Blessings — that what happened from the day the world was created — the coming of the serpent who seduced Chavah — and what the serpent did to Chavah — and what Kayin did to Hevel — and Nimrod who threw Avraham into the fiery furnace — and Yishmael who wanted to kill Yitzchak — and Esav who wanted to kill Yaakov, etc. — all of this is in the secret of the aforementioned exchanges. And it is automatically understood that this too is the secret of what Eretz Yisrael was initially in the hands of Kena'an. And similarly what, in our many sins, Eretz Yisrael was subsequently destroyed — and Israel was exiled from within it among the nations. And in particular according to what is explained above in the name of Megaleh Amukos — that when Israel is in Eretz Yisrael they are in the aspect of banim [children] — and in the Diaspora they are in the aspect of servants, etc. Meaning: that also in holiness they themselves are only in the aspect of a holy servant — who does not have permission to search in the treasuries of the King — except for what he reveals to him through the revealed — and in addition in corporeality they are under the authority and dominion of the wicked servant — the aspect of: "servants ruled over us," etc. Until through this they fall in their mind and despair, G-d forbid, from the level of their sanctity — until there are those who come through this to what they come — the aspect of: "and they mingled among the nations," etc. — and as is explained within the ma'amar also regarding the King's son — that through his being expelled from his place, etc., he came to what he came to, G-d forbid. But even so: "and You, Hashem, are exalted forever" — for in the end everything will be rectified — as is explained within the ma'amar. And it is also explained above that Eretz Yisrael is from the aspect of Gan Eden. And similarly it is explained in the words of our Sages that the exile of Israel from Eretz Yisrael is the aspect of one thing with the expulsion of the first man from Gan Eden. And the primary tikkun is through Shabbos — which is the aspect of the King who had peace in his days. And therefore our Sages said: "Yerushalayim was destroyed only because they desecrated Shabbos in it." And similarly: "had Israel kept two Shabbosos — they would immediately be redeemed" — (and see in the commentators the reason for two Shabbosos specifically, etc.) And see in the Zohar [Terumah 138] — explained regarding the song that the cows of Bashan sang at the time that they carried the Ark to Beis Shemesh — and regarding the matter of Shabbos being the aspect of the King whose peace is His, etc. — and regarding the matter of there being two aspects of Shabbos, etc. — and perhaps this is the secret of the two Shabbosos that our Sages said. And also Yerushalayim is the aspect of the throne of Hashem — as it is written: "at that time they shall call Yerushalayim the throne of Hashem," etc. And in particular the Bais HaMikdash — of which it is said: "a throne of glory — exalted from the beginning — the place of our sanctuary." And there is the primary tikkun of the Shechinah — the aspect of the bed, the table, the chair, the menorah — as is explained in the holy Zohar. And there is the primary perfection of the wondrous melody and song — the aspect of the song that the Levites would say in the Bais HaMikdash. And there is the primary secret of intercalation and sanctification of the new month — which is the aspect of the renewal of the moon. And there is the primary tikkun of Malchus and its ascent to its place and its root — the aspect of: "Hashem shall reign forever — your G-d, O Tzion," etc. — and it is said: "and saviors shall ascend on Mount Tzion," etc., "and the kingdom shall be Hashem's" — and it is said: "for Hashem of hosts reigns on Mount Tzion and in Yerushalayim," etc. — and it is said: "and My servant Dovid shall be king over them" — and it is said: "and they shall seek Hashem their G-d — and Dovid their king." Story 12 · סימן י"ב — מַעֲשֶׂה מֵהַבַּעַל תְּפִלָּה The Master of Prayer See in the allusions at the end of the story: "the utterance of Hashem — whose fire is in Tzion — and whose furnace is in Yerushalayim." And also there is the root of all the opinions of all the sects explained within the ma'amar — which were subsequently rectified through the King with his men. For in holiness there is for every opinion of every book and sect a great root — and as is explained in Likutay Halachos, Laws of Prayer — all of this we find in the sanctity of Eretz Yisrael and Yerushalayim, etc. For our Sages said: "ten sanctities did Eretz Yisrael sanctify — and they correspond to the aspect of the ten qualities — the ten matters of the aspect of the world of Tikkun." The sect that said the primary purpose is honor — they were subsequently rectified through the old King himself — whom they found sitting in a field crowned with a crown — and it pleased them — for he is greatly honored. This flows from the fact that in its root — honor is truly a great thing — and all that the Holy One Blessed be He created — He created only for His glory — and all the ten utterances were only for the sake of the revelation of His glory, blessed be He. And the primary revelation of His glory, blessed be He, is in Eretz Yisrael — the aspect of: "the whole earth is full of His glory." And in Yerushalayim it is said: "glorious things are spoken of you," etc. And the primary is in the Bais HaMikdash — as it is said: "and the glory of Hashem filled the house" — and it is said: "and in His sanctuary — all of it says 'glory'" — and it is said: "lift up your heads, O gates," etc., "and the King of glory shall enter," etc. — and it is said: "for Hashem has built Tzion — He appeared in His glory" — and this: "for Hashem of hosts reigns on Mount Tzion and in Yerushalayim — and before His elders is glory" — and it is said: "to cause the glory to dwell in our land." And in truth — even at the time of the exiles and the destruction — even so the holy glory stands in its place — the aspect of: "blessed is the Name of the glory of His kingdom forever and ever." And our Sages said: "for now you shall go out from the city — and dwell in the field" — veshachanti [and I will dwell] is written — "even though you are exiles in the field — My Shechinah has not moved from you," etc. And it is written: "Tzion shall be plowed as a field," etc. — and our Sages said: "the Shechinah has never moved from there," etc. This being the aspect of what they found the old King sitting in a field crowned with a crown, etc. — this being the aspect of what our Sages said: "'and I will make your sanctuaries desolate' — even when they are desolate their sanctity is upon them," etc. And because honor is such a great thing — one must be very careful not to be a pursuer of honor — not to use the scepter of the King, G-d forbid — but on the contrary — to diminish one's own honor and to increase the honor of G-d. And then specifically one merits true holy honor — the aspect of: "those who honor Me I will honor." The sect that said the primary purpose is killing, etc. — and afterwards they merited to receive the Queen to reign over them — because they found her sitting in a sea of blood that was made from her tears. This flows in its root from the trait of holy judgment and might — the aspect of the four death penalties of the court that were practiced in Eretz Yisrael — and regarding the tribe of Levi it is said: "who says of his father and his mother: I have not seen him," etc. And our Sages said in the holy Zohar [Bereishis 151]: "Yerushalayim — she is judgment — and upon judgment she stands." And this is the aspect of the Queen — the aspect of: "dina de-malchusa dina" [the law of the kingdom is law]. And this is what is written [Yeshayahu 1]: "righteousness lodged in her — now murderers" — as stated above. And therefore in truth the holy Malchus is the aspect of: "techeles de-achli kola ve-shatzei kola" [the tekheles that consumes everything and destroys everything] — that makes an end and a termination and a destruction to all the wicked, etc. — that one must avenge them and eradicate the evil from within the land — as is brought in the discourse La-Shemesh — Likutay Moharan Kama, Siman 49. And this is the aspect of: "a land that devours its inhabitants" — as is brought in Sha'ar HaChatzair, Siman 71. And even so our Sages said [Sanhedrin 46]: "if thus G-d is troubled over the blood of the wicked," etc. And it is said: "a voice is heard in Ramah," etc., "Rachel weeping for her children," etc. This being the aspect of the tears that the Queen wept over the loss of the King, etc., and his men — until a sea of blood was made, as stated above. The sect that said it is fitting to crown one who has abundant food and sustenance — and is nourished only from fine foods, etc. — they subsequently merited to receive upon them as king the infant who sat in a sea of milk — who was the son of the daughter of the Queen. This flows from the fact that in truth a person must be careful in his eating — not to have coarse food that confuses the mind — for the mind is according to the food — as is explained in Likutay Moharan Kama, Siman 61 — the discourse of Rabbi Shimon. And also not to be in his eating in the aspect of the food of animals — as Esav said: "pour into me now," etc. — and as our Sages expounded. But rather that the food should be in the aspect of human food — the aspect of: "the righteous man eats to satisfy his soul" — one eats little and is blessed within — this being the aspect of: "and you shall eat your bread to satisfaction," etc. — said in the blessing of Eretz Yisrael. For there the eating is in holiness — in the aspect of the eating of man — as stated above — and as is brought in Sha'ar HaChatzair. And there is the aspect of contentment in matters of eating — as it is written: "the land in which you shall eat bread — not in poverty," etc. — and as is brought. And this is the aspect of [Mishlei 27]: "and sufficient milk of goats for your food — for the food of your household," etc. — and our Sages said: "the Torah taught proper conduct — that a person should not teach his household members meat and wine," etc. But even though the foods of Eretz Yisrael are very fine and spiritual — because they are influenced by the Holy One Blessed be He Himself — as our Sages said — even so: "living things shall dwell in it" — see Metzudas Dovid [Tehillim 68] — and our Sages expounded [Eruvin 54]: "if a person makes himself like this animal that tramples and eats — and some say: that lets things rot and eats — his Torah endures in his hand," etc. And this is: "prepare through Your goodness for the poor." The sect that said it is fitting that beauty reign — because through this the settlement of the world increases — as it is written: "not for waste did He create it — for dwelling He fashioned it." And the primary is that the world be settled by people of complete faith and true knowledge — as is explained elsewhere. This being the aspect of the greatness of the mitzvah that the settlement of Eretz Yisrael should increase — as our Sages said. And there is the primary holy beauty — as it is written: "from Tzion — the perfection of beauty" — and it is written: "beautiful in loftiness," etc. — and: "the crown of beauty," etc. — and our Sages said: "ten kabbin of beauty descended to the world — nine were taken by Yerushalayim." And the general sanctity of Eretz Yisrael is in the aspect of Rachel — as is known — this being the aspect of: "and Rachel was beautiful of form," etc. — the aspect of: "ulimsa shapira" [a beautiful world], etc. — as is known. And the holy beauty flows from the aspect of: "and the light of Your face — for You favored them" — which is the aspect of radiance of the face — which depends primarily on the guarding of the bris and the nullification of that desire. As it is written: "strength and beauty are before Him — strength and joy are in His place." As is understood in the discourse Retzitzu — Likutay Moharan Kama, Siman 27. And this is what is written: "do not covet her beauty in your heart," etc. — and: "and you trusted in your beauty," etc. — and: "and you defiled your beauty," etc. — and it is said: "charm is deceitful and beauty is vain — a woman who fears Hashem — she shall be praised" — the aspect of the sanctity of Eretz Yisrael — which is the aspect of: "a woman who fears Hashem" — as stated above many times. And this is the aspect of the daughter of the Queen — who subsequently reigned over the aforementioned sect. The sect that said the primary purpose is speech, etc. — this flows from Moshe — and in holiness certainly speech is very precious — for the Tzaddikim are "mighty in strength — who do His word" — who conduct and lead the people through speech as they wish — as is explained in Likutay Moharan Tanina, Siman 60 — the discourse of the days of Chanukah. And the Tzaddikim have the power to create worlds through their speech — as our Sages said — and as is brought in the holy Zohar: "mah ana avdei shemaya ve-ar'a be-miluli" [what I made — heaven and earth — through My word], etc. And the primary perfection of speech is the aspect of the speech of the holy tongue. As is explained in the aforementioned discourse — and in the discourse Tefillah le-Chavakuk — Likutay Moharan Kama, Siman 19. And the primary perfection of the speech of the holy tongue is in Eretz Yisrael — as stated above many times. But the aforementioned sect erred as they erred — and they were subsequently rectified through the acceptance of the wondrous interpreter of the King — who was able to speak and interpret with wondrous songs and praises to the King. This being the primary perfection of speech. The sect that said the primary purpose is joy, etc. — this flows from the fact that in holiness in truth the primary perfection is to serve Hashem in perpetual joy — as it is written: "because you did not serve," etc., "in joy," etc. And as is brought in the name of the Ari of blessed memory — and as is explained greatly from the words of our Rebbe, may his memory be for blessing — and in the books of Likutay Halachos. And the holy joy is bound up and included with holy love — as it is written: "and those who love Your Name shall exult in You." And the primary perfection