Based on LM I:181 — "K'shemiskashrim b'kesher" & LM I:10 — "V'Aileh HaMishpatim"
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The house of tefillah is called "Bais HaK'nesses" [house of gathering] because there all the neshamos gather through the tefillah prayed there. Tefillah = the aspect of nefesh, as Rabbainu wrote (Siman 46). Therefore the essential tefillah is in the Bais HaK'nesses and in the tzibbur — for the essential ascent of the nefesh and its completeness is when all neshamos are included and become one. Then they ascend to kedushah — for kedushah is one. As Rashi explained (Shemos 1) regarding the seventy neshamos of Bais Yaakov: they are all called "nefesh" in the singular. Therefore tefillah (= the nefesh) depends essentially on the unification of neshamos. Therefore one must accept upon himself before tefillah the mitzvas aseh "V'ahavta l'rai'acha kamocha" (Vayikra 19). As Rabbainu wrote (Siman 239): it is impossible to speak the words of tefillah except through the shalom of connecting with all neshamos of Yisrael. Therefore the essential tefillah is in the tzibbur and not as a yachid — so that each person not be divided on his own (which is the opposite of kedushah). Rather, the holy congregation must be joined together and become one. This is tefillah in the tzibbur and in the Bais HaK'nesses specifically — where the neshamos gather and are unified. This is the completeness of tefillah.
Therefore the Batay K'nessiyos are called by the name of Yaakov: "Mah tovu ohalecha Yaakov" — "How goodly are your tents, O Yaakov" (Bamidbar 24). Yaakov = the totality of all neshamos of Yisrael: "Kol hanefesh haba'ah l'Vais Yaakov" (B'raishis 46), as Rabbainu wrote (Siman 181). In the aspect of Yaakov, all neshamos are in unity (as Rashi explained regarding "seventy nefesh" in the singular). But in the aspect of Avraham and Yitzchak — from whom came Yishma'ail and Aisav (= division) — they are called "nefashos" in the plural, as Rashi explained there.
Therefore Avraham called it "har" [mountain] and Yitzchak called it "sadeh" [field] — neither a place enclosed by walls, neither a place of gathering, meeting, and joining together. But Yaakov, where unity lies, therefore called it "Bayis" [house] = gathering, meeting, joining — where all neshamos assemble and connect in one place. This is the Bais HaK'nesses = "Bais Yaakov" = "Bais Tefillah" — which exists only through the aspect of Yaakov. The Batay K'nessiyos = the aspect of the Bais HaMikdash: "Va'ehi lahem l'mikdash m'at" — "I have been for them a small sanctuary" (Yechezkel 11). (See this matter well at the beginning of Torah "V'Aileh HaMishpatim," Siman 10, which discusses har, sadeh, and bayis.) Therefore one must pray specifically in a Bais HaK'nesses — for the essential completeness of tefillah is when it is in the aspect of "bayis."
Therefore one person can compel another to build a Bais HaK'nesses. Since it is the aspect of unity, each can compel his fellow — just as in one body, one limb can compel another when it knows the benefit, even if the second limb does not feel the need at all. Nevertheless, the second limb feels its fellow's pain and exerts itself for its rescue. So too: when one wants to build a Bais HaK'nesses — since he is in the aspect of unity with his fellow — he can compel and obligate them.
Therefore we conduct ourselves with kavod in the Batay K'nessiyos — for the essential nefesh is bound up with kavod, as Rabbainu wrote there: "B'sodam al tavo nafshi, uvikehalam al taichad k'vodi" — "Into their counsel let my soul not come, into their assembly let my honor not be joined" (B'raishis 49).
This is the aspect of the Sages' statement (Berachos 47a): "Ain m'chab'din ela b'fesach sheyaish bo m'zuzah" — "We show honor only at a doorway that has a m'zuzah." Yet we show honor at the entrance of a Bais HaK'nesses even without a m'zuzah. M'zuzah = the aspect of Malchus (as is known) = the aspect of kavod: "Melech HaKavod" = the aspect of nefesh. This is what Rabbainu wrote (Siman 23): m'zuzah = the aspect of ashirus d'kedushah [wealth of holiness]. Ashirus = the root of neshamos, as Rabbainu wrote (Siman 68). Therefore "Rebbi m'chabaid ashirim" — "Rebbi honored the wealthy" — "honored" specifically, for ashirus (= the root of neshamos) = kavod. This is "Osher v'chavod" — "Wealth and honor" (Mishlai 8). Therefore it is fitting to show honor only at a doorway with a m'zuzah — for there is the place of kavod. One must honor each other there, to illuminate the nefesh from its root (= kavod), as Rabbainu wrote in Torah "Dirshu Hashem v'Uzo" (Siman 37).
But in the Bais HaK'nesses, even without a m'zuzah, we show honor — for it is the place of kavod, the aspect of Bais Yaakov, upon whose name both kavod and nefesh are called: "B'sodam... nafshi, uvikehalam... k'vodi" (as Rabbainu wrote). Therefore one must conduct oneself with great kavod in the Bais HaK'nesses — to illuminate all the neshamos from their root, which is the aspect of kavod.
Based on LM II:12 — "V'Ayeh HaSeh L'Olah" & LM I:16 — "Rabbi Yochanan Mish'ta'i"
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If they sold a taivah [the Aron/reading platform], they may purchase a mitpachas [Torah cover] — but not the reverse. Ma'alin baKodesh v'lo moridin — "We ascend in holiness and do not descend." Tashmishay kedushah [accessories of holiness] are stored away (nignazin). Tashmishay mitzvah [accessories of mitzvos] are discarded (nizrakin).
The descent is the purpose of the ascent — as is brought and explained well in Rabbainu's words (LM II:12) on the pasuk "V'ayeh haSeh l'olah" — "Where is the lamb for the offering?" When a person descends and falls, chas v'shalom, to very low levels, Rachamana litzlan — to the aspect of contaminated places — and begins to seek Him: "Ayeh m'kom k'vodo" — "Where is the place of His honor?" — because there He is very concealed and hidden — through this very seeking, he reconnects himself to Hashem. For these places receive their vitality from the aspect of "Ayeh" [Where?], which is the upper Kavod (see there very well; it is a subtle and deep matter).
Now, the descent for the sake of ascent applies only in Olam Hazeh (= Olam HaAsiyah), which is full of k'lipos. Here it is impossible to ascend except through descents — for otherwise there would be many accusations and obstacles. Therefore one must descend specifically to the dwelling-place of the k'lipos, to subdue them in their place and find Him specifically there (= y'ridah tachlis ha'aliyah). Then one ascends securely without hindrance. But in the future, when everything will be entirely holy and the spirit of impurity will be removed from the earth and all k'lipos nullified — then they will ascend from level to level, from strength to strength, without any descent.
As understood from the ma'amar "Rabbi Yochanan mish'ta'i, chazaina kavra d'apik raishayh mimaya v'damya ainav kiS'ray Siharay" (Siman 16) — the principle that emerges: the Tzaddik's need to nullify himself from his d'vaikus applies only in Olam Hazeh, because of "ananin dim'chasyan al ayinin" — "clouds covering the eyes" — lest the k'lipos overpower him, chas v'shalom, and he be nullified entirely. But in the future, when the clouds are removed — he will not need to nullify himself from his d'vaikus. All this is the very matter of y'ridah for the sake of aliyah: when the Tzaddik nullifies himself from his d'vaikus, he is in the aspect of siharah [moon] — a descent for him. But it is for the sake of ascent, for afterward his intellect is renewed and he perceives more than before. All this applies only in Olam Hazeh; in the future there will be no descent.
This is the aspect of "Ma'alin baKodesh v'lo moridin." Tashmishay kedushah = a hint to Olam Haba, which will be entirely holy, entirely good. Regarding them it is said: "We ascend in holiness and do not descend" — for there, the ascents are without descents.
This is the aspect of "Tashmishay mitzvah nizrakin, tashmishay kedushah nignazin." Tashmishay mitzvah = the aspect of Malchus: "Kol mitzvosecha tzedek" — "All Your mitzvos are righteousness," and "Tzedek Malchusa Kadisha" — "Righteousness is the holy Malchus." In this aspect there are ascents and descents: sometimes Malchus is diminished and contracted, descending to the lowest levels — even to the dwelling of the k'lipos — in the secret of "uMalchuso bakol mashalah" — "His sovereignty rules over all." This itself = the aspect of "Ayeh" that sustains these places — in the secret of "Ani Rishon va'Ani Acharon" — "I am the first and I am the last." Malchus at the beginning, Malchus at the end — meaning Malchus is rooted in Keser (= "Ayeh"): "Sof ma'aseh b'machshavah t'chilah" — "The end of action was in the first thought." When Malchus is in complete concealment and constriction, clothed in such places to sustain them — then precisely it is in the aspect of "Ayeh." For then the Mochin that came to it as an addition are withdrawn, and it has only its essential vitality in the secret of a n'kudah [point]. The root of this point's vitality = "Ayeh" — for there is its root: "Sof ma'aseh b'machshavah t'chilah."
Thus what Rabbainu wrote in the above ma'amar of Rabbi Yochanan — that when the Tzaddik nullifies himself from his d'vaikus he is in the aspect of siharah — is itself the aspect of y'ridah tachlis ha'aliyah. Siharah = Malchus. All the ascents and descents are in the aspect of Malchus: Malchus ascends and descends to those levels to subdue them, then ascends from there. This itself = "Ayeh" sustaining those places (= the root of the n'kudah of Malchus) → y'ridah tachlis ha'aliyah.
Therefore tashmishay mitzvah — when they have departed from their mitzvah — are nizrakin [discarded]: for in this aspect there is sometimes a departure/withdrawal of kedushah during the descent. But tashmishay kedushah are nignazin [stored away]: they are in the aspect of Olam Haba, entirely holy — there will be no descent at all — therefore it is forbidden to discard them. They are only stored away. G'nizah = burial and concealment. (And indeed the halacha is to bury them — that is their g'nizah.) They must be stored in the Ohr HaGanuz [hidden light] = the light of Ein Sof Baruch Hu, where the secret of burial of Talmidai Chachamim lies — their kedushah is included in the upper kedushah, ascending ever higher. This itself = "Ma'alin baKodesh v'lo moridin" — these ascents are without descent, for in the future there will be no descent for the sake of ascent; it will be entirely holy.