of joy is in Eretz Yisrael — and in particular in Yerushalayim — as it is written: "joy and gladness shall be found in her," etc. — and it is written: "Mount Tzion shall rejoice — the daughters of Yehudah shall be glad" — and it is written: "Israel shall rejoice in its Maker — the children of Tzion shall exult in their King" — and many more verses like these — and as stated above many times. But the aforementioned sect erred into the joy of licentiousness and drunkenness, G-d forbid — and they were subsequently rectified through the loyal friend of the interpreter being king over them. For this is the primary joy — to rejoice with the joy of a mitzvah — and to serve Hashem in joy. And in particular one who has merited to dwell in Eretz Yisrael — must rejoice greatly in the sanctity of Eretz Yisrael — and even though now she is in her destruction, in our many sins — one must receive with joy the consolations that the Holy One Blessed be He consoles us through His prophets and holy Tzaddikim — and believe in truth — and await salvation at every moment — until we merit to see in truth her joy. And even now one must draw upon oneself at every moment joy from the aspect of the future joy. For the primary purpose is wisdom. This flows from the fact that in holiness certainly wisdom is very precious — as is explained in many verses. But they erred through this into external wisdoms and heresy, G-d forbid. And in truth the primary perfection of wisdom is the holy wisdom — founded on the foundation of the Torah and the holy faith — this being the aspect of the perfection of wisdom that is in Eretz Yisrael. As our Sages said [Kiddushin 49]: "ten kabbin of wisdom descended to the world — nine were taken by Eretz Yisrael." And Rashi explained: "wisdom — Torah and worldly conduct." (And see in Likutay Moharan Tanina, Siman 78 — regarding Torah and worldly conduct — which has relevance to Eretz Yisrael — and it has already been explained above.) And our Sages said: "there is no wisdom like the wisdom of Eretz Yisrael — and there is no Torah like the Torah of Eretz Yisrael." And the aforementioned sect too was subsequently rectified through the wise man of the King. The sect that said the primary purpose is to tend to growing the limbs through eating and drinking, etc. — this flows from the fact that in holiness the eating of the Tzaddikim and the servants of G-d is certainly very precious — and it is like sacrifices in every respect. And our Sages said regarding Yitzchak: "if for your sacrifice the Holy One Blessed be He provided for you — for your food — all the more so." And similarly the growing of limbs in holiness is certainly also a great thing — and the Sanhedrin were required to be men of stature — and Moshe Rabbainu, may peace be upon him, his height was ten cubits — and similarly regarding Avraham our father it is said: "the great man among the Anakim" — and our Sages greatly elaborated on the greatness of his height. And regarding Yaakov our father they said that his two hands were like two pillars of marble. And regarding Shaul it is said: "from his shoulders and above — taller than all the people." And our Sages greatly elaborated regarding various great men of Israel — in the greatness of the height of their stature and the greatness of their strength and might. For in holiness it is certainly a great thing — and our Sages said: "the Shechinah does not rest except on one who is wise, strong, and wealthy." And the primary perfection of holy might is in Eretz Yisrael — as is explained in the words of our Sages — from the greatness of their might. And similarly there is the perfection of holy eating — as stated above many times. And the aforementioned sect too was subsequently rectified through the warrior of the King. The sect that said the primary purpose is wealth — this flows from the fact that in holiness wealth is certainly very precious — and as our Sages said: "Rabbi honored the wealthy." For there are supernal colors in the holy silver and gold — as is explained greatly in the words of our Rebbe, may his memory be for blessing. But the aforementioned sect erred greatly through this — into the desire for money — until they came to literal idolatry, G-d forbid. As is explained in Likutay Moharan Kama, Siman 23 — that the desire for money is literally the aspect of idolatry — and is comprised of all the idolatries of all seventy nations. And therefore the primary perfection of holy wealth is in Eretz Yisrael — where one merits the nullification of the desire for money — as stated above many times. And there is the primary perfection of tzedakah — the aspect of: "and righteousness in the orchard shall dwell" — through which one merits to break the desire for money — as is explained in Likutay Moharan Kama, Siman 23. And the aforementioned sect too was subsequently rectified through the one appointed over the treasuries who was with the King. But the primary rectification of all the aforementioned sects was through the Baal Tefillah — who merited to reign over the sect that said the primary purpose is only to engage in prayer and songs and praises to the Holy One Blessed be He — and to be humble and low in spirit, etc. — and similarly everything they merited to find and gather — all the holy gathering of the King and his men — all was in the merit of the worthy Baal Tefillah and in the merit of his holy prayers — as is explained within the ma'amar. For prayer is comprised of all the aforementioned aspects in holiness — for it is the aspect of honor — the aspect of: "give honor to His praise" — as is explained in Likutay Moharan Kama, Siman 2 — the discourse Emor el ha-Kohanim. And as it is written: "he shall call upon Me in the day of trouble — I will release him — and he shall honor Me" — and it is written: "he shall call upon Me and I will answer him — I am with him in trouble — I will release him and honor him." And even though the primary of prayer is mercy and supplication — even so it is comprised also of the trait of judgment — this being the aspect of what sometimes one must pray a prayer in the aspect of judgment — the aspect of: "and he interceded — who made intercession for his Creator" — and as is explained in Likutay Tanina, Siman 8 — the discourse Tiku Tochachah. And see in Likutay Moharan Kama, Siman 80 — the discourse Hashem oz le-amo yiten — that prayer must be with self-sacrifice — which is the aspect of the might of the trait of judgment. And similarly the primary downfall of the nations — in the aspect of: "de-achli kola ve-shatzei kola" — as stated above — is through prayer. And similarly through prayer in fullness the killing and destruction is nullified from the world — as is understood in the discourse Mechiyyas Kapayim — Likutay Moharan Kama, Siman 44. And anger is nullified — as is understood in the Sefer HaMidos, the letter of Hisbodedus. And similarly prayer is the aspect of fine and spiritual food — as it is written: "like fat and richness shall my soul be satisfied — and with lips of joyful song shall my mouth praise." And similarly prayer is the aspect of: "a woman who fears Hashem" — which is the opposite of the aspect of: "beauty is vain." And also through prayer one merits children — as it is written: "and Yitzchak pleaded," etc., "and Hashem granted his plea." And similarly prayer is the aspect of the perfection of speech — the aspect of: "Hashem, open my lips," etc. — and it is written: "who creates the expression of the lips," etc. — and our Sages expounded: "if his prayer is fluent in his mouth." And also through prayer in fullness one merits joy — as is explained in Likutay Moharan Kama, Siman 5 — the discourse ba-chatzotzerot — and in Siman 22 — the discourse chotem besoch chotem. And similarly the primary perfection of prayer is when it is in joy — as is explained elsewhere — and as our Sages said [Berachos 31]: "one does not stand to pray", etc., "except from joy of a mitzvah." And also the primary spring of wisdom flows from the aspect of prayer — as is explained in Likutay Moharan Kama, Siman 8 — the discourse Ra'isi Menoras Zahav. And also through the perfection of prayer the limbs grow and the bones are enriched — the aspect of: "and good tidings enrich the bone" — as is explained in Likutay Moharan Kama, Siman 50 — the discourse Hatzilah me-Cherev. And also prayer is the aspect of the one appointed over the treasuries — the aspect of holy wealth — for all the good influences flow only through Israel. And also through prayer in fullness one merits the perfection of prayer with even greater fullness every time — for there is perfection beyond perfection in the matter of prayer. And one must merit such a perfect prayer — until the prayer is one unity with Him, blessed be He — the aspect of: "He is your praise and He is your G-d." As is explained in Siman 19 of Likutay Tanina — and as is explained further regarding the perfection of prayer in Likutay Moharan, Siman 22 — the discourse chotem besoch chotem as mentioned above. And the primary perfection of prayer is in Eretz Yisrael — as stated above many times. It follows that all the ten aforementioned matters — which in their supernal sanctity are the aspect of the world of Tikkun — all are included in the sanctity of Eretz Yisrael. And there is the sanctity of the aspect of the foods — through which one comes to disgust money — as is explained in the allusions — this being the aspect of: "whose fire is in Tzion," etc. — as stated above. And see in Likutay Halachos — Laws of Prayer — as mentioned above. (And see Bava Basra 122 — "if one says: for beauty — do you think we are dealing with fools?" — and Rashi explained: those who withdraw from their inheritance for money, etc. — meaning: there they come to disgust money.) Story 13 · סימן י"ג — מַעֲשֶׂה מֵהַשִּׁבְעָה בַּעֲטְלֵּרְס The Seven Beggars The primary of old age and long life one merits in Eretz Yisrael — as it is written: "in order that you lengthen days upon the land," etc. — and it is written: "and you shall dwell long in the land that you shall inherit" — and similarly many more. And as our Sages said [Berachos 8]: "there are old people in Babylon — he was astounded — he said: 'in order that your days may be multiplied,' etc. — 'on the land' is written," etc. And there is the primary holy memory — as stated above many times. And there is the primary point of Creation — as it is written: "from Tzion — the perfection of beauty," etc. — and as our Sages expounded that Eretz Yisrael was created first — and in particular the Bais HaMikdash — as our Sages said. And therefore there one can merit a holy memory so great — until one remembers everything that happened to all of Creation — from the beginning of Atzilus — the aspect of the soul — as it is written: "who gives a soul to the people upon it," etc. — until the Creation went from potential to actual deed. This being the aspect of the cutting of the navel. For Yerushalayim is the navel of the earth — as is brought. And also there one can merit an even greater additional virtue — until one is included in the aspect of Ein Sof [the Infinite] literally. This being the aspect of what the blind one boasted — that he remembers nothing at all. Meaning: he remembers even what is before nefesh-ruach-neshamah — which is the aspect of ayin [nothingness] — as is explained within the ma'amar. And see Rashi on Shir HaShirim — on the verse: "your navel is a rounded goblet," etc. And similarly there in Eretz Yisrael one merits a good life that has no deficiency — as it is written: "it lacks nothing" — and as it is written: "in order that you live and it be good for you," etc., "in the land that you shall inherit" — and it is written: "to see the goodness of Hashem in the land of the living." And similarly there is the primary perfection of wisdom — for: "there is no wisdom like the wisdom of Eretz Yisrael." And similarly there is the primary perfection of riddles and songs — the aspect of: "sing to us from the songs of Tzion" — the aspect of the song that the Levites would say in the Bais HaMikdash — the aspect of Shir HaShirim — said when Shlomoh built the Bais HaMikdash. And there is the primary holy longing and yearning — the aspect of: "my soul thirsts for You," etc., "so in the sanctuary I have beheld You — to see Your might and Your glory" — and it is written: "my soul has longed — indeed it has pined — for the courts of Hashem," etc. And there is the primary true lovingkindness — the aspect of what they said to Rachav: "and it shall be when Hashem gives us the land — and we will do with you lovingkindness and truth." For all the inheritance of Eretz Yisrael is in the aspect of lovingkindness and truth — as it is written: "grant truth to Yaakov — lovingkindness to Avraham — which You swore to our fathers from ancient days." And it is said [Tehillim 85]: "You desired, Hashem, Your land," etc., "yet close to those who fear Him is His salvation — for glory to dwell in our land — lovingkindness and truth have met," etc. — see there in the commentators. And because the primary formation of time is through true lovingkindness — and this is the aspect of: "to tell in the morning of Your lovingkindness," etc. — and its Targum: "ve-kushtech be-leilavan" — for from there is the primary formation of time — therefore the primary reckoning of time — according to the sunrise and sunset — is in Eretz Yisrael — and in particular in Yerushalayim — as is brought. And there is the aspect of the heart — for the Bais HaMikdash is the heart of the world — as our Sages said — and therefore it is entirely called the name of Dovid — as it is written: "see your house, O Dovid" — and as our Sages said — for Dovid is the aspect of the heart — (and therefore there is no sitting in the Azarah except for the kings of the house of Dovid). And this is: "and My eyes and My heart shall be there." And there is the aspect of the spring — the aspect of: "and a spring shall flow from the house of Hashem." And there is the aspect of the bird that spreads its wings over the heart, etc. — as it is written: "and the Keruvim shall be spreading wings upward — screening with their wings over the kappores" — "da kappurta de-liba" [this is the covering of the heart]. And because the riddles and songs change according to the changes in the days — therefore the Levites would say a different song each day — and in particular on Shabbos and Rosh Chodesh and Yom Tov. And in these riddles and songs — all the wisdoms are included, etc. And this is the aspect of: "mizmor maskil" [a psalm of contemplation]. And this is what is written [Divray HaYomim II 30]: "and Chizkiyahu spoke to the heart of all the Levites — who gave good insight for Hashem" — and Rashi explained: "regarding song — the language of insight applies." And there is the primary perfection of the speech of praises to the Holy One Blessed be He — the aspect of: "praise Hashem, O Yerushalayim" — and many like it. But now she is in the aspect of being of heavy tongue — the aspect of: "I was mute — silent", etc. — the aspect of: "and like a ewe before her shearers — she is silent." But in the future it is written: "so that my glory may sing to You and not be silent." And similarly the Bais HaMikdash is the aspect of a neck — as it is written: "and he fell upon Binyamin's brother's neck and wept" — and Rashi explained: "over the two sanctuaries," etc. And there is the primary perfection of holy melody — the aspect of the ten types of melody — and there is the primary perfection of the voice — the aspect of: "and He heard the voice speaking to him," etc. — and it is written [Divray HaYomim II 5]: "and it was as one — for the trumpeters and the singers — to make one voice — to praise and give thanks to Hashem — and to raise the voice," etc., "and the house was filled with the cloud — the house of Hashem," etc. — see there. And there is the primary joining of the Keruvim — the aspect of: "and their faces — man toward his brother," etc. And there is the aspect of the throwing of voices — as is explained in Likutay Halachos, Laws of Vows, halachah 4 — see there. And similarly the Bais HaMikdash is the aspect of the little that contains the much — as our Sages said: "they stood crowded but bowed down with space." And regarding Yerushalayim they said: "no one ever said to his friend: the place is too narrow for me to lodge in Yerushalayim." And it is written: "and many nations shall gather to it," etc. — and our Sages said: for the little contains the much. And regarding all of Eretz Yisrael our Sages said [Kesuvos 112]: "why was Eretz Yisrael compared to a deer? Just as the deer — its skin does not contain its flesh — so too Eretz Yisrael does not contain its fruits." And also through it all the praises and requests of all the world ascend — and for this there is needed the aspect of speech — which is the little that contains the much — as is explained within the ma'amar. (And see also in Shivchay HaRan, Siman 175 — regarding andansenia [audience].) And also there is the aspect of silence — which is the aspect of the little that contains the much — this being the aspect of: "and Calev silenced the people toward Moshe" — for he wanted to draw upon them the aforementioned aspect of silence — through which all the slanders and accusations of the spies — the spreaders of slander about the land — would be nullified. And this is: "and Yehoshua sent two men as spies — charesh" — from the language of silence — as stated above. And also there is the aspect of speech — which is the little that contains the much — for there is the perfection of the speech of the holy tongue — as stated above many times — and the speech of the holy tongue is the aspect of the little that contains the much. For in every word and word — great secrets and many wondrous matters are included — as is known — and somewhat understood from the mystical intentions of the Ari, of blessed memory, on the words of the prayers, etc. And the primary perfection of prayer is in Eretz Yisrael — as stated above many times. And also there is the aspect of silence — which is the little that contains the much — for there is the perfection of wisdom — as stated above many times. And: "the fence of wisdom is silence" — and it is written: "for You silence is praise, O G-d, in Tzion," etc. — (and see Eruvin 19 — what our Sages expounded on this verse). And it is written: "He suspends the earth on nothingness" — and our Sages expounded [Chullin 89]: "over one who silences himself," etc. — and it is written: "and the earth is the footstool of My feet" — from the language of silence and stillness — as is brought elsewhere. And also there is the aspect of the one who conducts and leads the wheel of the moon — as it is written: "He made the moon for appointed times" — and it is written: "these are the appointed times of Hashem that you shall call them" — do not read osam [them] but atem [you] — and the primary fixing of the month and the appointed times depends specifically on the dwellers of Eretz Yisrael — as our Sages said. This being the aspect of the secret of intercalation — which is specifically in Eretz Yisrael. And see in Likutay Moharan Kama, Siman 61 — the discourse of Rabbi Shimon. And the first conquest of Eretz Yisrael — Yericho — is named after the moon — which is its constellation — as is brought. And there one merits to come to the sanctity of the holy tree — which has three roots: emunah — humility — and awe. And truth is the trunk of the tree — and all these traits are included in the sanctity of Eretz Yisrael — many times. And there one merits to ascend from the aspect of place — to the aspect of entirely above place — for through it all souls ascend to the lower Gan Eden — and from there to the upper Gan Eden — and so further and further upward, etc. — as is explained in the holy Zohar. And also there is the primary healing of the daughter of the King — through the power of the holy hands — as it is written: "Your hand — You drove out the nations," etc. — and it is written: "to the land that I lifted My hand," etc. And this is the aspect of [Divray HaYomim II 7]: "and I will forgive their sin — and I will heal their land" — and it is written [Yeshayahu 30]: "on the day that Hashem binds up the breach of His people — and heals the blow of His wound." This being the aspect of what one can retract and draw out even the arrows — even after they were shot — the aspect of: "He set me up and made me a target for the arrow." Even so it is said: "I put to death and I revive — I have struck and I will heal." And one can also say that the ten Canaanite nations — that Eretz Yisrael was initially in their hands — and they defiled it — and blemished its sanctity — these are the aspects of the ten types of arrows that were shot into the daughter of the King — and afterwards the arrows were removed from her — and Israel inherited their land. And this is what is said regarding the inheritance of Eretz Yisrael in Parshas Balak: "he shall devour the nations his enemies — and he shall crush their bones — and his arrows shall shatter" — and Onkelos translated: "ve-ar'as-hon yechasinun" [and their lands they shall inherit]. And also there is the primary perfection of tzedakah — as it is written: "and righteousness in the orchard shall dwell" — as stated above many times. And in Eretz Yisrael it is said: "for He founded it upon the seas," etc. And perhaps this flows and is derived from the aspect of the secret of the water fortress as is explained within the ma'amar. And also there is the primary perfection of wisdom — for ten kabbin of wisdom descended to the world — nine were taken by Eretz Yisrael, etc. And there is the primary ordination of the wise men — as our Sages said — and as is brought above. And there is the totality of all ten types of melody — as stated above many times. And therefore there is the primary healing of the daughter of the King, as stated above. Story 14 · סימן י"ד — מַעֲשֶׂה מֵהַמְּנוֹרָה The Menorah Eretz Yisrael is very very good — in the ultimate perfection — without any deficiency — as it is written: "it lacks nothing." And it is called a desirable land — good and broad — the inheritance of the deer — the desire of all nations — for all the wicked kings of the nations were desirous and longing for it. And what sometimes appears to someone therein as some deficiency, G-d forbid — let him know that this is only from the deficiency of his knowledge — that he does not recognize her goodness. And similarly our Sages said in Sifrei: "a land of mountains and valleys — do you think it speaks of her disparagement? It speaks only of her praise," etc. And like what our Sages said regarding the verse: "a land that devours its inhabitants" — "the Holy One Blessed be He said: I intended it for good," etc. And this is the aspect of: "all ascend to Eretz Yisrael" — meaning: there are there no deficiencies — only all are ascents — good and holy and wondrous. And this is the aspect of what our Sages said: "Eretz Yisrael is higher than all the lands" — meaning: she is higher also in her quality — that she is more praised in good virtues than all the lands. And this is the aspect of: "and He will establish it on high." And this is what our Sages said [Midrash Rabbah Vayikra, chapter 24]: "may He send your help from the sanctuary", etc. — "all good things and blessings and consolations", etc., "are only from Tzion," etc. — see there. And our Sages said: "why is she called tevel? Because she is seasoned from all the lands — for every land — what this one has — that one lacks — but Eretz Yisrael lacks nothing — as it is said: 'it lacks nothing,'" etc. (And see Sha'ar HaChatzair — the Gate — in the name of the commentators, of blessed memory, who explained: "Yerushalayim that is built — like a city that is joined together within it" — meaning: like a city into whose building all the craftsmen of the world were gathered — so that certainly there is no deficiency in it — for what was lacking from this craftsman — this craftsman revealed and rectified — this is directed toward our aforementioned matter.) שִׂיחוֹת הָרַ"ן · Sichot HaRan Sichot HaRan, Siman 32 · סימן ל"ב Tzarich Lechazek Atzmo Be-Emunah — "One Must Strengthen Oneself in Faith" The primary of faith in its fullness is in Eretz Yisrael — as stated above many times. And there the faith is in simplicity — without any investigations and wisdoms at all — only in straightforwardness and simplicity — as it is written: "for the upright shall dwell in the land — and the wholehearted shall remain in it" — as stated above many times. And through this one merits there to the aspect of will — which is above even wisdom — meaning: one yearns for the Holy One Blessed be He with wondrous will and intense longing. This being the aspect of: "my soul has longed — indeed it has pined — for the courts of Hashem." And therefore it is called a desirable land [eretz chemdah] — for there the holy will and desire shines most greatly — the aspect of: "in his shade I desired and I sat," etc. And the illumination of this will flows from the aspect of pele [wonder] — which is above even the aspect of wisdom — as is known. And this is: "I will thank Your Name — for You have done wondrously — counsels from afar — faithful and sure" — and it is said: "and the heavens shall thank Your wondrous acts, Hashem — yes — Your faithfulness," etc. And this is: "and Your faithfulness round about you" — for it is the aspect of makifin [encircling lights] — as is explained in Likutay Tanina, Siman 7 — the discourse Ki Merachamam. And this is the aspect of Amon mufla — as is explained in Likutay Moharan Kama, Siman 24 — the discourse amtza'ita de-alma. And therefore Eretz Yisrael is called Eretz HaChayyim — for the illumination of the will — the aforementioned aspect of makifin — is the aspect of the light of the face — as it is written: "and the light of Your face — for You favored them" — (and this verse is said regarding the very matter of the inheritance of Eretz Yisrael itself) — and: "in the light of the face of the King — life." And also because through faith one lives — strong and powerful life — as is explained within the ma'amar — and as it is written: "Hashem — the strength of my life," etc. And this is the aspect of: "and the righteous one shall live through his faith." And also there they offer the sacrifices in shame and with a broken heart — as is explained in the holy Zohar — and through this the meditations and investigations that are in a person's heart are broken — and one merits to faith — which is the aspect of: as Yerushalayim — a faithful city. And this is: "for You do not desire sacrifice," etc., "the sacrifices of G-d are a broken spirit — a broken and contrite heart," etc., "do good in Your will to Tzion," etc. — and as our Sages said: "Hashem builds Yerushalayim — He gathers the scattered of Israel — the Healer of the broken-hearted," etc. Sichot HaRan, Siman 40 (first part) · סימן מ' Be-Inyan Sifray HaMechkarim — "Regarding the Books of Investigation" It has already been explained many times that Eretz Yisrael is the aspect of emunah — and emunah means: to know and believe that all the worlds emanated and were created and formed and made from nothing into something — and in their root everything is one, etc. — this being the aspect of the revolving wheel — as is explained within the ma'amar. And therefore the first place they entered upon entering Eretz Yisrael — they called its name Gilgal [rolling / revolving] — as it is written [Yehoshua 5]: "and he called the name of that place Gilgal," etc. And even though it is explained there that it was named thus for the sake of: "today I have rolled away the shame of Egypt," etc. — the commentators have already explained that this means: the corrupted beliefs that were in Egypt. And according to our approach — one can say that the investigations and external wisdoms — founded upon the conduct of nature — and who deny the Providence of His will, blessed be He — and hold that everything is conducted only according to the scheme of the constellations — are the aspect of shame — the aspect of: "for he has shamed the formations of the living G-d" — said of Goliath — as is understood in Likutay Tanina, Siman 4 — the discourse ve-es ha-ORavim. And also because the aforementioned external wisdoms come from the aspect of surpluses and dross, etc. — as is explained in Likutay Moharan Kama, Siman 64 — the discourse bo el Paro. And surpluses are the aspect of orlah — which is the aspect of shame — as it is written: "for it is a shame to us." And this is the