Based on LM II:78 — "Va'Eschanan"
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The matter of the kedushah of the Bais HaK'nesses and other tashmishay kedushah — all these things of kedushah depend on the mind of man: when one designates an object for use in kedushah and uses it for a holy purpose, it becomes sanctified. As written in the Shulchan Aruch: "azminyeh v'lo tzar beh" [designated it but did not use it], or "tzar beh v'lo azminyeh" [used it but did not designate it] — kedushah does not take effect. Only "azminyeh v'tzar beh" [designated it and used it] — then kedushah takes effect and it is forbidden to remove it to secular use. Thus the kedushah of tashmishay kedushah takes effect through the person. Likewise the kedushah of the Bais HaK'nesses depends entirely on the Shiv'ah Tuvay Ha'Ir [seven city leaders], as explained in the Shulchan Aruch.
For it is found in Rabbainu z"l's words (LM II:78): the essential kedushas Eretz Yisrael is through the aspect of "Ko'ach ma'asav higid l'amo" — "The power of His deeds He declared to His people" — "biR'tzono n'sanah lahem, ubiR'tzono n'talah maihem un'sanah lanu" — "By His will He gave it to them, by His will He took it from them and gave it to us" (see there). As Rabbainu z"l explained on "Va'Eschanan": this is the aspect of all holy places that Yisrael sometimes conquer and sanctify with kedushas Yisrael. Others could claim "Listim atem" — "You are robbers!" — but through "Ko'ach ma'asav higid l'amo" we have the power to conquer the entire world and sanctify it with kedushas Yisrael: "biR'tzono n'sanah lahem, ubiR'tzono..."
This is the aspect of kedushas Bais HaK'nesses. The essential kedushah of the Bais HaK'nesses is through "Ko'ach ma'asav" — through which we have the power to sanctify all places in the world. Hashem created everything and by His will gave it to us = kedushas Eretz Yisrael. The kedushah of the Bais HaK'nesses is also the aspect of kedushas Eretz Yisrael and the Bais HaMikdash: "Mikdash m'at — ailu batay ch'nessiyos uvatay midrashsos" — "A small sanctuary — these are the batay ch'nessiyos and batay midrashsos" (Megillah 29).
This is the aspect of "Mikdash Hashem kon'nu yadecha" — "The sanctuary of Hashem, Your hands established" (Shemos 15). The essential kedushah of the Mikdash (= Bais HaK'nesses and Bais HaMidrash) is through the aspect of yadayim [hands], which have kaf-ches pirkin [28 joints] = "Ko'ach" [= 28 = "power"] ma'asav — as Rabbainu z"l explained elsewhere (Siman 45, part 1). Through this = the essential kedushah of the Bais HaK'nesses.
Therefore with all tashmishay kedushah, kedushah does not take effect until one actually uses it (= "azminyeh v'tzar beh"). The essential kedushah is in the aspect of yadayim with their 28 joints (= "Ko'ach ma'asav") — from where the essential kedushah comes (= kedushas Eretz Yisrael drawn from the 28 joints). Therefore we require that one actually used it in kedushah — for the use is the aspect of asiyah [action] (= yadayim). Then precisely kedushah takes effect — for what draws kedushah onto the object is "Ko'ach ma'asav" (from where kedushas Eretz Yisrael is drawn = yadayim = 28 joints).
Therefore we need "azminyeh v'tzar beh" — meaning machshavah and ma'aseh [thought and action]. The root of kedushah is in machshavah (= Chochmah = Kodesh). But the essential completeness of kedushah is when it is drawn into the yadayim in the aspect of uvda [deed]. This is the essential merit and completeness of kedushah: connecting the deed and action to kedushah — "S'u y'daichem Kodesh" — "Lift your hands in holiness" (T'hillim 134). The essential completeness of kedushah is in the yadayim — when one lifts and elevates the yadayim (= asiyah) to kedushah. The essential completeness of kedushah is when it is drawn into even the lowest level (= asiyah).
This is the aspect of tashmishay kedushah: their kedushah takes effect specifically through machshavah and uvda (= "azminyeh v'tzar beh"). Designation alone is not sufficient — the essential merit and completeness of kedushah is when drawn specifically into uvda (= asiyah). The essential kedushah = kedushas Eretz Yisrael; the essential kedushas Eretz Yisrael = through "Ko'ach ma'asav." This = emunah: knowing that Hashem created the entire world by His will, by His will He took it from them, etc. This is the essential kedushah — knowing that everything is from Him. Hashem is called "Kadosh." As soon as one knows that Hashem created the thing → kedushah is drawn there. The essential merit of this knowledge is when one knows in Olam HaAsiyah, the physical world, of His kedushah — for because He contracted His kedushah until He created this physical world, His kedushah became concealed until there is the power to choose kedushah or the opposite, chas v'shalom. Therefore the essential merit of kedushah is sanctifying Olam HaAsiyah — drawn from the aspect of yadayim (= "Ko'ach ma'asav" = 28 joints = kedushas Eretz Yisrael).
This is the aspect of Shiv'ah Tuvay Ha'Ir [the seven city leaders] — they are the heads of the people, the aspect of Mochin (from where the root of kedushah comes). Therefore they are called "Tuvay" [good ones] — for Da'as and the Moach = the aspect of "tov" [good]: "Gam b'lo da'as nefesh lo tov" — "Without da'as, even the soul is not good" (Mishlai 19), as brought in Rabbainu z"l (Siman 29, part 1). This = kedushas Eretz Yisrael: "HaHar haTov hazeh v'haL'vanon" — "This good mountain and the L'vanon." The Shiv'ah Tuvay Ha'Ir — through them the kedushah of the Bais HaK'nesses and all tashmishay kedushah depends (= kedushas Eretz Yisrael). They also establish straight takanos and guide the people on the good and straight path, in derech eretz — leading the world so no one steps outside the line and no one wrongs his fellow — all the aspect of kedushas Eretz Yisrael (= derech eretz), as explained in the above ma'amar.
Therefore they are called Shiv'ah Tuvay Ha'Ir — for they draw kedushas Eretz Yisrael into all holy things, batay ch'nessiyos, and batay midrashsos — wresting them from the aspect of the Shiv'ah Amamim [seven nations] in whose hands Eretz Yisrael originally lay. All things and places must be sanctified with kedushas Eretz Yisrael → must be taken from the aspect of the seven nations. Therefore they are seven Tuvay Ha'Ir — to subdue the seven nations and sanctify all things (tashmishay kedushah, batay ch'nessiyos, batay midrashsos) with kedushas Eretz Yisrael (= "HaHar haTov").
For in all things in the world, kedushah lies concealed — meaning the vitality of Elokus. This = the hidden Torah [Torah ha'ne'elemes] that sustained the world before Mattan Torah (= derech eretz that preceded Torah = the path to Eretz Yisrael), as explained well in the above ma'amar. Specifically through this aspect one can sanctify all things in the world, making from chol [secular] — kodesh [holy]: all holy objects, batay ch'nessiyos, batay midrashsos that were initially entirely secular → made holy through this aspect (= the hidden Torah = derech eretz = "Ko'ach ma'asav").
Therefore Eretz Yisrael is called "Tov" (= "HaHar haTov") — for the essential kedushas Eretz Yisrael is through "Ko'ach ma'asav," through revealing that Hashem created everything. As soon as His Elokus is revealed = the aspect of "Tov": "Tov Hashem lakol" — "Hashem is good to all."
Baruch Hashem l'olam, Amain v'Amain.
Based on LM I:75 — "Y'var'chainu Elokim V'yir'u Oso Kol Afsay Aretz"
Nitzotzos · Shalom · Mora Mikdash · S'firah & Lag BaOmer · Sefer Torah
§1
The principle: words of Torah and tefillah = ha'alas mayin nukvin [the raising of feminine waters] → through this, shalom is made. One raises all the nitzotzos [holy sparks] that fell and joins them together (= shalom) → new worlds are created from them. Before the nitzotzos are raised, they are in the aspect of damim [bloods] — then they are in the aspect of "tzolay'a al y'raicho" — "limping on his thigh" — the damage of the raglayim [legs/feet], where the k'lipos primarily grip, clinging to the fallen nitzotzos. Therefore one must raise the nitzotzos by bringing them into the dibbur [speech] — the damim becoming holy dibbur of Torah and tefillah → ha'alas mayin nukvin → the nitzotzos ascend and join → shalom is made → the damage of the raglayim is repaired: "Vayiven es hatzaila" — "He built the rib" (B'raishis 2).
One must speak in Torah and tefillah until the body is completely nullified — the body becoming nothing and void → all artzi'us [earthliness] is nullified → one merits shalom. The essential machlokes and contentiousness comes from the damim that one has not yet served Hashem with. A person must engage so deeply in his avodah that he serves Hashem with every single drop of blood — not a single drop remaining in which he has not served Him. One must bring all the vitality of all the damim into the words of Torah and tefillah until the body is completely nullified. To nullify the body completely one merits through yirah [fear/awe]. This is "V'yir'u oso kol afsay aretz" — "All the ends of the earth shall fear Him" — through yirah, all artzi'us is nullified as nothing → one merits shalom = "Y'var'chainu Elokim" — "God shall bless us" — for Hashem found no vessel to hold berachah except shalom.
§2
This is the aspect of kedushas Bais HaK'nesses. In the Bais HaK'nesses, Torah and tefillah are magnified. Through the holy words spoken there constantly (tefillah, Kri'as HaTorah) → ha'alas mayin nukvin → all artzi'us is nullified → all nitzotzos are raised → shalom is made. From here = the essential kedushah of the Bais HaK'nesses: when artzi'us and gashmiyus are nullified and the nitzotzos are raised and joined → holy worlds are built → the place is sanctified (the grip of the k'lipos that clung to those nitzotzos = the essence of tumah — nullified through the dibbur of Torah and tefillah).
Therefore one must conduct oneself with great awe in the Bais HaK'nesses and Bais HaMidrash = mora Mikdash [awe of the sanctuary] (for they are a Mikdash M'at). The essential kedushah is through yirah → the artzi'us is nullified. Therefore one must show great awe there to merit nullifying all artzi'us (= the essential kedushah of the BHK: the place becomes holy because artzi'us was nullified there through abundant Torah and tefillah constantly → the place transformed to a holy place, included in His kedushah). "UMikdashi tira'u" — "My sanctuary you shall fear" (Vayikra 19); "Mah nora hamakom hazeh" — "How awesome is this place" (B'raishis 28).
Therefore it is forbidden to speak any idle talk in the Bais HaK'nesses and Bais HaMidrash — only holy words of Torah and tefillah, through which mayin nukvin are raised, shalom is made, all worlds are rectified, and Hashem's kedushah is drawn there. Through idle talk in such a holy place, chas v'shalom, one damages terribly — as if wanting to return the corruption to its place, returning the world to tohu vavohu (= sh'viras kailim [shattering of the vessels]). The damage of idle talk in Batay K'nessiyos and Batay Midrashsos is exceedingly great, as elaborated in the holy Zohar and all the sefarim.