aspect of the shame of Egypt. For Egypt trusted in itself — in the power of their constellation — which is the first of the twelve constellations. And the Holy One Blessed be He overturned nature — and nullified the scheme of the constellations — and showed them the aspect of the revolving wheel — in which higher ones descend below and lower ones ascend above. And this is what is placed adjacent to it: "and the children of Israel camped in Gilgal — and they made the Passover," etc. For all the matter of the Passover sacrifice teaches this — as is known. And therefore for all fourteen years of the conquest and division of Eretz Yisrael — the Mishkan — which is also the Bais HaMikdash — stood in Gilgal — as is explained in Zevachim and in the Rambam [Laws of the Temple, chapter 1]. For the primary aspect of the revolving wheel as stated above is in the Bais HaMikdash — as is explained within the ma'amar. And therefore when Israel blemished regarding the inheritance of Eretz Yisrael — it is said [Shoftim 2]: "and an angel of Hashem ascended from Gilgal — specifically — to the weeping ones — and he rebuked them for this." And because the beginning of the going out of Creation from potential to actual was through the aspect of hyuli [prime matter] — which is the aspect of wisdom — as is explained within the ma'amar — and Eretz Yisrael is the primary point of Creation — as stated above many times — therefore the air of Eretz Yisrael makes one wise. And there the other three aspects are also included — which are: angels — spheres — lower ones — meaning: human beings. Therefore at the beginning of the conquest of Eretz Yisrael it is said: "and it was when Yehoshua was in Yericho," etc., "for I am the commander of the army of Hashem — now I have come." Meaning: the angel who came to help them in the war. And similarly many times — as it is written: "and an angel of Hashem went out and struck in the camp of Ashur." And in the war of Sisera it is written: "from the heavens they fought — the stars," etc. Meaning: the stars of the aforementioned spheres. And the victory of the war itself was between the lower human beings — where Israel fought with the nations and conquered them. And all these aforementioned were in their assistance — meaning: the aspects of hyuli — separate — sphere — lower one — as is explained within the ma'amar. And all of this was only the one simple power and will of His blessed being — from Whom, blessed be He, is the root of everything. This being the aspect of: the wheel is the one that revolves in the world — which was revealed through the sanctity of Eretz Yisrael and the Bais HaMikdash, as stated above. Sichot HaRan, Siman 40 (second part) · סימן מ' המשך Ben Zoma — Ben Nannas — Ben Pazi And with this one can explain somewhat the words of the Midrash — brought by the compiler in the introduction to Ein Yaakov — and this is its language: "Ben Zomah says: we have found a more comprehensive verse — and it is: 'Hear, O Israel,' etc. Ben Nannas says: we have found a more comprehensive verse — and it is: 'and you shall love your neighbor as yourself.' Ben Pazi says: we have found a more comprehensive verse — and it is: 'the one lamb you shall make in the morning,' etc. Rabbi So-and-so stood on his feet and said: the law follows Ben Pazi — as it is written: 'according to all that I show you — the form of the Tabernacle,' etc." — see there what the compiler explained regarding this. And according to the above — it is somewhat explained. For this matter of the aspect of the revolving wheel — meaning: to believe that in the root — everything is one, etc. — as is explained within the ma'amar — this is the foundation of all the Torah. For through this one believes that some sin and blemish of a lowly human being damages, as it were, in all the worlds — and causes evil to himself and others, G-d forbid. And so too conversely — for some mitzvah and good thing causes rectification in all the worlds — and draws great good things to himself and to all the world — as our Sages said. Which is not so according to the view of the wise men of nature — who say everything is fixed in its place and on the basis of the conduct of nature, G-d forbid. This contradicts all the principles of our holy Torah, G-d forbid. And therefore Ben Zomah said that the verse Shema Yisrael — in which the faith of unity is explained — is the most comprehensive of all the Torah — as stated above. And Ben Nannas says: we have found a more comprehensive verse — and it is: ve-ahavta le-re'acha kamokha. For at first glance — how is it possible to fulfill this? For a person is close to himself — and how is it possible to love his fellow exactly like himself? But because in truth in the root everything is one — (except for the nations and the Sitra Achra — who separate and detach themselves from the unity. And even in this — there is no way to explain fully — according to the way of the verse: "for in every place — incense is burned and offered to My Name," etc. — and therefore in truth it is written: "for then I will change toward all the peoples," etc., "to call all of them in the Name of Hashem") — but the souls of Israel are truly all included in His simple unity, blessed be He — until through this one merits true love of Hashem — and also true love of companions. Until they are in the aspect of complete unity. For: "love" in numerical value equals echad [one] — as is brought. And through this itself — His simple unity, blessed be He, is also revealed above — the aspect of: "You are one and Your Name is one — and who is like Your people Israel — one nation in the land." And as is explained in Likutay Moharan Tanina, Siman 2 — the discourse of the days of Chanukah. And therefore this verse is the most comprehensive. For this is seen in sensory experience more — and they draw the aspect of the faith of unity into practice as well — through deeds and traits. And through this the simple unity of His blessed being is revealed automatically. And this is: "and you shall love your neighbor as yourself — I am Hashem" — the simple One, blessed be He — who brings all existences into being. Ben Pazi says: we have found a more comprehensive verse — and it is: "the one lamb you shall make in the morning," etc. For from this verse it is understood that the simple unity, blessed be He, surrounds and includes even the very lowest levels — as it were — even animals — until the human being is included with the animal in holiness — in one supernal unity. And when they offer the animal — it is as if the human being himself is offered. The aspect of: "when a man from among you brings a sacrifice to Hashem — from the animals," etc. — as our Sages said. And the sacrifice is a fire-offering — a pleasing aroma to Hashem — and ascends and returns and is included — up and up — as it were. And as is explained in the holy Zohar — the greatness of the rectifications made on high through the sacrifices — and in particular the daily burnt-offering. And in this is precise the language: "the one lamb." And our Sages were precise: if it says "lamb" — why does it say "one"? But this is to allude that the wheel is the one that revolves in the world — and in the root everything is one unity — as stated above. And this is like what our Sages expounded: "and there was evening and there was morning — one day." And Rashi explained: "according to the order of the language of the portion — it should have written 'the first day,' etc. — why does it write 'one'? Because the Holy One Blessed be He was alone in His world" — as stated above. For even light and darkness — which are apparently two complete opposites — everything is from the simple One, blessed be He. And therefore it is written in the future: "and there shall be one day — known to Hashem — neither day nor night" — and it is written: "and it shall be at evening time — there shall be light" — the aspect of the revolving wheel, as stated above. Rabbi So-and-so stood on his feet and said: the law follows Ben Pazi — as it is written: "according to all that I show you — the form of the Tabernacle," etc. Meaning: that the Holy One Blessed be He showed Moshe Rabbainu, may peace be upon him, the upper Tabernacle with all its orientations — and even so He left it aside and caused His Shechinah, as it were, to rest in the lower Tabernacle — and as our Sages expounded. For because below they can err, G-d forbid — like the view of the wise men of nature, G-d forbid — and be separated from His simple unity, blessed be He — therefore the Holy One Blessed be He showed Moshe in actual sensory experience — the aspect of higher ones below and lower ones above — which was the primary matter in the Bais HaMikdash and the Tabernacle. And this is: "and they shall make for Me a sanctuary — and I will dwell in their midst — according to all that I show you — the form of the Tabernacle," etc. And also because since one must make the lower Tabernacle literally like the form of the upper Tabernacle — it is shown in sensory experience that everything is one unity — for Hashem is G-d in the heavens above and on the earth below — there is no other — only His unity, blessed be He, includes everything. And also because the form of the Tabernacle is like the form of the act of Creation — as is explained in the holy Zohar. It follows that when the Holy One Blessed be He showed Moshe the form of the upper Tabernacle — He showed him the form of all of the act of Creation in its roots — and commanded him to make the Tabernacle like this form. And in the Tabernacle it is written: "and the Tabernacle shall be one." For all the acts of Creation are included in one unity — the aspect of: the wheel is the one that revolves — as stated above — which is the all-encompassing foundation of all the holy Torah, as stated above. (And it is automatically understood that it is impossible to elaborate further on this matter.) And close to the plain meaning — it seems most plausible to explain: for all these Tanna'im intended to explain from the Torah — how all Israel are literally the aspect of unity. And therefore Ben Zomah expounded from the verse Shema Yisrael Hashem Elokeinu Hashem Echad. And since the Holy One Blessed be He is one — and we have merited to receive upon ourselves His G-dliness, blessed be He — and to believe in His unity, blessed be He — this being the aspect of: "Hashem our G-d — specifically — Hashem is one" — through this all Israel are included as one in true unity. Which is itself also included in the words Shema Yisrael — for they awaken and include all Israel together for this matter — to accept upon ourselves the faith of unity. And this too is shema — from the language of gathering and assembly — as in: "and Shaul heard," etc. — as is brought. Ben Nannas says: ve-ahavta le-re'acha kamokha is the most comprehensive. For here the unity of Israel is seen in actual practice — through deed and through traits. Ben Pazi says: "the one lamb" is the most comprehensive. For the verse is careful intentionally in the word one — to indicate that all Israel are one actual unity. And they offer each day a daily burnt-offering on behalf of all Israel — one lamb in the morning — and the second between the evenings — and they atone for all Israel — as our Sages said — and from this it is clear that they are all one unity literally. Rabbi So-and-so stood on his feet and said: the law follows Ben Pazi — as it is written: "and they shall make for Me a sanctuary — and I will dwell in their midst — not in its midst is written — but in their midst." Teaching that the Holy One Blessed be He causes His Shechinah to rest within the heart of every single one of Israel. And immediately following this verse it is written: "according to all that I show you," etc. And from this it appears that just as the Tabernacle — of which it is said: "and the Tabernacle shall be one" — even though it was divided into boards and sockets and curtains and vessels — all of it was one unity — and a preparation for the dwelling of His Shechinah, blessed be He — so too all Israel — even though they are divided in their bodies — and the Holy One Blessed be He causes His Shechinah to rest within the heart of each one — but all of them are one actual unity. And the totality of all of them is in the aspect of the Tabernacle — where His Shechinah, blessed be He, dwells — the aspect of: "and I will dwell in their midst," as stated above. And the general intention of the aforementioned Tanna'im seems to be — that they came to resolve what the Holy One Blessed be He merited Israel with — six hundred and thirteen mitzvos — and among the mitzvos — there are many that not every person can fulfill — such as the mitzvos of the priesthood and Levites — the firstborn — yibbum — and further similar — as the early ones, of blessed memory, were precise about this matter. Therefore Ben Zomah expounded: since all your mitzvos are faith — it follows that the foundation of all the Torah is the faith of unity. And through this — it is considered as if each one of Israel fulfilled all the mitzvos of the Torah — since he includes himself with all Israel in the faith of unity — which is the foundation of everything. And also: one who grasps a part of the unity — it is as if he grasps the whole — as is brought. Ben Nannas says: the verse ve-ahavta le-re'acha kamokha is the most comprehensive. For from this it is seen in actual sensory experience — the unity among Israel. And this one fulfills this mitzvah — and this one fulfills this mitzvah — and it is considered as if each one fulfilled all of them. Ben Pazi says: the verse "the one lamb" is the most comprehensive. For from this it is seen even more in sensory experience — that all Israel are like one man — and are atoned each day by one lamb in the morning and in the evening. And this is what he said: the law follows Ben Pazi — which is also along this path. For each one of Israel is obligated to make a sanctuary for the dwelling of His Shechinah, blessed be He. And in that each one has some portion in the Tabernacle — it is considered as if he himself built the entire Tabernacle — and the Holy One Blessed be He causes His Shechinah to rest in him. And not only that — but on the contrary — specifically through the Tabernacle being built from the generous donation of the heart of all Israel — through this specifically the Holy One Blessed be He dwells in it — as it is written: "and they shall make for Me a sanctuary" — that all of them shall make one sanctuary — specifically. For all Israel together are one complete stature and one unity, as stated above. And so too regarding the fulfillment of mitzvos as well, as stated above. Sichot HaRan, Siman 55 · סימן נ"ה Me-Inyan Tov Olam HaBa — "Regarding the Good of the World to Come" Eretz Yisrael is a foretaste of the World to Come — as stated above many times. And whoever walks even four cubits in Eretz Yisrael — it is assured for him that he is a son of the World to Come. Therefore it is written of her: "the land is very very good." For in truth — to call Eretz Yisrael merely good — is not sufficient — for she is far far above even the aspect of good — like a foretaste of the World to Come. And similarly very good — was also said of all of Creation in general — "and G-d saw all that He had made — and behold it was very good." But Eretz Yisrael is above even the aspect of very good. Only she is in the aspect of: "the land is very very good" — meaning: without measure and comparison at all. Sichot HaRan, Siman 87 · סימן פ"ז Lipi Bechinas HaYomim Nora'im — "According to the Aspect of the Days of Awe" It has already been explained above many times that the primary wisdom is in Eretz Yisrael. And therefore there is the primary beauty and splendor — as it is written: "beautiful in loftiness," etc. — and it is written: "from Tzion — the perfection of beauty," etc. And our Sages said: "there is no beauty like the beauty of Yerushalayim." And it is in the aspect of: "you are all beautiful, my beloved — there is no blemish in you." For there is no deficiency in her — as it is written: "it lacks nothing." And all of this is because of the wisdom within her — the aspect of: "the wisdom of a person illuminates his face." And our Sages said: "you acquired knowledge — what do you lack?" And this is the aspect of: "and you shall honor the face of the elder." An elder — this is one who has acquired wisdom. But even so — the primary perfection of the wisdom within her is through simplicity and straightforwardness — which one merits there — the aspect of: "and the wholehearted shall remain in it," as stated above. And this simplicity — meaning: one removes all the wisdoms — and serves the Holy One Blessed be He in simplicity — this is the aspect of drawing the mind that is in the da'as to the very bones. And from there flows the adornment of the esrog — which is itself the aspect of the adornment and beauty of the sanctity of Eretz Yisrael — which is the aspect of Malchus — as stated above many times. And see in Likutay Halachos — Laws of Yom Kippur, halachah 2 — it is explained more fully there. And this is what is written [Mishlei 3]: "do not be wise in your own eyes — fear Hashem and turn from evil — it will be healing for your navel and refreshment for your bones." For through this — that one draws the wisdom and the mind to the da'as — to be in simplicity — fearing Hashem and turning from evil — this is a refreshing drink for his bones — the aspect of: "and his bones' marrow will be moistened" — as is explained within the ma'amar. And this simplicity is the aspect of: "and behold the lad was weeping" — the aspect of: "for Israel was a lad — and I loved him." Love is the aspect of the sukkah — the aspect of the right, etc. — this being the aspect of the conquest of Eretz Yisrael — which was through Yehoshua — who is called a lad — as it is written: "and Yehoshua the son of Nun — a lad." And similarly the spies that Yehoshua sent to scout Eretz Yisrael — it is written of them: "and the lads the spies came." And similarly Dovid — who completed the conquest of Eretz Yisrael — it is written: "a lad — ruddy" — and it is written [Shmuel I 17]: "whose son is this lad?", etc. And similarly of Shlomoh it is written [Divray HaYomim I 29]: "a tender lad." And this is what is written [Zechariyah 2]: "and he said to him: run and speak to this lad — saying: Yerushalayim shall be inhabited as open towns — because of the multitude of men and animals within it," etc. For through this aforementioned simplicity — which is the aspect of a weeping lad — all the building of Yerushalayim depends on this — the aspect of: "with weeping they shall come," etc. And this itself is the aspect of: "man and animal" — as our Sages expounded: "'man and animal You save, Hashem' — these are human beings who are cunning in their way — yet even as they grow old — they do not depart from it." Meaning: that one must educate the human being in the path of the simplicity and straightforwardness of holiness — so greatly — this being the aspect of the lad — until he does not depart from the path of holy simplicity even when he grows old. And this is the aspect of: "elders together with lads shall praise the Name of Hashem" — and our Sages expounded in the Midrash [Shocher Tov, Tehillim]: "elders who are like lads — as it is written: 'He will renew your youth like the eagle'" — as stated above. For even when one merits to complete wisdom — which is the aspect of holy old age — even so — one walks in the paths of simplicity. This being the aspect of: "for Israel was a lad." And through this very thing they renew themselves in the service of Hashem every time more and more. And this is what is placed adjacent in Siman 51 — (in the discourse that begins: the World to Come is nothing): also wisdoms are nothing — only simplicity and straightforwardness. And also in simplicity one must not be a fool — (for this is the aspect of a literal lad — who does acts of childishness and foolishness — and of this it is said: "woe to you, O land — whose king is a lad." And as we find regarding Rechavam — who erred greatly in this — having gone after the counsel of the lads) — but even so — wisdoms are not needed at all. And also it is not good to be old, etc. — only to renew oneself every day, etc. — as stated above. And therefore the blind old man in the story of the seven beggars said of himself: "I am very old — and yet I am completely young," etc. And see in Likutay Halachos — Laws of Tefillin, halachah 5. And this is the aspect of: "I was a lad — and I have also grown old." And this is what our Sages said [Shabbos 88a]: "why is Israel compared to an apple — what a tappuach?" — the Tosafos explained: this means an esrog — "just as the apple [esrog] — its fruit precedes its leaves — so too Israel — they preceded na'aseh [we will do] to nishma [we will hear]." And placed adjacent to it is the question of the heretic who asked Rava regarding na'aseh ve-nishma. And he replied to him: "we who walk in wholesomeness" — Rashi explained: "we walked with Him in innocent-heartedness," etc. — "as it is written: 'the wholesomeness of the upright shall guide them.'" The paths of holy simplicity — this being the aspect of the adornment of the esrog, as stated above. And this is the primary pride and beauty of holiness of Israel — as it is written: "she is unique — my dove — my wholehearted one" — meaning: the aspect of this simplicity. And this is: "I am dark" — meaning: from the language of childhood and darkness — which Rashi explained: youth. And: "and pleasant" — meaning: specifically — through my removing all my wisdom — which is the aspect of the beauty and whiteness of holiness — the aspect of the supernal whiteness — which is the aspect of the whiteness of the hair of the elders — an elder — this is one who has acquired wisdom — as stated above. And through my removing my wisdom and serving Hashem in simplicity — this being the aspect of darkness and obscurity — the aspect of the absence of da'as — this being the aspect of: "I am dark — specifically — therefore — pleasant." For from there is the primary beauty and splendor, as stated above. And this is the aspect of what our Sages said: because they said na'aseh ve-nishma — which is the aspect of simplicity, as stated above — the Holy One Blessed be He said: "and they shall take for Me a portion." Meaning: the aspect of: "for Israel was a lad — and I loved him" — as is brought above. What our Sages said: "'and they shall take for Me a portion' — as it is said: 'I have loved you — says Hashem.'" For through simplicity one merits love and will — the aspect of: "whoever is generous in heart" — and: "like water — face to face," etc. And therefore simplicity is called — in the manner of what is said in Parshas Emor: "it shall be wholehearted [tamim] — for acceptance — no blemish shall be in it." This being the aspect of: "you are all beautiful, my beloved — there is no blemish in you." And this is: "it shall be wholehearted — for acceptance." And it is written [Mishlei 11]: "and His will — those who are wholehearted of way." In the manner of what is explained in Siman 32 — that through simplicity and faith one merits will — which is above wisdom. And this is what is also written [ibid. 12]: "and one who acts faithfully — His will." And Eretz Yisrael is the aspect of faith and simplicity — as stated above — therefore it is written of it: "You desired, Hashem, Your land." And it is called a desirable land, as stated above. And this is: "like the apple tree among the trees of the forest — (meaning: the esrog, as stated above) — in its shade I desired and I sat." And therefore the esrog is called from the language of chamid and ragig [desire and longing] — as is known — for it is the fruit of a beautiful tree and lovely to look upon — the aspect of the beauty of the esrog. And this is: "you are beautiful, my beloved — as Tirtzah" — from the language of ratzon [will] — as our Sages said. And the primary is through the simplicity. And this is what our Sages expounded [Menachos 27, Sukkah 37]: "and you shall take for yourselves" — that the taking should be wholehearted — the aspect of this simplicity. And this is what our Sages expounded in the Midrash [Mishlei 30]: "four are smallest of the earth — and they are wise, made wise — regarding the four species of the lulav." For even though they are the aspect of simplicity and straightforwardness — for all the intention of the four species is to draw the mochin and the da'as to the heart — which is the aspect of the esrog — as our Sages said: "the esrog resembles the heart" — this being the aspect of simplicity, as stated above. And as it is written: "may my heart be wholehearted in Your statutes," etc. — and they are in the aspect of: "for Israel was a lad — and I loved him," as stated above — this being the aspect of: smallest of the earth. But even so there is in this specifically great wisdom — for one draws the mochin to the very bones. This being the aspect of: "all my bones shall say," etc. — which our Sages expounded regarding the four species. And this is what our Sages expounded [Sukkah 35]: "the fruit of a beautiful tree" — from the language of making a dwelling [hedir] — just as when the young come — the elders are still present — and there are both the wholehearted and the blemished ones — as stated above. (For one must include the wisdom together with the simplicity — this being the aspect of: elders together with lads — the aspect of: the great ones and the small ones.) And this is: "and there are wholehearted ones and blemished ones in it." For in this simplicity — if it is in holiness and included with the wisdom and the holy mochin — then it is called simplicity — the aspect of: "you are all beautiful, my beloved — there is no blemish in you." But also in simplicity one must not be a fool, as stated above. For there is no greater blemish than this — for: "you lacked knowledge — what did you acquire?" And it has already been explained that Eretz Yisrael is the aspect of simplicity. And this is: "you shall be wholehearted with Hashem your G-d" — the aspect of Eretz Yisrael — for: "one who dwells in Eretz Yisrael — it is as if he has a G-d." And in the manner of what our Rebbe, may his memory be for blessing, explained in the discourse al asher ma'altem — Likutay Moharan Kama, Siman 48. And this is what Moshe prayed: "please — show Your servant," etc. And our Sages said that the initials of: "hadas — lulav — asrog — aravah" spell hillel [praise] — brought in Sha'ar HaChatzair, Siman 231 — as stated above. For through the simplicity symbolized by the four species — one merits Eretz Yisrael. And this is: "please — show Your servant", etc. — as if he had only attained a beginning. And as is explained in Megaleh Amukos, aspect 9 — this being the aspect of: lads together with elders, as stated above. Sichot HaRan, Siman 85 · סימן פ"ה Hafichas HaShulchan — "The Overturning of the Table" It has already been explained above many times that the sanctity of Eretz Yisrael flows from the aspect of speech — the aspect of: "G-d — Elokim — Hashem — spoke — and He called the earth from Tzion — the perfection of beauty," etc. And Eretz Yisrael itself is the aspect of Malchus peh [Kingdom of the mouth]. And therefore from there the entire flow of livelihood is drawn — the aspect of: "for by every utterance that goes forth from the mouth of Hashem shall man live" — as is explained within the ma'amar. And there is the table — in the aspect of the face. For there shines the light of the face of Hashem — the aspect of: "and the light of Your face — for You favored them." And this is what is placed adjacent [Yehoshua 5]: "and the children of Israel camped in Gilgal — and they made the Passover," etc. (this being the aspect of peh-sach — the mouth that speaks — as is explained within the ma'amar) — "and they ate of the produce of the land from the day after the Passover," etc. For from there the eating that they ate in Eretz Yisrael was drawn. And this is: "and the man ceased from the day after" — in their eating of the produce of the land, etc. For the man was the aspect of the setting of the table in the wilderness — as it is written: "You set before me a table against my oppressors" — and our Sages expounded: regarding the man. And this is the aspect of: "can G-d set a table in the wilderness?" And this is what our Sages expounded: "these forty years," etc., "you lacked nothing — that they lacked only speech. One wanted beef — he would say: let the man become like beef — and it would become so. Saying with his mouth — 'from the man — I want.' 