§3
For this reason it is called "Bais HaK'nesses" — there the holy nitzotzos are gathered (konsin) and joined together in shalom through the ha'alas mayin nukvin ascending there constantly through Torah and tefillah. This is "Boneh Yerushalayim Hashem, nidchay Yisrael y'chanais" — "Hashem builds Yerushalayim, He gathers the dispersed of Yisrael." Yerushalayim = the kedushah of the Bais HaK'nesses — all Batay K'nessiyos receive their kedushah from Yerushalayim (where the Bais HaMikdash stood = the source of kedushas BHK = Mikdash M'at). Therefore it is called "Yerushalayim" = Yirah-Shalom [fear-peace] (B'raishis Rabbah 56) — for the essential kedushah of the Bais HaMikdash and Bais HaK'nesses: through yirah the artzi'us is nullified → the nitzotzos ascend and join in shalom → their kedushah is revealed (for the nitzotzos are holy — from a holy place they proceed). The essential kedushah of everything = Yerushalayim = Yirah-Shalom.
"Nidchay Yisrael y'chanais" — "y'chanais" = Bais HaK'nesses — there the nitzotzos (= nidchay Yisrael) gather and join in shalom = Yerushalayim = the essential kedushah of the Bais HaK'nesses. "Ki hirchaktim baGoyim v'chi hafitzosim ba'aratzos va'ehi lahem l'Mikdash M'at" (Yechezkel 11) — the Sages said: "these are the Batay K'nessiyos" (Megillah 29). Now the pasuk connects beautifully: "I scattered them among the nations and dispersed them in the lands" = the scattering of the nitzotzos. Therefore: "I have been for them a Mikdash M'at" = through the Batay K'nessiyos and Batay Midrashsos where Torah and tefillah are spoken → the nitzotzos gather and join. The Mikdash M'at (= BHK) is the tikkun and remedy for the scattering of Yisrael.
§4
Therefore the Sages were exceedingly concerned about shalom in the Bais HaK'nesses: they instituted that a Kohain reads first, etc., "mipnay darchay shalom" — "for the ways of peace" — "so they not come to quarrel" (Gittin 59). The essential kedushah of the BHK = shalom (= the essential rising of the nitzotzos through Torah and tefillah — whose essential tikkun is when they join in shalom). Since the BHK is where they work most to raise the nitzotzos through constant holy speech, one must be exceedingly careful there against machlokes. Machlokes in BHK and Bais HaMidrash damages terribly — while machlokes everywhere is hated (as the Sages elaborated), in the BHK especially one must guard against it. For when shalom exists, the nitzotzos can join. But when machlokes is stirred there, chas v'shalom — one can destroy all the tikkunim and kedushah accomplished in the BHK, for their entire tikkun depends on shalom specifically.
§5
This is the aspect of S'firah and Lag BaOmer, when the talmidim of Rabbi Akiva ceased dying. They died because of the damage of shalom — they did not treat each other with honor. They were punished specifically during the days of S'firah, when through the mitzvah of counting we work to rectify the damim — to purify ourselves from the tumah of Mitzrayim like a woman purifying herself for her husband. The essential tumah of Mitzrayim = the damage of the damim: "Va'e'evor alayich va'er'aich misboseses b'damayich" (Yechezkel 16). The entire kavanah of S'firah = purifying and refining the damim (as known from Pri Aitz Chaim).
Therefore one must count the days orally — for the days are the Midos [attributes], the totality of the worlds. Before their tikkun they are in the aspect of damaged damim (= the vitality of the worlds, for "the blood is the nefesh and the vitality"). One must count the days orally to bring the damim into the holy dibbur → ha'alas mayin nukvin → the nitzotzos join in shalom. The essential tikkun of S'firah = making shalom (= the essential rising and tikkun of the nitzotzos) → preparing all worlds for Kabbalas HaTorah on Shavu'os (whose essential reception was through shalom: "Vayichan sham" — all as one, with one heart, unlike other encampments where there was machlokes).
Because the talmidim of Rabbi Akiva damaged shalom → they could not sweeten the dinim of S'firah → the din seized them specifically then. Rabbi Shimon and his companions were their tikkun — therefore he said: "Anan bachavivusa talya" — "With us it depends on love" (= shalom), as explained in Torah "Chadi Rabbi Shimon" (Siman 61).
This is Lag BaOmer: when the talmidim ceased dying — and it is the Hillula Raba of Rabbi Shimon bar Yochai (their tikkun). The essential tikkun of the damim and nitzotzos = repairing the raglayim — completed fully when Mashi'ach comes: "V'amdu raglav bayom hahu al Har HaZaisim" — "His feet shall stand on the Mount of Olives" (Z'charyah 14). The essential sweetening of S'firah is on Lag BaOmer, when the tikkun reaches Hod shebaHod [Splendor within Splendor] = raglayim within raglayim (for Netzach and Hod = raglayim). The essential grip of the k'lipos is in Hod: "Kol hayom daveh" (Aichah 1). When Hod is rectified = the essential completeness. Therefore on Lag BaOmer → the damage of "tzolay'a al y'raicho" is repaired → the essential sweetening → the nitzotzos rise and shalom is made → the damage of Rabbi Akiva's talmidim is rectified.
At the histalkus of Rabbi Shimon's neshamah → the greatest ha'alas mayin nukvin (for then the Sh'chinah gloried: "See with what [beauty of creation] I come before You!" = the essential ha'alas mayin nukvin → the essential tikkun of shalom). As written in the holy Idra Zuta on the pasuk: "Ki sham tzivah Hashem es haberachah, chayim" (T'hillim 133) — his holy neshamah departed, and a voice proclaimed: "Yavo shalom" — "Peace shall come" (Yeshayahu 57). Fortunate is he.
§6
For this reason Sh'lomoh HaMelech began building the foundation of the Bais HaMikdash in the month of Iyar — which falls entirely within the days of S'firah. Through S'firah the damim are rectified → shalom is merited. Therefore then the building of the Bais HaMikdash began (from which the kedushah of the BHK and Bais HaMidrash derives — all their kedushah being in the aspect of shalom). Therefore the Bais HaMikdash is called "Sukas Shalom" — "Shelter of Peace" — its essential kedushah being in the aspect of shalom.
§7
Therefore the Sages said (Megillah 29): "In the future, all Batay K'nessiyos will ascend to Yerushalayim." Through the kedushah of the BHK and the yirah practiced there → all artzi'us is completely nullified from there → since the artzi'us is nullified, it can ascend from its place to Yerushalayim. The essential separation and distance between one place and another = artzi'us. Artzi'us creates boundaries and divisions between places. But when artzi'us is nullified and shalom is made → everything is one — no separation between Yerushalayim and the BHK.
This will be in the future, when the birur is completed fully. Kedushah will not be perfected until then — when "V'amdu raglav bayom hahu al Har HaZaisim" is fulfilled → kedushas BHK will be perfected → all will ascend to Yerushalayim. As written there: wondrous miracles of mountains splitting and reaching each other — "Ki yagi'a gay harim el Atzel" — all from the completeness of kedushah when the birur of the raglayim is completed → artzi'us nullified → even mountains can draw close. The Batay K'nessiyos ascending to Yerushalayim = the great shalom (= unity and connection: artzi'us — the dividing screen — nullified → all kedushah uniting together in shalom).
§8
"Ma'alin baKodesh v'lo moridin" — "We ascend in holiness and do not descend" (Megillah 9). The essential pinnacle of kedushah = kedushas Sefer Torah (as in the Mishnah and Shulchan Aruch: if they sold a Bais HaK'nesses they may purchase... ascending through the levels... until: if they sold sefarim, they purchase a Sefer Torah — ascending in kedushah). The essential kedushah is when the artzi'us is completely nullified = kedushas Sefer Torah, where the klaf [parchment] is bound to the letters of the writing in a permanent, strong bond → the klaf is transformed to the complete kedushah of the holy letters of the Sefer Torah.
The essential ascent of kedushah is through the dibbur (= the letters of the Sefer Torah = the letters of speech). Since the klaf is bound to these letters in such strong connection and great unity → the klaf is completely nullified before the letters → acquiring complete kedushah. Therefore the Sefer Torah and sefarim are "mitzvos with inherent bodily kedushah" — their body is holy because it is bound to the letters → their gashmiyus is completely nullified before the kedushah → the kedushah can never be changed.
The Bais HaK'nesses, even though holy words of Torah and tefillah are spoken there, is still classified as tashmishay mitzvah (as the Poskim say) — its kedushah can be changed by the Shiv'ah Tuvay Ha'Ir with the city's people — for the BHK is not bound to the holy dibbur as strongly as the klaf to the letters.
Therefore a person must sanctify himself so deeply through Torah and tefillah that his body is completely nullified before the dibbur — his body joined and included in the dibbur like the klaf joined to the letters (until klaf and letters are literally one thing = Sefer Torah). Likewise his body should be so joined and included in the dibbur that the holy words are inscribed upon him — nothing inscribed in his body but letters and words of Torah, like the klaf of a Sefer Torah bearing nothing but Torah letters. Then this person is holy with the kedushah of a Sefer Torah — and more. Of him it is said: "Zos haTorah adam" — "This is the Torah: a man" — meaning: this man himself IS the Torah (as found in Rabbainu z"l's words). Of such a Talmid Chacham the Sages said (Makkos 22): "How foolish are those who stand for a Sefer Torah but do not stand for a tzurba mairabbanan!" This is "Kasvam al lu'ach libecha" — "Write them upon the tablet of your heart" (Mishlai 3) — the Torah's words literally written upon him like letters inscribed in a Sefer Torah.
Therefore the mitzvah of speaking Torah is juxtaposed with the mitzvah of writing tefillin (which shares the same laws as writing a Sefer Torah): "V'dibarta bam b'shivt'cha b'vaisecha uv'lecht'cha vaderech uv'shochb'cha uv'kumecha, uk'shartam l'os al yadecha... uch'savtam" — the Torah admonishes: speak Torah always, not idle talk — "V'dibarta bam — and not in idle matters" (Yoma 19). Speak so much Torah — sitting, walking, lying down, rising — that the body is nullified before the dibbur, becoming like the klaf of a Sefer Torah, tefillin, and m'zuzos, where letters and klaf are literally one. Therefore: "Ma'alin baKodesh v'lo moridin" — the nitzotzos must ascend higher and higher through birur after birur until reaching the pinnacle of kedushah (= kedushas Sefer Torah, where klaf is bound and nullified before the Torah's letters = the essential completeness of kedushah = shalom and unity).
Based on LM II:78 — "Hanhagos HaPshitus"
Otzar Matnas Chinam · Chesed Chinam · The Path to Eretz Yisrael
The principle for our purposes: the essential path to Eretz Yisrael is through the Otzar Matnas Chinam [treasury of free gift] = Chesed Chinam [gratuitous kindness] that sustained the world before Mattan Torah. Through this, the great Tzaddik sustains himself in his times of pshitus [simplicity/constriction], and through this he sustains all the simple people in the world — even those lying wherever they lie, even those in the very lowest level, even in sh'ol tachtiyos literally. For there is no despair in the world at all (see there well).
§1
This is the aspect of kedushas Bais HaK'nesses. The essential kedushah of the Bais HaK'nesses derives from kedushas Eretz Yisrael — where the essential ascent of tefillah lies: "V'hispalalu Ailecha derech artzam" — "They shall pray to You in the direction of their land" (Melachim I, 8). The essential kedushah of the BHK comes from the derech [path] to Eretz Yisrael. The essential power to go and conquer Eretz Yisrael = through "Ko'ach ma'asav" = the Asarah Ma'amaros [Ten Utterances] through which the world was created = the Otzar Matnas Chinam = the Chesed Chinam that sustained the world before Mattan Torah.
As explained there in Rabbainu z"l's words: "Also here in Chutz LaAretz this aspect is found — for Yisrael sometimes come to places very, very distant from kedushas Yisrael... and want to sanctify the place with kedushas Yisrael. Others could say 'You are robbers, conquering a place that is not yours!' But through Ko'ach ma'asav (= the Asarah Ma'amaros), we have the right to conquer the entire world and sanctify it with kedushas Yisrael — for He created it and by His will gave it to us." From here derives kedushas Bais HaK'nesses — Yisrael has the power to sanctify all places with great kedushah (= kedushas BHK). We believe Hashem created the world with the Asarah Ma'amaros and by His will gave it to us — the whole world was created only for us, to sanctify all places through tefillah and Torah. Wherever we wish to build a holy place (BHK or Bais HaMidrash) to engage in His avodah → we immediately acquire the place, for everything is Hashem's — He created all only for this.
§2
This is the aspect of Yisrael traveling in the midbar with the Mishkan. Wherever they erected the Mishkan, the place became holy with kedushas Bais HaMikdash. Yisrael were going to conquer Eretz Yisrael — for this they needed to draw "Ko'ach ma'asav," revealing to all that everything is ours: Hashem created the world for us, by His will He gave it to them, by His will He took it and gave it to us → they conquer Eretz Yisrael. Therefore Hashem commanded them to carry the Mishkan through the midbar and erect it in every place they encamped. Through this they drew "Ko'ach ma'asav" (= Chesed Chinam) → the power to go and conquer Eretz Yisrael.
By erecting the Mishkan everywhere and immediately sanctifying the place with kedushas Bais HaMikdash — they demonstrated that Yisrael has the power to sanctify all places in the world, even a desolate wilderness — a place of fiery serpents, scorpions, and thirst (= the realm of the k'lipos). Yisrael can sanctify even these places with kedushah as great as kedushas HaMishkan — all through "Ko'ach ma'asav": by His will He gave it to them, by His will... That first generation going to conquer Eretz Yisrael from the seven nations had to make the Mishkan and erect it each time — for by this very power they conquered Eretz Yisrael.
§3
This is the great, outstanding merit of those who engage in building Batay K'nessiyos and Batay Midrashsos l'Shaim Shamayim. We too must now draw the path to Eretz Yisrael — for this we yearn and wait every day, that we soon merit returning to our land. Therefore we must exert ourselves greatly to make the path to Eretz Yisrael. By building a BHK or Bais HaMidrash and sanctifying a secular place with kedushas BHK → one draws the path to conquer Eretz Yisrael. Sanctifying a secular place and making a BHK from it = drawing "Ko'ach ma'asav," showing that everything is ours. This itself = the path to Eretz Yisrael.
Now how sweet are the words of the pasuk: "Ki hirchaktim baGoyim v'chi hafitzosim ba'aratzos va'ehi lahem l'Mikdash M'at" — "These are the Batay K'nessiyos and Batay Midrashsos" (Megillah 29). The Batay K'nessiyos (= Mikdash M'at) are the essential tikkun and nechama for the distresses of galus — our exile from our land, our scattering among the nations. Through the Mikdash M'at (= Batay K'nessiyos) → we will merit returning to our land, for through them we make the path to conquer Eretz Yisrael.
§4
This is why the Sages said (Bava Basra 3): it is forbidden to demolish an old Bais HaK'nesses before building the new one (as in the Shulchan Aruch) — we fear negligence and obstacles. Every time one wants to sanctify a place (= kedushas Eretz Yisrael, from which all kedushah derives — containing ten levels of kedushah, the totality of all kedushah in the world) → accusations and many obstacles arise. All derive from the aspect of the nations of the world (= k'lipos and Sitra Achra) that contest the conquest of Eretz Yisrael, saying "Listim atem!" Likewise they contest and arrange many obstacles every time one wants to sanctify a place with kedushas Eretz Yisrael — such as building a BHK or Bais HaMidrash.
Therefore the Sages forbade demolishing before building — fearing many obstacles (negligence, ransom of captives might arise, etc.). All these concerns = the kitrugin and obstacles against building the BHK and Bais HaMidrash (= kedushas Eretz Yisrael). The Sitra Achra constantly contests kedushas Eretz Yisrael: "Listim atem — you conquered and sanctified a place that is not yours!" For this reason Hashem began the Torah from B'raishis — to reveal that everything is His, He created all for us, by His will... But nevertheless it remains a great battle. Therefore the Sages forbade demolishing, lest obstacles arise.
§5
Therefore the Sages admonished to pray in the Bais HaK'nesses even when there is no minyan. The essential completeness of tefillah is in the BHK — whose essential kedushah derives from the Chesed Chinam that sustained the world before Mattan Torah (through which Eretz Yisrael is conquered). Therefore tefillah belongs in the BHK: the essential tefillah must be in this aspect — asking from Hashem only matnas chinam [a free gift]. Everyone knows that according to his deeds he is not worthy that Hashem should fulfill his request — rather, one must ask matnas chinam. Therefore one must pray in the BHK or Bais HaMidrash — where one can draw Chesed Chinam (since all their kedushah derives from the Otzar Matnas Chinam = Chesed Chinam sustaining the world before Mattan Torah).
For this reason it is called "Bais HaK'nesses" — it gathers and collects everyone: even all simple people (prastakes), even the very coarsened, even those who sinned and damaged however they damaged. Through the Chesed Chinam, everyone can be repaired and return to Hashem (as understood in the above Torah: through Chesed Chinam = the path to Eretz Yisrael, all the simplest people in the world are sustained, even those lying wherever they lie — for there is no despair at all). Since all kedushas BHK derives from this Chesed Chinam → whoever is still within the community of Batay K'nessiyos and Batay Midrashsos is within the community of Yisrael and still has hope — the kedushah of the BHK (derived from Chesed Chinam) rectifies all. We have no support now except the Chesed Chinam drawn by the true Tzaddikim (= the path to Eretz Yisrael).
This is "Va'ani b'rov chasdecha avo vaisecha" — "And I, through Your abundant chesed, enter Your house" — said upon entering the Bais HaK'nesses. The essential kedushas BHK = only through His abundant chesed (= the Chesed Chinam).
§6
This is what the Sages said (Berachos 8): "Whoever has a Bais HaK'nesses in his city and does not enter to pray — is called a shachain ra [bad neighbor]": "Hoy al kol sh'chainai hara'im hanog'im banachalah asher hinchalis es ami Yisrael" — "Woe to all My evil neighbors who touch the inheritance I bequeathed to My people Yisrael" (Yirmiyahu 12). The "evil neighbors touching the inheritance" = the nations of the world (= k'lipos and Sitra Achra) contesting the nachalah (= Eretz Yisrael conquered by Yisrael), constantly saying "Listim atem."
In truth, all the churbanoss [destructions] by the nations of Eretz Yisrael derive from these kitrugin. Hashem took it from them and gave it to us to do His will there: "Vayitain lahem artzos goyim... ba'avur yishmeru chukav v'sorosav" (T'hillim 105). But when Yisrael sin, chas v'shalom → the contest over Eretz Yisrael is reignited: "Listim atem" → they truly destroyed Eretz Yisrael and exiled us. "Ko'ach ma'asav" is only revealed when we do His will — for this He created the world: "B'Raishis bara" — for Yisrael called "raishis" and for Torah called "raishis" — that Yisrael should fulfill the Torah. Then "Ko'ach ma'asav" (= the Asarah Ma'amaros) shine and are revealed → all know everything was created for us.
Our essential hope to return to Eretz Yisrael = only through the power of true Tzaddikim who work to make the path to Eretz Yisrael by drawing the Chesed Chinam that sustained the world before Mattan Torah → sustaining all and raising many neshamos. Therefore one who does not enter the BHK to pray = himself a "shachain ra" — he shows he does not believe in kedushas BHK (= kedushas Eretz Yisrael drawn from Ko'ach ma'asav that nullifies the kitrugin of the evil neighbors). Since he does not enter the BHK, he is like all the evil neighbors contesting kedushas Eretz Yisrael (= kedushas BHK).
§7
This is the aspect of the Haftarah of Shabbos Nachamu: "Kol korai bamidbar, panu derech Hashem, yashru ba'Aravah m'silah lailokainu" — "A voice calls in the wilderness: clear the way of Hashem, make straight in the desert a highway for our God" (Yeshayahu 40). This is the essential nechama and hope: through the power of the true Tzaddikim who make a paved path to draw close to Hashem even in the midbar and aravah — meaning they sanctify all places very, very distant from Hashem (which are in the aspect of desolate wildernesses, deserts, and ruins) with kedushas Yisrael (= kedushas Eretz Yisrael). All through the Chesed Chinam they draw (= the path to Eretz Yisrael) → we have hope to return to our land soon. Our essential hope = through the Chesed Chinam (= the path to Eretz Yisrael) → by sanctifying distant places with kedushas Yisrael → we will return to our land.
This is "Kol korai bamidbar" — one must clear the path of Hashem in desolate wildernesses and make straight a highway for our God in the desert — in all places distant from Hashem. All through the Chesed Chinam → we will return to our land. Therefore this is read on Shabbos Nachamu.
[Note: See also Halacha 3, which is explained on the basis of the same Torah but in a somewhat different style. Torah words are like a hammer splitting rock — one ma'amar divides into many meanings, as the Sages said.]