'I will rain down for you bread from the heaven.' Water — I want. 'Behold — he struck the rock and the waters flowed.'" Meaning: for all the livelihood flows from speech, as stated above — therefore they were required to speak at least. And afterwards — when they entered Eretz Yisrael — their eating there was in the aspect of the setting of the table in Eretz Yisrael. And see above — what is explained in Likutay Moharan Kama, Siman 62 — the discourse Vayasev Elokim — and what is brought there in the name of the writings of the Ari, of blessed memory — and you will understand better. And therefore the primary blessing after meals is: "for the land and for the sustenance." For from there the livelihood is drawn in fullness, as stated above. And this is: "I shall walk before Hashem." Halech — walking — is the aspect of livelihood — as in: "dok be-chuchi ve-tishkach be-nagrei" — as is explained in Likutay Moharan Kama, Siman 31 — the discourse bera be-davra. Meaning: that the livelihood and the table should be in the aspect of the face — this is: "in the lands of the living," as stated above. And see also in Megaleh Amukos, aspect 148 and aspect 34. Sichot HaRan, Siman 89 · סימן פ"ט Da She-Yesh — "Know That There Is" The primary of tzedakah and lovingkindness and compassion is in Eretz Yisrael — as stated above many times. And there the thirteen attributes of compassion shine most greatly — which are the aspect of Arich Anpin — as is known. As is understood in Megaleh Amukos in many places — and as is understood also in the holy Zohar [Parshas Lech, page 79] — which expounded: "and Avram passed through the land" — according to the manner of: "and Hashem passed before him" — and: "and I shall cause all My goodness to pass before you" — that then He revealed to him the thirteen attributes of compassion. And therefore there is the primary length of days — which flows from the aspect of Arich Anpin — as is explained in the Tikkunim. And therefore: "the people that dwells in it — their iniquity is forgiven." For through this the sins are forgiven — the aspect of: "He passes over the first ones first" — as is explained within the ma'amar. And there is the primary rectification — of giving the sins of Edom — as it is written: "and the goat shall carry upon it all their sins," etc. — as our Sages expounded. And therefore when the Bais HaMikdash was destroyed — Asaf prayed: "do not remember against us former iniquities," etc. — as is explained within the ma'amar. Sichot HaRan, Siman 91 · סימן צ"א Segulah Le-Hatmadah — "A Segulah for Persistence" The sanctity of Eretz Yisrael is well-suited and a most propitious segulah for love of Torah and for persistence — for: "there is no Torah like the Torah of Eretz Yisrael" — and the mochin of Eretz Yisrael are in the aspect of no'am [pleasantness]. Therefore one merits there more to feel the pleasantness and sweetness that is in the Torah — the aspect of: "her ways are ways of pleasantness," etc. And through this one merits persistence — the aspect of: "and all your children shall be disciples of Hashem." And therefore immediately upon entering Eretz Yisrael the angel came and rebuked them about the nullification of Torah. As it is written: "for I am the commander of the army of Hashem — now I have come" — as our Sages expounded: "immediately: 'and Yehoshua went that night in the midst of the valley' — he slept in the depths of the halachah." And the primary sanctity of Eretz Yisrael flows from the glorification with which the Holy One Blessed be He glorifies Himself with Israel — as is explained in Likutay Moharan Tanina, Siman 40. Therefore one must especially be careful there — not to speak disparagingly of any one of Israel — and not to find deficiency in any one of Israel — so as not to blemish through this, G-d forbid, in the sanctity of the holy Torah — as is explained within the ma'amar. And similarly in the sanctity of Eretz Yisrael, as stated above. For just as every one of Israel has a grasping in a letter of our holy Torah — so too every one of Israel has a portion in the sanctity of Eretz Yisrael — through the glorification that the Holy One Blessed be He receives from each one of Israel. And this is: "and your people — all of them are righteous — all of them — specifically — as stated above — forever they shall inherit the land." Sichot HaRan, Siman 93 · סימן צ"ג Da She-Yesh Ohr — "Know That There Is a Light" The sanctity of Eretz Yisrael is in the aspect of the Torah scholar who takes vengeance and bears a grudge — the aspect of: "and the land rises up against him" — as is explained in Likutay Kama, Siman 187. And this is the aspect of: "a land that devours its inhabitants" — as is explained there — and as is brought also in the name of the early ones, of blessed memory. And this is the aspect of: "and the land shall not vomit you out as it vomited out the nation," etc. And therefore: "there is no Torah like the Torah of Eretz Yisrael." For through this aspect — one can divide the thousands into hundreds — and receive the light of the Torah in fullness — the aspect of: "ultimately he will enjoy his learning" — as is explained within the ma'amar. And therefore in the count of the tribes in Parshas Pinchas — there were in every tribe thousands and hundreds. This being the aspect of what they divide the thousands into hundreds — (and as is explained in Likutay Halachos — Laws of Testimony). And placed adjacent immediately to it: "to these shall the land be divided," etc. And this is: "a vineyard was Shlomoh's in Baal Hamon" — Rashi explained: in Yerushalayim, etc. And our Sages expounded in the Midrash Shir HaShirim: "a vineyard — these are Israel — as it is said: 'and I brought you to the land of the orchard'" — meaning: to Eretz Yisrael — "a land that Hashem your G-d seeks", etc. — (meaning: the aspect of taking vengeance and bearing a grudge — as our Sages expounded: "that Hashem your G-d seeks it — the Holy One Blessed be He turns it over and over and over," etc. — as is brought). And this is: "and he gave the vineyard to the keepers." For Israel — together with the light of the holy Torah — are one unity. And the Torah scholar who takes vengeance and bears a grudge — can draw the Torah from its root — and lead Israel through it — by dividing the thousands into hundreds, as stated above. And this is: "each man shall bring with his fruit — a thousand of silver." For this light is in the aspect of aleph [a thousand]. And this is: "the thousand is Yours, O Shlomoh." For the Mashiach — who is the aspect of the King whose peace is his — can attain this light as it is in its fullness — in the aspect of thousands. But the rest of the Tzaddikim — they must divide it into hundreds — through being in the aspect of taking vengeance and bearing a grudge, as stated above. And this is: "and two hundred for the keepers of its fruit." And this is what our Sages expounded in the Midrash: "'the thousand is Yours, O Shlomoh' — the master takes a thousand — and the student takes a reward of two hundred", etc., "the master does not take a reward for his learning until he completes it for others" — meaning: he teaches it to others — see Matenot Kehunah. Meaning: even the great master who attains the light in its root — which is in the aspect of aleph — but because the primary perfection of the attainment is to teach it to others — he must therefore necessarily divide it into hundreds for the sake of his students, as stated above. This being the aspect of: "and two hundred for the keepers," etc. And this is: "O you who dwell in the gardens — companions hearken to your voice — let me hear." As Rashi explained: "companions — these are the angels," etc. For even the angels long to hear this holy learning — which flows from the aspect of the division of the thousands into hundreds. And so too literally — for the small Tzaddikim receive their vitality from the above. "Flee, my beloved," etc., "upon the mountain of spices" — Rashi explained: Har HaMoriyah and the Bais HaMikdash. For there is the primary drawing of this holy light. And see also in Likutay Halachos — the aforementioned laws — there too the aforementioned verses are brought somewhat briefly. And because one who knows this — can revive the dead — as is explained within the ma'amar — therefore the primary resurrection of the dead will be in Eretz Yisrael — as our Sages said. And this is the aspect of: "your neck is like the tower of Dovid" — Rashi explained: this is the chamber of hewn stone, etc. — "a thousand shields hang upon it." Rashi explained: "like the shield of the thousand — meaning: the Torah," etc. Meaning: for there shines the aforementioned learning — which is in the aspect of aleph. And therefore Shlomoh offered there a thousand burnt-offerings. And this is: "for a day in Your courts is better than a thousand." And therefore learning in general is also called aleph — as in: "lest you learn his paths" — and it is written: "be silent and I will teach you wisdom." And this is: "the craftsmen and the smiths — a thousand" — and as our Sages expounded. And in the future it is written: "and your people — all of them are righteous," etc., "the smallest shall become a thousand," etc. For then this aforementioned light will be drawn — until even the smallest will have attainment through it. And as it is written [Yirmiyahu 31]: "for they shall all know Me — from their smallest to their greatest." And see in Likutay Halachos — the aforementioned laws — and perhaps one can say that this is what is written in Parshas Matos: "avenge the vengeance of the children of Israel," etc., "afterwards you shall be gathered to your people," etc. For one needs the aspect of taking vengeance and bearing a grudge — in order to concentrate the light and divide the thousands into hundreds. And this is the aspect of the rectification of death and the resurrection of the dead — as is brought within the ma'amar. And this is: "and from the thousands of Israel — a thousand for each tribe," etc. — the aspect of the aforementioned light of the thousands. And this is: "and Moshe was angry at the officers of the army — the commanders of thousands and the commanders of hundreds," etc. And this anger flowed also from the aspect of taking vengeance and bearing a grudge, as stated above. And this is: "commanders of the thousands and commanders of the hundreds." For one must divide the thousands into hundreds. (And this has relevance also to the aspect of bris — as is understood within the ma'amar — for this is the aspect of all the matter of the war that was then against Midyan — because of the matter of Kozbi the daughter of the prince of Midyan, etc. And this is what was commanded in Parshas Pinchas also: "be hostile to the Midyanites," etc. — meaning: to bear them hatred — as Rashi explained. This being the aspect of bearing a grudge. And here they were commanded to avenge — the aspect of: "the sword of the avenging of the covenant." And all of this was preparation for the inheritance of Eretz Yisrael — which is from the aforementioned aspect.) And Elazar the priest said, etc., "this is the statute of the Torah," etc. Our Sages said: "he came to the point of error — for the laws of the gentile's vessels were forgotten from him," etc. For even though one needs the aspect of taking vengeance and bearing a grudge — through which specifically one can concentrate the light and divide the thousands into hundreds — even so one must be very careful from anger. For through it the light is entirely hidden, G-d forbid — (and if I erred, G-d forbid — He is merciful and will forgive). And this is: "for the blood of His servants He shall avenge — and He shall take vengeance against His enemies" — the aspect of taking vengeance and bearing a grudge, as stated above — and then: "and He shall atone for His land — His people." For this is related to the matter of the inheritance of Eretz Yisrael, as stated above. And this is: "for the day of vengeance is in my heart — and the year of My redemption has come." For this secret is relevant also to the matter of the drawing closer of the redemption. And this is what the verse concludes: "the smallest shall become a thousand — I am Hashem — in its time I will hasten it." And it is impossible to explain so much — and it is understood automatically. Sichot HaRan, Siman 97 · סימן צ"ז Ra'uy La-Adam — "It Is Fitting for a Person" Eretz Yisrael is a foretaste of the World to Come — as stated above many times. And therefore there it is most fitting for a person to accustom himself to being in the World to Come — and to separate himself as much as possible from the animal desires of this world. And there one merits memory — as stated above many times. And therefore there it is easier to remind oneself of the delights of the World to Come. And regarding the matter of the three hundred and ten worlds that the Holy One Blessed be He will in the future bequeath to each and every Tzaddik — as it is written: "to bequeath to those who love Me — yesh." And it has already been explained above — what our Sages said: "'to those who love Me and keep My commandments' — these are the dwellers of Eretz Yisrael," etc. — and it is written: "and those who love His Name shall dwell in it." And see in Megaleh Amukos, aspect 62. Regarding the matter of what our Sages said: "one who dwells in Eretz Yisrael — it is as if he has a G-d" — they also allude to the reward of the future — to bequeath to those who love — yesh [three hundred and ten]. And the three hundred and ten worlds are built from dispute — this being the aspect of the dispute that was regarding the Patriarchs in the matter of Eretz Yisrael. As it is written: "and there was a quarrel between the herdsmen of Avram," etc. — and as Rashi explained. And similarly regarding Yitzchak: "and the herdsmen of Gerar quarreled," etc. And similarly regarding Yaakov: "and Esav hated him," etc. — until he was compelled to flee. And there: "and he heard the words of Lavan's sons" — and afterwards: "and Lavan overtook Yaakov," etc. — and: "and Yaakov was angry — and he quarreled with Lavan," etc. — and: "and Lavan answered," etc. — and: "and Yaakov said to his brothers: gather stones," etc. And afterwards — upon coming to Eretz