Continued from LM II:78 — "Hanhagos HaPshitus"
Masa U'Matan · Torah im Derech Eretz · Sukkah · Z'vulun/Yissachar · Emunah in Business
§8
This is the aspect of masa u'matan [business/commerce]. The Shulchan Aruch writes at the end of Hilchos Bais HaK'nesses (Siman 156): "Afterward he should go to his dealings — for any Torah without m'lachah [work] will ultimately cease and lead to sin... Nevertheless, he should not make his work primary but secondary, and his Torah primary. Then both will be sustained in his hand. He should conduct business with emunah... and be careful not to form partnerships with idolaters..."
All the tikkun of masa u'matan follows the above Torah. During business one does not engage in Torah — he is then a prastik [simple person]. All his vitality and sustenance comes from the great Tzaddik, who sometimes is also a "simple person" — through which he draws vitality from the sustenance of the world before Mattan Torah (= the Chesed Chinam = the hidden Torah = the Asarah Ma'amaros through which the world was created). Through these, all matters of derech eretz are accomplished — all crafts and business = the path to Eretz Yisrael.
This is "Tov Torah im derech eretz, shey'gi'as sh'naihem mashkachas avon" — "Good is Torah with derech eretz, for the toil of both causes sin to be forgotten." One certainly needs both: Torah and derech eretz (= business or m'lachah) — to draw vitality from the Chesed Chinam (= the path to Eretz Yisrael) → silencing the mouths of all who contest the conquest of Eretz Yisrael (= the totality of kedushah), who say "Listim atem!" "The toil of both causes avon to be forgotten" — the avon = the Sitra Achra and k'lipah contesting whoever approaches kedushah (= conquering Eretz Yisrael). Every person who sanctifies and purifies himself through any mitzvah or holy matter — he conquers a portion of Eretz Yisrael, working on the path to Eretz Yisrael. Therefore the Sitra Achra wages war constantly: "Listim atem — how dare you enter our territory!" But by drawing the Chesed Chinam (= the Asarah Ma'amaros) → their mouths are stopped, their contest nullified.
Therefore one must engage in both Torah and business → "the toil of both causes sin to be forgotten." Business alone is certainly nothing — one cannot draw Chesed Chinam through business alone to nullify the kitrug, only when one engages in Torah truly. As explained in the above Torah: the wicked cannot receive from this Chesed Chinam except through the great Tzaddik who engages in Torah truly — who receives from the Chesed Chinam during his pshitus and through this sustains all. The closer one is to Torah, the more Chesed Chinam flows to him. Likewise, Torah alone is also not completeness — even one deeply attached to Torah must nullify himself sometimes when necessary. Through his bitul (when he becomes completely simple) → he sustains himself from the path to Eretz Yisrael (= Chesed Chinam) → sustaining and maintaining all simple people engaged in m'lachah and business. All crafts and business in the world = accomplished and sustained only through the Tzaddikim, who draw Chesed Chinam during their pshitus.
This resolves the apparent difficulty: the Tanna warns strongly to engage in derech eretz and m'lachah, yet we see many Tzaddikim and Talmidai Chachamim who do no m'lachah or business at all! But according to the above Torah, all is resolved well: even those Tzaddikim and T"C who do not do m'lachah — they inevitably nullify themselves sometimes when necessary. Then they are in the aspect of those engaged in m'lachah and business (= derech eretz). Through their bitul (when they become completely simple) → they sustain themselves from the path to Eretz Yisrael (= Chesed Chinam) → sustaining all simple people who engage in m'lachah and business. All derech eretz (= business and crafts of the entire world) is sustained only through them.
§9
Nevertheless, even though one must nullify himself and engage in business, the primary thing is Torah: "Aseh Soras'cha keva um'lacht'cha arai" — "Make your Torah permanent and your work secondary." The vitality of the bitul aspect (= Chesed Chinam sustaining the world before Mattan Torah) is only in the aspect of arai [temporary] = a temporary dwelling. The essential sustenance in a permanent way = only through Torah (= the essential sustenance of the world permanently). Before Yisrael received the Torah: "N'mogim eretz v'chol yosh'veha" — "The earth melts with all its inhabitants" — the world tottered like a temporary dwelling. The essential permanent sustenance = through the Torah: "Anochi tichanti amudeha Selah" — "I established its pillars forever" — said regarding Kabbalas HaTorah, when the world was solidified.
§10
This is the aspect of Sukkah — diras arai ba'inan [we require a temporary dwelling]. Sukkah = the Chesed Chinam — Sukkah = the aspect of very great and abundant chasadim drawn then. During Sukkos we draw the path to Eretz Yisrael (= the Chesed Chinam sustaining the world when one is idle from Torah). Therefore shiv'im parim [70 bulls] are offered on Sukkos for the 70 nations — giving them their minimal vitality (which flows from the Chesed Chinam = Sukkah).
The Sukkah is a diras arai — for this vitality is in the aspect of arai. During Sukkos we finish the Torah and immediately begin it again on Sh'mini Atzeres — not wanting to pause at all between completion and beginning, to show that one must always engage in Torah ("V'hagisa bo yomam valailah"). But if so, from where will those distant from Torah receive vitality — all the more so the nations? And it is impossible never to pause at all. Therefore Hashem had mercy and gave us the holy mitzvah of Sukkah → drawing the Chesed Chinam → sustaining vitality during pshitus → sustaining all distant from Torah, even the nations = the 70 bulls offered for the 70 nations.
§11
This is "S'mach Z'vulun b'tzais'cha v'Yissachar b'ohalecha" — "Rejoice, Z'vulun, in your going out, and Yissachar in your tents" (D'varim 33). Specifically when "Yissachar is in your tents" (= the Tzaddik engages in Torah) and you support him → then you have cause to rejoice in your going out to commerce and business. The Tzaddik will sustain and maintain you. "Nations will call to the mountain, there they will offer righteous offerings" — Rashi explains: "Nations will come and convert." Through the aspect of "your going out" and "your tents" (= Torah and derech eretz) → all are sustained, even the nations → their kitrug is nullified → far from contesting the inheritance of Eretz Yisrael, they themselves come and convert: "Amim har yikra'u, sham yizb'chu zivchay tzedek."
"Ki shefa yamim yinaku" — "They suckle the abundance of the seas" — they receive sustenance in minimal measure from the abundance of the seas of the hidden Torah (= the wondrous Da'as, concealed now, to be revealed in the future: "uMal'ah ha'aretz dai'ah es Hashem kamayim layam m'chasim"). "Us'funay t'munay chol" — "treasures hidden in the sand" — this hidden Torah (= Chesed Chinam) is hidden and buried within all secular dealings — all crafts and business receive their vitality from the Chesed Chinam (= the hidden Torah).
§12
"L'ray'ach sh'manecha tovim, shemen turak sh'mecha, al kain alamos ahaivucha" — "Your fragrant oils are good; your name is oil poured out; therefore maidens love you" (Shir HaShirim 1). "Shemen turak" = the aspect of bitulah shel Torah [the nullification/pausing of Torah]. During Torah study → Mochin are drawn (= holy anointing oil: "dishanta vashemen roshi") = "l'ray'ach sh'manecha tovim." But when the Tzaddik nullifies himself from Torah → "shemen turak" (= the Mochin withdrawn temporarily). Yet precisely then he sustains himself from the hidden Torah → sustaining all, even the nations → who come and convert. "Shemen turak sh'mecha, al kain alamos ahaivucha" — the alamos = gairim [converts] (as Rashi: Yisro came and converted). Specifically through "shemen turak" (= bitulah shel Torah — its nullification being its sustenance, for the true Tzaddik) → gairim are made.
§13
Therefore it is forbidden to form partnerships with idolaters — lest one transgress "the name of other gods you shall not mention." Although one must engage in business, it is a great danger — a great battle — for through business one makes the path to Eretz Yisrael via Chesed Chinam (which sustains business). Therefore one must be very careful to do business with emunah: "Nasasa v'nasata b'emunah" — "Did you conduct business faithfully?" The essential thing in business = emunah — believing that He created everything: "B'Raishis bara Elokim" — and by His will etc. Therefore one must bind himself to true Tzaddikim who sustain all businesspeople through the Chesed Chinam (= emunah in the Asarah Ma'amaros through which Hashem created the world).
One must distance himself greatly from partnership with idolaters — lest they overpower, chas v'shalom, claiming everything is theirs (for they constantly contest the sanctification of external places = conquering Eretz Yisrael = business). Through partnership they could overpower until one transgresses "the name of other gods," giving sustenance to their false beliefs. During business one must strengthen himself with extra emunah — believing Hashem created all with the esrim ush'moneh asvan d'Ma'aseh B'raishis [28 letters of the creation narrative] = the Asarah Ma'amaros. The Torah warns: "V'amarta bilvav'cha kochi v'otzem yadi asah li" — "Lest you say in your heart: my power and the strength of my hand made me this wealth" (D'varim 8). Rather: "V'zacharta es Hashem Elokecha ki Hu hanosain l'cha ko'ach la'asos chayil" — "Remember Hashem your God, for He gives you power to make wealth." Onkelos translates: "to acquire property." "Ko'ach" specifically = 28 = the 28 letters of Ma'aseh B'raishis = the Asarah Ma'amaros with which Hashem created the world in His chesed. Through this emunah = the essential sustenance and tikkun of business.
Continued from LM II:78 — "Hanhagos HaPshitus"
Rosh HaShanah · T'shuvah · Travel to the Tzaddik · Shofar
§14
This is the aspect of Rosh HaShanah. On Rosh HaShanah the world was created → therefore then we work to make a paved path to Eretz Yisrael (for all our hope is to return there soon). The essential revelation of kedushas Eretz Yisrael is on Rosh HaShanah: "Tamid ainay Hashem Elokecha bah maiRaishis haShanah" — "The eyes of Hashem your God are always upon it, from the beginning of the year" (D'varim 11). The essential path to Eretz Yisrael = drawing the Chesed Chinam through which the world was created → this is accomplished on Rosh HaShanah ("this day is the beginning of Your works"). The world was created then through His chesed, with the Asarah Ma'amaros → we reveal His Malchus over us: He is the Creator, the Ruler, by His will He gave it to them, by His will He took it and gave it to us.
Therefore on Rosh HaShanah we pray much for the sprouting of the horn of Mashi'ach: "Simchah l'artzecha v'sason l'irecha utz'michas keren l'David avdecha" — "Joy to Your land, gladness to Your city, and the sprouting of a horn for David Your servant." Our essential hope to return through Mashi'ach Tzidkainu = through kedushas Rosh HaShanah (when the world was created in His gratuitous chesed). Each year on Rosh HaShanah → the k'lipos and the dominion of the nations over Eretz Yisrael are subdued → kedushas Eretz Yisrael is revealed and drawn to us → until Hashem will have mercy, subdue them completely, and return the land to us speedily.