Yisrael — the anger of Yosef leaped upon him. Meaning: the dispute that the tribes had with Yosef — which was a dispute of the Tzaddikim — as is explained within the ma'amar. And this is: "and he encountered the place — and lodged there," etc. — and the Zohar Chadash explained: from the language of complaint and quarrel. And: "and he took from the stones of the place," etc. — the aspect of the stones as is explained within the ma'amar. And there he was informed about the inheritance of Eretz Yisrael: "and Yaakov awoke," etc., "this is none other than the house of G-d," etc. — and: "and he called the name of that place Beis-El," etc., "and this stone," etc., "shall be the house of G-d," etc. For from these stones houses are built, etc. — as is explained within the ma'amar. And perhaps this is also the aspect of: "and all the congregation complained against Moshe and against Aharon" — which was through the spies — the spreaders of slander about the land — who disputed the sanctity of Eretz Yisrael itself. And there: "and all the congregation said: let us stone them with stones" — the aspect of the aforementioned stones — which are the letters of the words of the disputes. And placed adjacent to it afterwards: "when you come to the land of your dwelling," etc. — the aspect of the building of the houses and settlements made through the rectification of the aforementioned stones. And this is what our Sages expounded: "a land whose stones are iron" — do not read avanehah [its stones] but bonehah [its builders]. For they build houses from the aforementioned stones. And this too is the aspect of: "and great is the peace of your children — do not read banayich [your children] but bonayich [your builders]." For through the building of the houses — the aspect of shalom bayis [domestic peace] is made — as is explained within the ma'amar. Sichot HaRan, Siman 102 · סימן ק"ב Shama'ti Be-Shemo — "I Heard in His Name" Eretz Yisrael is the aspect of emunah. And therefore it is called Eretz HaChayyim. For emunah is the primary of life — the aspect of: "and the righteous one shall live through his faith." And also there is the primary awe — as stated above many times — and therefore one merits there to length of days — the aspect of: "the awe of Hashem adds days." And also because there one merits complete faith — therefore teshuvah is easier. Meaning: one does not need to suffer so much pain and suffering to rectify the blemish. And this is: "and the inhabitant shall not say: I am sick — the people that dwells in it — their iniquity is forgiven." Meaning: through teshuvah alone — their sins are forgiven — even without illness and suffering, G-d forbid. The aspect of: "and what I sinned before You — cleanse through Your great compassion — but not through sufferings and bad illnesses, G-d forbid." As is explained within the ma'amar. Sichot HaRan, Siman 110 · סימן ק"י Emunah — "Faith" Eretz Yisrael is the aspect of true wisdom — meaning: together with faith — which is called re'iyah [sight / vision] — as is explained within the ma'amar. And this is what is said: "and I saw the land" — and it is written: "lift your eyes and see," etc. And through this one is guarded from licentiousness — the aspect of: "I have made a covenant with my eyes," etc. And therefore Eretz Yisrael is the aspect of the tikkun of the bris — as is known. Sichot HaRan, Siman 112 · סימן קי"ב Isa — "It Is Taught" Eretz Yisrael is the aspect of mochin d'gadlus — as is known. And therefore it is easier there to minimize sleep — which is the aspect of mochin d'katnus. And also one must be careful there as much as possible not to be a debtor. It is the aspect of mochin d'katnus — the aspect of sleep — the aspect of servitude — the aspect of: "the borrower is servant to the lender." And also there it is most propitious to repent in general — for all the sins — and among them also for the sin that causes one to be a debtor — and to bring many debtors into the world. And this is: "and you shall lend to many nations — and you shall not borrow," etc. And this is what is placed adjacent: "the wicked borrows and does not repay — and the righteous is gracious and gives — for those whom He blesses shall inherit the land," etc. For the sanctity of Eretz Yisrael is the opposite of the aspect of a debtor, as stated above. Sichot HaRan, Siman 260 · סימן ר"ס VaYeshev Yaakov — "And Yaakov Dwelt" The primary perfection of faith one merits 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] — and this is: "our feet were standing in your gates, O Yerushalayim." The foot [regel] is the aspect of faith — as is explained within the ma'amar. And therefore from there — all the good influences and blessings — the aspect of: "a faithful man shall abound in blessings." And there is the primary lowliness and humility — as stated above many times. For Eretz Yisrael is in the aspect of the sanctity of Shabbos — through which one merits to see the lowliness and exaltedness of the Holy One Blessed be He, as stated above. And this is the aspect of: "and the humble shall inherit the land" — and it is written: "great is Hashem and greatly praised — in the city of our G-d," etc. — and it is written: "Hashem is great in Tzion — and exalted," etc. And there is the primary sweetening of the judgments, as stated above. And the primary rectification of the blemish of the moon. And therefore there is the primary mitzvah of the sanctification of the new month and the intercalation of years. And there is the primary union of the Name Havayah with the Name Elokim — as it is written: "and I returned in peace to the house of my father" — meaning: to Eretz Yisrael — "and Hashem shall be a G-d to me." And there is the primary mention of the Name Havayah in its writing — the aspect of: "in every place where I cause My Name to be remembered," etc. — and as our Sages said. For Eretz Yisrael — and in particular the Bais HaMikdash — is the aspect of the World to Come — wherein it will be called as it is written. And this is what our Sages said — that Yerushalayim itself will also be called by the Name of the Holy One Blessed be He — as it is written: "Hashem is there — Hashem Shamah." פַּרְפְּרָאוֹת נָאוֹת · Parparos Na'eh — Beautiful Appendix Parparos Na'eh, Part 1 · פרפראות נאה חלק א' Kesuvos 111 — Burial in Eretz Yisrael — The Gemara and Its Commentators Kesuvos 111: "his brothers sent to Rabah: 'did Yaakov know' — he who was a complete Tzaddik," etc. See the discourse of Rabbi Shimon — Likutay Moharan Kama, Siman 61. And this is what they sent to Rabah: "did Yaakov know," etc. — meaning: since the primary resurrection of the dead will be only in Eretz Yisrael — and even Tzaddikim who are in the Diaspora will require the rolling of underground passages until they come to Eretz Yisrael — and there they will rise in resurrection. And all of this is because in the future — after the resurrection — Israel will receive very great souls. And the reception of the souls will be according to the aspect of the body. And therefore the bodies must also be in the aspect of the fruit of the land — in order to be able to receive great souls — as is explained within the ma'amar. And therefore the bodies must rise specifically in Eretz Yisrael — and then they will be very pure and holy bodies — and they will receive there great and exalted souls — the aspect of: "who gives a soul to the people upon it" — which our Sages expounded there. And because of this — even Yaakov our father — who was a complete Tzaddik — longed for burial in Eretz Yisrael. For through this the soul can illuminate within him even more — and he merits to receive aspects of very great and exalted levels. And as is also brought at length in the book Chesed Le-Avraham. And this is what they said there: "Ilfah adds to it matters — a story of one who suffered because of a certain one" — Rashi explained: "he fixed his eyes on her and she was in the Diaspora" — "and he wanted to descend — and once he heard this — he rolled himself until the day of his death." And from the language gilgel atzmo — it is understood that he could not take his mind off this pain all his days — and as is also understood in Chiddushay Aggados. It follows that he was at a very simple level. And even so he accepted upon himself all this pain until the day of his death. Meaning: in order to merit to die in Eretz Yisrael and be buried there — in order to merit at least after the resurrection to a holy body — and to receive a holy and elevated soul in level. And it is automatically understood from all of this — that they informed us that the sanctity of Eretz Yisrael encompasses from the top of all levels to the bottom of all levels. For even Yaakov our father longed for this. And from this it is understood that the sanctity of Eretz Yisrael is even more propitious for those who merit to dwell in it — and to receive great illuminations from the aspect of the soul — even in their living lives, as stated above. And similarly even very simple people in level — to the point that it is impossible for them to take their minds off the vanities of this world — even when they are dwelling in Eretz Yisrael. For there too their bodily corporeality overpowers them — and they cannot receive in fullness the illuminations of the soul. Even so — it is worth it and worth it — to endure everything — and to live there a life of pain — in corporeality and spirituality as well, G-d forbid — in order that at least they merit some completeness after the resurrection — as is understood from the story of the aforementioned man. (And there is also another manner of explanation — and there is no need to elaborate.) And this is: "even though you are a great sage — you have been found to have merited also there to receive a great illumination from the aspect of the soul." For the primary wisdom and understanding is through the soul — the aspect of: "and the breath of Shaddai shall give them understanding" — as is explained within the ma'amar. For in truth — through the sanctity of Israel — and in particular there in Babylon — where there were great Tzaddikim — and they spread much Torah there — therefore the air was also sanctified there — in the aspect of the sanctity of avira d'Eretz Yisrael machkim — and they also merited there to great souls — as is understood within the ma'amar. And therefore our Sages were indeed stringent about those who go out from Babylon to other lands. And they said: "one who dwells in Babylon — it is as if he dwells in Eretz Yisrael." It follows from all of this — you will say that you do not need to ascend to Eretz Yisrael. But in truth it is not so. For a student who learns from himself is not comparable to a student who learns from his master. And if you say: you have no master — you have a master — and who is it? — Rabbi Yochanan. Meaning: they informed him that even though he is a great sage — and merited to the aspect of a great soul — even so — his soul is only in the aspect of the particular intellect — which can sweeten only the contractions relevant to it. And even for the sweetening of these contractions alone — he also needs to receive strength and illumination from the aspect of the supernal wisdom — the all-encompassing intellect — where all the contractions are sweetened in general — and through this one merits in all one's matters — as is explained within the ma'amar. And therefore even a great sage — a student who learns from himself is not comparable to a student who learns from his master — who is the aspect of the all-encompassing intellect — supernal wisdom. And this is: and if you say: you have no master — only he himself is the master — the aspect of the all-encompassing intellect in this generation — for this he was told: you have a master — and who is it? — Rabbi Yochanan. It follows that they informed him that he needs to ascend to Eretz Yisrael for two reasons. The first: because of the sanctity of Eretz Yisrael itself — where one merits to receive the illumination of the soul more greatly — which itself is the aspect of avira d'Eretz Yisrael machkim. Because there the light of supernal wisdom flows most greatly. For there is the point of the holy of holies — and the Even HaShetiyah — and: "for from Tzion Torah shall go forth", etc. — and as is explained elsewhere. And the second: because there he has a master — and who is it? — Rabbi Yochanan — who is the aspect of the all-encompassing intellect. This being the aspect of what our Sages said: "every rav in Babylon — and rabbi in Eretz Yisrael." And it is brought that the yud in the letters of rabbi alludes to the flowing of wisdom — which is the aspect of the all-encompassing intellect — which is the aspect of the springing fountain — the aspect of: "a flowing stream — the source of wisdom" — where everything is sweetened. And this is what is brought in the Tikkunim — Tikkun 22: "avira dachya — avira d'Eretz Yisrael de-ihi machkim — mi-sitra de-chochmah de-ihi yud" etc. And this is what they informed him at the outset also: "did Yaakov know," etc. For even Yaakov our father — who is himself the aspect of the totality of the souls of Israel — the aspect of the all-encompassing intellect — through which everything is sweetened — even so he longed for burial in Eretz Yisrael. And Ilfah adds — who informed him also from the complete opposite aspect. For even one who is very far from the sanctity of the intellect — all-encompassing — to the point where his intellect and soul have no power to sweeten any contraction and pain — and his mind is confused also in his dwelling in Eretz Yisrael — even so he too must strengthen himself greatly in the matter of dwelling in Eretz Yisrael — and endure everything — in order to merit through this to some good hope after the resurrection at least — as in the story of the aforementioned man. And this is: "and if you do not ascend — be careful of three things," etc. Meaning: they warned him at least — to hold on to every matter in the intermediate way — and not to tilt right or left — so that he should not fall through this to the aspect of surpluses, G-d forbid. This being the aspect of: "do not be overly righteous — and do not be overly wicked — and do not be overly wise" — and as is explained elsewhere. And because the entire order of a person's life is included in sitting and standing and walking — and as is explained in the commentators — regarding what Dovid the King, may peace be upon him, began his holy praises with: "praiseworthy is the man who has not walked", etc., "he has not stood", etc., "he has not sat" — therefore they warned him that in all these matters he should hold only to the intermediate way — the aspect of one-third standing — one-third sitting — one-third walking. And the intermediate is the aspect of the middle pillar — the aspect of justice — which one merits to through complete faith in the wise men — through which all the contractions are sweetened — and one merits complete counsel — and to bring forth true judgments from all the learnings one learns, etc. — as is explained within the ma'amar. And this is what they warned him: "do not increase sitting — for sitting is hard on the lower afflictions." And the primary pain and illness of the lower afflictions — which is the illness of hemorrhoids, G-d forbid — as is known — the primary intensification of pain and illness is at the time when he needs to relieve himself — meaning: to remove from himself the surpluses. Meaning: it begins at the lower end. For if one blemishes in faith in the wise men — and goes after one's own wisdom and intellect, G-d forbid — then one can fall into literal surpluses, G-d forbid — until it is very difficult to cleanse oneself from the surpluses — and it comes to him with great pain and great labor — the aspect of the lower afflictions, G-d forbid. And this is: "do not increase standing — for standing is hard on the heart." With this they alluded that sometimes the stench of the surpluses rises to the heart — where is the source of counsel — the aspect of: "deep waters — counsel in a person's heart." And it is written: "may He give you according to your heart — and may He fulfill all your counsel." And through the blemish of surpluses — one has no complete counsel forever — and he is always in doubt — and his heart is divided within him — for he cannot decide himself between the sides of his divided counsel. Which is itself also the aspect of standing — the aspect of: [Iyov 32] "for they stood — they did not answer anymore." For he does not know himself what to answer about the abundance of his doubts — and about the division of his counsel. This being the aspect of what the two sides of the disputing parties must stand — the aspect of: "and the two people who have the dispute shall stand," etc. (They also alluded to him that even those who engage in Torah — which is the aspect of sitting, as stated above — and also in prayer — which is the aspect of standing — as our Sages said — they must also be very careful in faith in the wise men — so that they should not fall, G-d forbid, into the aspect of surpluses. This being the aspect of what our Sages said: about the Torah of Doeg and Achitofel, etc. And similarly regarding prayer our Sages said: one who scrutinizes his prayer comes to heartache, etc.) And this is: "do not increase walking — for walking is hard on the eyes." Alluding that sometimes the fetid vapors of the surpluses rise to the brain — which is the aspect of eyes — for eyes — on account of wisdom they are mentioned — and through this the judgment is blemished — which is the aspect of: "it blinds the eyes of the wise." And the holy judgment — meaning: what one brings out from all the learnings that one learns — true judgments and upright conduct — these are the aspect of walking. For through this one knows the way to walk on it. This being the aspect of: "the ways of the world are His — do not read halichos [ways] but halachos [laws]." But through the blemish of faith in wise men — one falls into surpluses, G-d forbid — this being the aspect of: hard on the eyes. And then one is in the aspect of a fool walking in darkness, G-d forbid — for one cannot bring one's judgment to light. And this is what they concluded: "every sitting without ordination — standing with ordination is preferable to it." Meaning: for the primary rectification of the aspect of sitting — which is the aspect of wisdom of holiness — and standing — which is in the aspect of the holy contractions — all through ordination. Meaning: through ordaining a worthy master — who has complete faith in the wise men — for then through ordination — the light of the all-encompassing supernal intellect is drawn upon him. And through this he can sweeten all the contractions of all those close to him — and rectify their counsel in fullness — and instruct them in true judgments and upright conduct. But sitting without ordination — meaning: a sage and leader such as this — who is not worthy to receive the illumination of the ordination — then standing with ordination — meaning: it is better to receive the divided counsel and the doubts in the halachah — of worthy and God-fearing people — who have complete faith in the wise men — through which the primary ordination operates — for then he has some hope — to rectify his counsel somewhat — and to walk on a straight path — through the doubts and the division of counsel themselves. Which is not so if he accepts counsel and halachos from an unworthy master — who is not worthy for ordination — then he will have no doubt at all — and his counsel will be completely corrupted. And this is the aspect of: "praiseworthy is the man who has not walked in the counsel of the wicked" — corresponding to the corruption of counsel. "And in the way of sinners has not stood" — corresponding to the blemish of judgment — the aspect of [Nechemiah 9]: "and in Your judgments they sinned." "And in the assembly of scorners has not sat" — corresponding to the blemish of the scorners of the words of the wise men — through which one is judged through surpluses, as stated above. And this is: "but his desire is in the Torah of Hashem." And our Sages expounded: "a person should always learn Torah from whom he desires — and in what his heart desires." For from there presumably is the root of his soul and the sweetening of his contractions. And this is: "and in His Torah he meditates day and night." Meaning: he engages to innovate in Torah at every time — and has faith in the wise men even in his own innovations — and all the more so in the true innovations of all the authentic Torah scholars — and through this the light of the Torah is completed even more — and then the Torah is called his Torah — as our Sages expounded. And see [Avodah Zarah 19]. And this is: "and he shall be like a tree planted by streams of water." For this flows through the aspect of: "a portion of G-d — full of water" — as is explained within the ma'amar. And in truth — the perfection of the rectification of counsel and the rectification of judgment are in one aspect — the aspect of: "and I shall restore your judges as at first — and your counselors," etc. And even so — they are two aspects — (and this is not the place to elaborate). And behold — the matter of sitting and standing and walking — as stated above — can be explained further in many modes. And however it may be — in any case — they alluded to him that if he does not wish to ascend to Eretz Yisrael — where the primary illumination of the all-encompassing supernal intellect — the source of life — shines — and in particular since Rabbi Yochanan is there, as stated above — therefore at least let him guard his soul from things that blemish life — and are derived from the aspect of surpluses — that come through the inability to sweeten the contractions as is fitting. From which is derived and comes also in corporeality — the illness of the lower afflictions, G-d forbid. And illness of the heart — corresponding to the aspect of the blemish of counsel. And the ruination of the eyes — corresponding to the blemish of judgment — that comes from the brain, as stated above. And this is what they concluded: "and similarly Yitzchak and Shimon and Oshaiah said the same thing — the law follows Rabbi Yehudah in the matter of separations." [Rashi explained: it is uncertain to him whether one is concerned about the seed of the father, etc.] See Ma'oray Or: "asher pared im ha-kollel — in gematria — mantzepach [the final letters] together with the letters." For from there the judgments grasp in separation. And see in the Introduction to the Tikkunim — that wisdom is called the father of faith. It follows that faith is the aspect of the seed of the father. And through the blemish of faith in the wise men — a separation is made between faith and wisdom — as is explained elsewhere. And therefore — when a person sees that dispute comes upon him — which is the aspect of division of hearts — he must suspect himself: perhaps he blemished in faith in the wise men — through which the contractions cannot be sweetened — and through this dispute and division are made. Therefore he must repent on this — and rectify the blemish of faith in the wise men — and as is explained within the ma'amar. Parparos Na'eh, Part 2 · פרפראות נאה חלק ב' Maharyit — Rabbeinu Chananel — Halachic Discussion See in the novellae of the Maharyit on Kesuvos — brought there in the name of Rabbeinu Chananel — who explained: "the law follows Rabbi Yehudah in the matter of separations." Meaning: one is not concerned about the seed of the father. And he alludes to the matter of the one from the house of Eli, etc. — see there what he was precise about. And see Chullin 79 — the plain meaning of the language of the Gemara is also thus. And see in the Rif and the Ran there — and you will understand better. And according to the above — the matter is explained — both according to the view of Rashi and according to the view of Rabbeinu Chananel, of blessed memory. For our Sages said [Sanhedrin 14]: "there is no ordination outside the land," etc. And there they said the matter that those from the house of Eli are not ordained — as it is said: "there shall not be an elder in your house all the days," etc. — see there. It follows: perhaps Rabah would say — since he comes from the house of Eli — and those from there are not ordained — it follows that they are in the aspect of the Diaspora — where the light of supernal wisdom does not flow — from which the root of ordination comes — therefore he has no need to strive to come to Eretz Yisrael. Therefore they alluded to him that one is not concerned about the seed of the father in this — and certainly he too can receive there the illumination of supernal wisdom — and in particular through Rabbi Yochanan. And see there further — [Shmuel I, chapters 2, 3, 4] — regarding the matter of the sons of Eli — who through their blemishing in the honor of the sanctuary and its holy things — where the light of wisdom flows — the aspect of holy — therefore they were punished — that there would be from among them no high priest who enters the holy of holies — to draw from there the sweetening of the contractions through wisdom and faith. And this is: "and you shall behold a rival in all that He shall benefit Israel." This will be through the sweetening of the contractions — through the light of wisdom that flows in the Bais HaMikdash — and to them it will be distress and pain — even in the very sanctuary of the Temple — for they will see their distress — in that no high priest is appointed from among them. It follows that for them the Temple itself will be in the aspect of contraction and distress — because of the sweetening. And this is: "measure for measure." And this is: "and there shall not be an elder in your house," etc. — that they will not be ordained, as stated above. And this is: "and one I will not cut off from My altar — to cause your eyes to fail and to grieve your soul." This being the aspect of the illness of the lower afflictions — as is brought above in the name of our Sages' exposition. And: "and all the multitude of your house shall die as young men." The opposite of life and length of days — that flows through wisdom, as stated above. And see there further — afterwards — regarding the matter of the Philistine wars that were aroused against them. For this came from the aspect of the overpowering of contractions and judgments so greatly — until the Ark of G-d was taken — where are the tablets of stone — from which one draws the sweetening of contractions through wisdom and faith. And now — because of the sin of the house of Eli — the contractions overpowered so greatly — until the Ark of G-d too was taken — and then the two sons of Eli died — and also Eli the priest died. And this is the aspect of: "the glory has been exiled from Israel," etc. For glory alludes to the thirty-two paths of wisdom — as is known. And this is: "the glory of the wise they shall inherit." And this is: "for the Ark of G-d was taken." And afterwards Hashem struck the Philistines with the plague of hemorrhoids — which is the illness of the lower afflictions — as is explained there in the commentators — until they were forced to return the Ark. Parparos Na'eh, Part 3 · פרפראות נאה חלק ג' Rashi's View — Halachic Continuation And according to the view of Rashi — that the law follows Rabbi Yehudah — and it is uncertain to him whether one is concerned about the seed of the father, etc. — it will be explained also in this manner. For on the contrary — since the family of Rabah is from the house of Eli — one must certainly strive and rectify this — and come to Eretz Yisrael — and accept before Rabbi Yochanan his master. In order that through this he merit to draw upon himself the supernal sweetening from the aspect of supernal wisdom — until he be saved from all the above. And perhaps he will merit through this to length of days. And therefore — the Tosafos indeed wrote — in truth — [Eruvin 24, Yevamos 78] — that Rabah ascended to Eretz Yisrael and accepted before Rabbi Yochanan. (And see Seder HaDoros — what he deliberated regarding this.) ✦ תַּם וְנִשְׁלַם — זִמְרַת הָאָרֶץ — שֶׁבַח לָאֵל בּוֹרֵא עוֹלָם ✦ Complete and Finished — Zimras HaAretz — Praise to G-d Creator of the World נ נח נחמ נחמן מאומן Zimras HaAretz — Installment 7f — Final Installment. Sipuray Maasiyos (Stories 1–14) · Sichot HaRan (Simanim 32, 40, 55, 85, 87, 89, 91, 93, 97, 102, 110, 112, 260) · Parparos Na'eh (Parts 1–3) — Complete. The complete translation of Zimras HaAretz — all seven installments — is now finished.