§15
Therefore Rosh HaShanah is the first day of the Aseres Y'mai T'shuvah [Ten Days of Repentance]. The essential t'shuvah is through the Chesed Chinam that sustained the world before Mattan Torah. Those who already transgressed the Torah's commandments have no sustenance through Torah (since they violated it). They could not return — for according to revealed Torah law given to the court below, t'shuvah does not help: one who transgressed a prohibition carrying lashes or one of the four death penalties — even if he wants to return with all forms of t'shuvah — it does not exempt him from the din of lashes or death. The essential t'shuvah that works = through the Chesed Chinam that sustained the world before Mattan Torah. Just as it sustained the world for 26 generations before Mattan Torah until Yisrael would receive the Torah — so it sustains the wicked despite their transgressing the Torah, until they return and fulfill it. Since on Rosh HaShanah (when the world was created) this Chesed is drawn (= the path to Eretz Yisrael) → then is the essential beginning of t'shuvah → therefore the Aseres Y'mai T'shuvah begin then.
§16
Therefore one must travel to true Tzaddikim on Rosh HaShanah. This Chesed Chinam (= the path to Eretz Yisrael) — no one in the world can draw it except the true, great Tzaddikim, who draw it during their pshitus (as explained well in the above Torah). Through this they sustain all the simple people in the world — truly simple people, scholars and Talmidai Chachamim who sometimes pause from Torah, and even those very distant from Torah.
This we need on Rosh HaShanah: everyone must return in t'shuvah — even true scholars engaged in Torah and avodah all year (for "there is no tzaddik on earth who does only good and never sins") — all the more so in these generations, where it is uncommon to find a scholar free from sins and many damages — all the more so other people called "scholars" and "chassidim" who are not clean at all (as they themselves know their heart's afflictions) — all the more so simple, coarsened people. Everyone must return. The essential t'shuvah = through the true pshitus of the Tzaddikim, who during their pshitus sustain all the simple and distant through the Chesed Chinam. When they engage in Torah and avodah, we are very, very distant from them — impossible to receive their exceedingly great light. But during their pshitus, they descend to us through many strategies to sustain us forever — so all the simple and distant may return.
Therefore one must travel on Rosh HaShanah — for the essential revelation of the Chesed Chinam that sustains and maintains everything is specifically on Rosh HaShanah (when the world was created).
§17
Therefore the essential avodah of all Yisrael on Rosh HaShanah, Yom HaKippurim, and all the Aseres Y'mai T'shuvah is in pshitus and complete t'mimus [simplicity and perfect innocence] — without any chochmos [cleverness] at all. Then everyone returns to truth, praying and crying out to Hashem from the depths of the heart in pshitus and t'mimus without cleverness, asking only matnas chinam: "Lo v'chesed v'lo v'ma'asim banu l'fanecha, k'dalim uch'rashim dafaknu d'lasecha" — "Not through merit or deeds do we come before You; as paupers and destitute we knock at Your doors." And: "Ki al rachamecha harabim anu v'tuchim, v'al chasadecha anu nish'anim" — "On Your abundant mercies we rely, on Your kindnesses we lean." And: "Ki im Hashem haChesed, v'harbeh imo f'dus" — "With Hashem is the chesed, and abundant redemption is with Him" (T'hillim 130) — said during the Aseres Y'mai T'shuvah in the mizmor "MiMa'amakim."
This is the essential path of t'shuvah received from the great true Tzaddik during his pshitus — when he draws the Otzar Matnas Chinam. Then he illuminates in Yisrael his true ways: to conduct oneself only in t'mimus and pshitus truly, in complete emunah without any cleverness, always asking from Hashem only matnas chinam. Even matnas chinam we are not worthy to receive — all through the power and merit of the true Tzaddikim who draw the Otzar Matnas Chinam into the world during their pshitus (= the path to Eretz Yisrael sustaining all). See at the end of that Torah, in the holy conversation after it was revealed — he spoke much of the merit of emunah, t'mimus, and pshitus. This is the essential path of t'shuvah for anyone who wants to have compassion on his eternal life. This is needed on Rosh HaShanah (the first of the Aseres Y'mai T'shuvah) → therefore one must travel to true Tzaddikim on Rosh HaShanah.
§18
This is the aspect of the shainah [sleep] and dormita mentioned in the Writings and the holy Zohar that occurs on Rosh HaShanah ("there falls a slumber"). Shainah = the histalkus of the Mochin [withdrawal of the intellects]. On Rosh HaShanah one must begin returning in t'shuvah — through the Chesed Chinam with which the world was created and sustained before Mattan Torah (drawn by the Tzaddik through his pshitus specifically). This = shainah/histalkus of the Mochin = the sustenance of the world before Mattan Torah (for the essential Mochin = the wisdoms of Torah). Then one must return for all transgressions against the Torah → through the Tzaddik withdrawing his intellect intentionally, conducting himself in pshitus to draw the Chesed sustaining those distant from Torah.
Afterward, through the shofar = the awakening from sleep → the Mochin return, which = Kabbalas HaTorah (the Mochin returning through the shofar, through which the Torah was given) → all dinim are sweetened and nullified completely → the essential tikkun of t'shuvah in completeness. The essential sustenance of the world = through Torah — but the Tzaddik nullifies himself for a time, conducting himself in pshitus → drawing the Chesed Chinam → sustaining the distant, instilling hirhuray t'shuvah through spreading pshitus and t'mimus in the world. Yet this vitality is only temporary — the essential permanent vitality = through Torah, which the Tzaddik then returns and draws. "Bitulah shel Torah zehu kiyumah" — "The nullification of Torah is its sustenance." Then = the essential completeness of the world's sustenance.
This is "Yom T'ruah yihyeh lachem" — "A day of blasting it shall be for you" (Bamidbar 29). Every t'ruah has a p'shutah [simple/straight blast] before it and a p'shutah after it. T'ruah = the letters of Torah Ayin [Torah + 70] = the 70 facets of Torah. Every t'ruah requires a p'shutah before and after — alluding to the above principle: the essential Kabbalas HaTorah is through t'mimus and pshitus = "bitulah shel Torah zehu kiyumah" = "The Torah endures only in one who makes himself as if he knows nothing."
As we saw with our own eyes from our master, teacher, and Rav z"l many times — each time he would say he now knows nothing at all, and several times he swore he now knows nothing at all. Then within an instant he opened his holy mouth and revealed what he revealed. This same thing happened with this very Torah we are now discussing (as recounted in the Conversations after the Tales). After revealing what he revealed and knowing what came to be known to him → he returned to saying he knows nothing at all. This happened countless times. This = p'shutah before and p'shutah after the t'ruah = the essence of the shofar's voice. The t'ruah (= Torah, the 70 facets) cannot be revealed in the world except through the pshitus before and after. On Rosh HaShanah this is done many times — each t'ruah (drawing some facet of the 70 facets of Torah) requires a p'shutah before and after → drawing the Chesed Chinam (= the hidden Torah) from concealment to revelation.
Continued from LM II:78 — "Hanhagos HaPshitus"
Shofar & Eretz Yisrael · Malchuyos/Zichronos/Shofros · Birur HaMachshavah · Sukkos
§20
To explain further: t'kiyas shofar (= the awakening of sleep, the drawing of the Mochin, Kabbalas HaTorah given through the shofar's voice) = the aspect of actually arriving at Eretz Yisrael. As Rabbainu z"l wrote in the holy conversation following this Torah: "Above we spoke of derech eretz — the path to Eretz Yisrael. But Eretz Yisrael itself also contains ten levels of kedushah... and each ma'amar has its own yirah: 'Hakaim l'avd'cha imras'cha asher l'yirasecha' — for there is a yirah above yirah..." There is an avodah that is the path to Eretz Yisrael, and there is an avodah that is actually arriving at Eretz Yisrael.
On Rosh HaShanah: the shainah = the path to Eretz Yisrael (= the Tzaddik's pshitus, the Chesed Chinam through which one conquers EY). Then the awakening through the shofar = actually arriving at Eretz Yisrael. Drawing the Mochin through the shofar = Eretz Yisrael itself — for the essential Mochin are in EY: "There is no wisdom like the wisdom of Eretz Yisrael" (Midrash Sh'mini; LM II:71). This = Kabbalas HaTorah given through the shofar's voice. The essential drawing of Torah is in EY: "There is no Torah like the Torah of Eretz Yisrael" — "Ki miTziyon taitzai Torah." This = the great yirah drawn through the shofar: "Hayitaka shofar ba'ir v'am lo yecheradu" — "Shall a shofar be blown in a city and the people not tremble?" (Amos 3). When the Mochin (= Torah) are drawn → great yirah flows, for "if there is no wisdom there is no yirah." As at Mattan Torah: "ul'va'avur tihyeh yiraso al p'naichem l'vilti secheta'u" — "So that His fear shall be upon your faces, that you not sin." This = the yirah mentioned at the end of the Torah: each ma'amar has its yirah — merited when one arrives at Eretz Yisrael (whose ten levels of kedushah = the Asarah Ma'amaros). Therefore the essential conquest of Eretz Yisrael was through the shofar's voice — when they entered Yericho (the first entry into EY) they blew the shofar (Yehoshua).
"Ashray ha'am yod'ay s'ruah" — "Praiseworthy is the people who know the t'ruah" (T'hillim 89). "Ashray ha'am" = t'mimus and pshitus: "Ba'ashurai ochzeh ragli, darko shamarti v'lo at" — "My foot held firm to His steps, I kept His way and did not swerve" (Iyov 23) — not veering right or left, walking in His path with t'mimus (not straying through cleverness, as many have strayed from the true and wholesome path through chochmos). The essential praise of a person = walking in t'mimus: "Ashray s'mimay darech hahol'chim b'Soras Hashem" (T'hillim 119). Through t'mimus → one merits the Mochin (= "yod'ay s'ruah" = the shofar = awakening, drawing the Mochin). "Hashem b'or panecha y'halaikun" — "Hashem, in the light of Your countenance they walk" = the Mochin (= the light of the face: "Chochmas adam ta'ir panav"). "B'shimcha y'gilun kol hayom" — "In Your Name they rejoice all day" — through this one merits simchah (as explained at the end of the above Torah: great simchah is attainable through t'mimus and pshitus). The essential thing is t'mimus, pshitus, and emunah → precisely then one merits complete Mochin (= true wisdom), whose essential purpose is to draw the ways of t'mimus ever deeper — this is p'shutah before and after the t'ruah.
This is the theme of the entire Mizmor 89: it begins with the Chesed Chinam through which the world was created — "Chasdai Hashem olam ashirah... ki amarti olam chesed yibaneh" — "The kindnesses of Hashem forever I will sing... for I said: the world is built on chesed." Immediately it speaks of Malchus David Mashi'ach: "Karati v'ris livchiri, nishbati l'David avdi." The mizmor speaks of the wonders of creation and of Malchus David (= Mashi'ach), the subduing of enemies: "Atah dikaysa k'chalal Rahav, bizroa uz'cha pizarta oy'vecha." All is one aspect: through the Chesed Chinam → the path to Eretz Yisrael → subduing enemies who say "Listim atem" → Malchus David Mashi'ach who fought Hashem's wars to conquer EY → and we await daily that Mashi'ach will return us to EY. All through the Chesed Chinam = Rosh HaShanah = Yom T'ruah = shainah and awakening through shofar = the path to EY and EY itself = "Ashray ha'am yod'ay s'ruah."
§21
This is the aspect of Malchuyos, Zichronos, and Shofros. Malchuyos = revealing His Malchus — He is Melech HaOlam, He created all, He rules and governs all. We begin Malchuyos with "Alainu l'shabay'ach laAdon hakol, lasais g'dulah l'Yotzair B'raishis" — "It is upon us to praise the Master of all, to ascribe greatness to the One who formed creation." Through this we draw the Chesed Chinam with which the world was created → His Malchus is revealed (for the essential creation of the world in His chesed was to reveal His Malchus). Malchuyos = the revelation of the Chesed through which the world was created → making the path to Eretz Yisrael.
Zichronos: we ask Hashem to remember the covenant of our Avos and return us to Eretz Yisrael (our house of life): "V'zacharti es b'risi Yaakov... v'ha'aretz ezkor" (Vayikra 26). The berachah concludes "Zochair HaB'ris" — He remembers the covenant to return us to EY. Zichronos = drawing the path to EY through the Chesed.
Shofros speaks of Mattan Torah: "Atah niglaysa..." — the drawing of the Mochin (= Torah) through the shofar = awakening from sleep = actually arriving at Eretz Yisrael. Therefore Bircas Shofros begins with Mattan Torah and concludes with the ingathering of exiles to EY through the shofar: "T'ka b'shofar gadol l'chairusainu v'sa nais l'kabaitz galuyosainu" — "Blow a great shofar for our freedom and raise a banner to gather our exiles." Kabbalas HaTorah, drawing the Mochin, and arriving at Eretz Yisrael = one aspect = the voice of the shofar.
§22
Therefore they are the Aseres Y'mai T'shuvah — corresponding to the Asarah Ma'amaros through which the world was created (= Chesed Chinam, through which the essential t'shuvah is accomplished). On Yom HaKippurim (the end of the Ten Days) → the Luchos HaAcharonos [second Tablets] were given, which are the Aseres HaDibros [Ten Commandments] corresponding to the Asarah Ma'amaros. The essential Kabbalas HaTorah = bringing the Torah from concealment to revelation: the Aseres HaDibros (= the totality of Torah) were originally concealed within the Asarah Ma'amaros (= derech eretz). Through t'shuvah during the Ten Days → one merits drawing the Aseres HaDibros from concealment to revelation = arriving at the Eser Kedushos [ten levels of kedushah] of Eretz Yisrael (which also correspond to the Asarah Ma'amaros = Aseres HaDibros).
Therefore on Yom Kippur the Kohain Gadol enters Lifnai v'Lifnim [the Holy of Holies] — the place of the Aron and Luchos, standing on the Even HaSh'siyah [Foundation Stone] from which the world was founded in His chesed — the pinnacle of the upper kedushah of all ten levels of kedushah of EY. All is one aspect: the Aseres Y'mai T'shuvah, the Asarah Ma'amaros, the Aseres HaDibros, and the Eser Kedushos of Eretz Yisrael. All these kedushah-levels are completed on Yom Kippur → merited through the t'shuvah accomplished through the power of the true Tzaddikim who draw the Chesed Chinam and bring the ways of pshitus and t'mimus into the world.
§23
The essential kedushah of Rosh HaShanah = drawing kedushas Eretz Yisrael. This is the great birur uk'dushas hamachshavah [clarification and sanctification of thought] needed on Rosh HaShanah. As Rabbainu z"l wrote elsewhere (LM I:211): one must travel to Tzaddikim on RH to clarify and sanctify the machshavah. Birur hamachshavah = the revelation of kedushas Eretz Yisrael.
All confusions of thought = the aspect of the Mabul [Flood] — as Rabbainu z"l wrote in the Torah "Atem Nitzavim" (LM I:44): mabul = bilbul [confusion]. In Eretz Yisrael there was no Mabul — though its waters splashed there (as heard from his holy mouth). The essential confusions of evil thoughts are in the ta'avah of ni'uf, Rachmana litzlan — the essential "waters of the Mabul." The Mabul came for p'gam hab'ris, for hashchasan zera, which comes from confused thoughts and evil hirhurim. Even other kinds of confused, alien thoughts all derive from p'gam hab'ris → the Da'as becomes damaged → all confusions and upheavals of thought that terribly disturb most people → leading to all sins. When confused thoughts overwhelm a person (especially hirhurim of ni'uf themselves) = literally a Mabul wanting to drown the person and destroy him from both worlds, Rachmana litzlan. Regarding this David HaMelech warned: "Al zos yispallail... rak l'shetef mayim rabim ailav lo yagi'u" (T'hillim 32). And he cried: "Tavati biy'vain m'tzulah v'ain ma'amad, basi v'ma'amakay mayim" (T'hillim 69) — "I have sunk in deep mire with no foothold, I have come into deep waters." As explained in the Writings of the Ari z"l: the onslaught of hirhurim and confused thoughts = m'tzulos yam [ocean depths].
This is our essential occupation and crying on Rosh HaShanah — to clarify and sanctify the machshavah, upon which all kedushah and all the sweetening of dinim depends. For this we travel to Tzaddikim on RH. To the degree one sanctifies his machshavah → kedushas Eretz Yisrael is revealed (for when evil thoughts flood a person = the waters of the Mabul → kedushas EY is concealed). To the degree one pushes away confused thoughts and sanctifies his machshavah → kedushas EY is revealed. The essential kedushas EY = tikkun hab'ris, which depends on k'dushas hamachshavah: "Tzaddikim yirshu aretz" — "The righteous shall inherit the land."
Therefore Bircas Zichronos begins with the p'sukai zikaron of Noach — that Hashem remembered him during the Mabul. This seems puzzling: what has Noach to do with RH? But according to the above it is perfectly clear: the essential kedushas RH = that we merit pushing away the waters of the Mabul (= confused thoughts) through Hashem remembering the merit and power of the Tzaddikim (= the remembrance of Noach the Tzaddik: "Vayizkor Elokim es Noach") → kedushas Eretz Yisrael begins to be revealed. Therefore Parashas Lech L'cha follows Parashas Noach: Lech L'cha = the beginning of kedushas EY revealed to Avraham Avinu (the first to whom Hashem revealed kedushas EY: "Go from your land... to the land..."). It follows Noach because: when the waters of the Mabul are pushed back and the righteousness of Noach is remembered → kedushas EY is revealed. The remaining p'sukai Torah in Zichronos speak of Y'tzi'as Mitzrayim and kedushas EY — through remembering the merit of our righteous Avos: "Vayishma Elokim es na'akasam vayizkor Elokim es b'riso" → the ge'ulah from Mitzrayim whose essential purpose was to come to EY: "V'osanu hotzi misham l'havi osanu el ha'aretz." The entire Bircas Zichronos = that Hashem remember the covenant of our righteous Avos and reveal to us kedushas Eretz Yisrael (= our essential kedushah, for there are all ten levels of kedushah = the essential kedushas Rosh HaShanah).
§24
All this is merited through the true Tzaddik who draws the ways of pshitus and t'mimus into the world. All confusions of evil thought = the crookedness and depth of the Sitra Achra, Rachmana litzlan. This is a great principle always to remember: the machshavah is in a person's hand to direct as he wills at all times — for two thoughts cannot coexist simultaneously. Even if through habit his thoughts wander into evil reflections → the b'chirah [free choice] is in his hand at all times to seize the thought forcefully and direct it to the straight path.
The essential eitzah = pshitus and t'mimus: accustoming oneself not to go with chochmos, not to think superfluous thoughts — simply straightening one's thought in the ultimate pshitus and t'mimus, not thinking excessively about anything. Especially regarding the evil ta'avah — some people have investigations and examinations and terrible reflections about this repulsive matter, for a spirit of foolishness and actual madness clings to their thoughts until they think what they think, Rachmana litzlan, and through this they come to what they come to. Salvation from this = only through the ways of t'mimus and pshitus of the true Tzaddik. Even excessive thought in the direction of rejecting the ta'avah also causes its strengthening — as written in the Sefer HaAlef-Bais: "Do not enter into argument with your temptations, debating back and forth." This cannot all be written — the essential eitzah = great t'mimus and pshitus, and crying out much to Hashem.
Whoever is already caught in this (each according to his level) must not despair at all — only cry out each time to Hashem from wherever he is, seizing his thought at all times to return it from the depth of the Sitra Achra to the straight place, to the t'mimus and pshitus of the true Tzaddik. This is the essential t'shuvah: "Shuvu la'asher he'emiku sarah B'nai Yisrael" — "Return, you who have deeply strayed, children of Yisrael" (Yeshayahu 31); "V'shachata shaitim he'emiku" (Hoshaya 5); "Basi v'ma'amakay mayim"; "Mibeten sh'ol shivati" (Yonah 2) — mentioned at the end of the above Torah; "Tzafu mayim al roshi, amarti nigzarti, karasi shimcha Hashem mibor tachtiyos" — "Waters flowed over my head, I said I am cut off, I called Your Name from the lowest pit" (Aichah 3). Through this → one draws upon himself the ways of t'mimus and pshitus of the true Tzaddik → the essential tikkun to merit all good, Amain.
We cry on Rosh HaShanah: "MiMa'amakim k'rasicha Hashem" — "From the depths I called to You, Hashem" — "miMa'amakim" specifically. From all kinds of depths one must only cry out and call to Hashem → to merit the ways of pshitus and t'mimus → the essential k'dushas hamachshavah. There are ten depths — omek tov and omek ra (Sefer Y'tzirah). Even from omek tov one must cry to Hashem — even good thoughts one must not delve into excessively, lest one cross the boundary, chas v'shalom. Even one who merits good thoughts and delves properly → must each time call from them to Hashem, that He bring him out and elevate him to a higher level. This is only possible through t'mimus and pshitus — removing one's da'as each time as if knowing nothing at all → meriting ever higher levels by crying to Hashem in pshitus and t'mimus as if never knowing anything — all the more so one whose knowledge is imperfect — all the more so one overwhelmed by omek ra — how much more must he cry "MiMa'amakim" → to nullify the evil depth of the Sitra Achra = "Mibeten sh'ol shivati." Through this → one draws upon himself the ways of t'mimus and pshitus of the true Tzaddik → the essential tikkun to merit all good, Amain.
§25
This is the aspect of Sukkos, when all the chasadim are drawn (as known in the Kavanos). The Chesed Chinam whose drawing began on Rosh HaShanah (when the world was created) → now on Sukkos the chasadim are drawn and revealed. On RH the chasadim were still in great concealment (His Malchus not yet revealed) → all the avodah of the Tzaddikim and Yisrael then is to reveal His Malchus, making known to all that He created the world in His chesed. This work continues from RH through YK → the more this is revealed, the more kedushas Eretz Yisrael is revealed (for the essential revelation of kedushas EY = making known that Hashem created the world) → and the more the chasadim are revealed. By Yom Kippur this aspect is complete → the ten levels of kedushah of EY are fully revealed → the Kohain Gadol enters Lifnai v'Lifnim (the pinnacle of the ten levels of kedushah of EY).
Then the Chesed Chinam is revealed in great revelation → all the chasadim begin to flow openly = Sukkos. The Sukkah = kedushas Eretz Yisrael and Yerushalayim, called "Sukas Shaleim" [the shelter of Shaleim/Yerushalayim]. Therefore the Sukkah is made from p'soles goren vayekev [waste of the threshing floor and winepress] specifically. The p'soles = the Tzaddik's conduct of pshitus — which compared to his inner avodah of Torah and tefillah appears as "waste." The essential Sukkah (= revelation of the Chesed = revelation of kedushas EY) = through his conduct of pshitus = the p'soles from which the s'chach of the Sukkah is made.
On RH, YK, and the entire Aseres Y'mai T'shuvah → we drew kedushas EY (= ten levels of kedushah corresponding to the Ten Days). Now on Sukkos we reveal the great power of Yisrael: not only can we conquer Eretz Yisrael (= RH and YK), but we can even sanctify all places in Chutz LaAretz with kedushas Eretz Yisrael — by revealing that He created the world. This = Sukkos: Hashem merited us that every single Jew sits in the Sukkah (= tzila kadisha, tzila dim'haimnusa [holy shade, shade of emunah] = kedushas EY) — meaning we can draw kedushas EY even in Chutz LaAretz. Every Jew can sanctify external places with kedushas EY (= Sukas Shaleim) through the complete emunah attained on RH and YK — knowing and making known that He is the Creator, He is the Fashioner → through this one can draw kedushas EY even in Chutz LaAretz.
Continued from LM II:78 — "Hanhagos HaPshitus"
Lulav · Simchas Torah · Sh'viras HaLuchos · N'tilas Yadayim · Eiruvin & Shabbos
§26
All this is accomplished by binding oneself to the true Tzaddik who is sometimes a completely simple person. This is the aspect of the Agudas HaLulav [binding of the lulav]. The lulav = the true Tzaddik: "Tzaddik kaTamar yifrach" — "The righteous shall flourish like a date palm" (T'hillim 92). Hashem commanded us to take only the leaves of the date palm (= Kapos T'marim, the lulav) — to show that we have no ability to bind ourselves to the true Tzaddik in the intensity of his kedushah except through his conduct of pshitus. This = the leaves and branches: "V'alaihu lo yibol" — "His leaf does not wither" (T'hillim 1) — which the Sages expounded regarding the sichas chulin [mundane conversation] of the Tzaddik = his conduct of pshitus.
The lulav is simple [pashut — straight, without branches] — and to it are bound the hadas and aravos, which allude to all the groups within Yisrael (Vayikra Rabbah 30). All groups must receive from the Tzaddik (= the "great simple person" = the lulav, which is simple yet greater than all the species). Whether people of mitzvos, people of Torah, or those completely empty of Torah and mitzvos (= arvay nachal) — all must receive from the "great simple person." All four species (= the totality of Yisrael's groups) illumine and draw the beauty of the esrog = kedushas Eretz Yisrael = the revelation of His Malchus (= kavod hadar malchuso). All beauty and splendor is in EY: "MiTziyon michlal yofi Elokim hofia."
"V'chesed Hashem mai'olam v'ad olam al y'ray'av, v'tzidkaso livnay vanim l'shomray v'riso" (T'hillim 103) — the rashay taivos [initial letters] of "Livnay Vanim L'shomray V'riso" spell Lulav. Through the lulav (= the above Tzaddik) → the chasadim through which the world was created are drawn and revealed: "V'chesed Hashem mai'olam v'ad olam."
§27
This is the aspect of Sh'mini Atzeres and Simchas Torah, when we conclude the Torah and immediately begin it again. This is the completion of the tikkun begun on Rosh HaShanah. The essential tikkun = drawing kedushas Eretz Yisrael (where His Malchus is revealed) → worked on from RH through Sh'mini Atzeres → all through the power of the true Tzaddik who is sometimes a completely simple person (prastik), drawing the Chesed Chinam that sustained the world before Mattan Torah, sustaining all the simple people.
This is why we conclude the Torah and immediately begin again on Simchas Torah. The Tzaddik always walks this path: whenever he reaches a very high, complete hasagah [comprehension] — he is not satisfied at all. Immediately he begins anew, seeking an even higher comprehension → making himself as if knowing nothing at all, removing his da'as completely, becoming a completely simple person (prastik) as if he never began to comprehend → he can sustain himself only through the Chesed Chinam that sustained the world before Mattan Torah (= the path to EY). The siyum of the Torah = the completeness of the Tzaddik's hasagah (all da'as and comprehension are included in the Torah). When we finish the Torah — concluding with the greatness of Moshe Rabbainu's hasagah (= the true Tzaddik): "V'lo kam navi od b'Yisrael k'Moshe asher y'da'o Hashem panim el panim, l'chol ha'osos v'hamof'sim... ul'chol hayad hachazakah" — who received the Luchos in his hands (as Rashi explains). After concluding → we immediately begin "B'Raishis bara Elokim" = the holy path of the true Tzaddikim (who are in the aspect of Moshe): despite reaching the most complete hasagah (= the siyum) → immediately beginning anew as if never receiving Torah at all → sustaining himself from the world's existence before Mattan Torah (= Chesed Chinam = the path to EY). This = B'Raishis — the beginning of creation before Mattan Torah (created in His chesed alone = the path to EY), as Rashi explained: the Torah need not have begun from B'Raishis except so they not say "Listim atem."
§28
This is the juxtaposition: "L'ainay kol Yisrael | B'Raishis" [the end of D'varim adjoining the beginning of B'Raishis]. Rashi explains "l'ainay kol Yisrael" as: Moshe's heart lifted him to shatter the Luchos before all Yisrael — and Hashem affirmed: "Yiyasher kochacha sheshibarta" — "Well done that you shattered them!" (Bava Basra 14). The shattering of the Luchos is a great wonder: if Yisrael sinned, what reason was there to shatter such holy Luchos? What tikkun was in it, that Hashem praised him so? The Torah concludes Moshe's praise with this — which is an aspect of shichcha [forgetting]: "Had the Luchos not been shattered, there would be no forgetting in the world" (Eruvin 54). And we heard from Rabbainu z"l a wondrous conversation about this — that from a certain perspective, shichcha is a great ma'alah [virtue] for him.
Moshe accomplished a great tikkun through shattering the Luchos — the histalkus of the Da'as in the aspect of shichcha. He removed his comprehension as if he had never received the Torah at all — becoming a completely simple person, receiving vitality only from the world's existence before Mattan Torah (= Chesed Chinam). Through this he sustained all Yisrael despite their sinning. Through the Chesed Chinam drawn by the Tzaddik via his pshitus specifically → all simple people, all sinners, all fallen people in the world are sustained. Therefore the Torah's end connects perfectly to its beginning: "L'ainay kol Yisrael" = shattering the Luchos = the histalkus of the Mochin that the Tzaddik removes from himself each time, becoming simple, sustaining himself from the Chesed Chinam with which the world was created = "B'Raishis bara Elokim" — created in Chesed Chinam = the path to Eretz Yisrael (as Rashi explained there).
§29
This is a good path and counsel for every person in the world who wants to enter avodas Hashem. He will inevitably pass through things that cannot be explained in writing or speech — ascents and descents, falls and setbacks beyond description. Many have fallen through this and lost their world, Rachmana litzlan. The essential vitality and sustenance of those who remain standing = only through the pshitus of the Tzaddik who draws the Chesed Chinam. Likewise each person must draw upon himself the Tzaddik's pshitus — removing his da'as and sechel each time, making himself as if knowing nothing. The essential thing: always begin anew (as Rabbainu z"l said many times). The essential reason for one's falling = having already begun many times and fallen. But if he makes himself as if never having begun at all → sustaining himself through Chesed Chinam via the Tzaddik's pshitus → he can sustain himself forever: "Chasdai Hashem lo samnu v'lo chalu rachamav l'olam" — "The kindnesses of Hashem are not exhausted, His mercies never end."
Hilchos N'tilas Yadayim LiS'udah:
§30
This is the aspect of n'tilas yadayim [washing hands] before eating. The essential kedushah of Yisrael's eating is in Eretz Yisrael — where all kedushos reside. The essential kedushas EY relates to eating: all mitzvos dependent on the Land concern eating (t'rumos, ma'asros, challah, bikkurim, korbanos, etc.). Therefore the essential berachah on all foods = blessing Hashem for Eretz Yisrael: "V'achalta v'savata uvairachta es Hashem Elokecha al ha'aretz hatovah" (D'varim 8). From this we derive all berachos (even those before eating): "If he blesses afterward, all the more so before!" (Berachos 35). All berachos = drawing kedushas EY onto eating.
Therefore when a Jew wants to eat bread (= the essential food, the essential vitality) → he must sanctify himself so that kedushas EY is drawn onto his eating. The Sages instituted n'tilas yadayim — sanctifying one's hands with water before eating. The yadayim = 28 joints = the 28 letters of Ma'aseh B'raishis = "Ko'ach ma'asav." One must purify the hands with water to draw the maymai haChesed [waters of Chesed] = the Chesed Chinam with which the world was created through the 28 letters → "Ko'ach ma'asav" is revealed (= the 28 joints of the hands = the 28 letters) → kedushas Eretz Yisrael is drawn to wherever the person stands. The essential kedushas EY = through "Ko'ach ma'asav" revealed by drawing the Chesed with which the world was created → all is Hashem's, by His will He gave it to them, by His will He took it and gave it to us.
§31
The Sages said that Sh'lomoh HaMelech instituted n'tilas yadayim: "When Sh'lomoh instituted eiruvin and n'tilas yadayim, a Bas Kol went forth..." (Shabbos 14). Specifically Sh'lomoh instituted this tikkun of n'tilas yadayim (= drawing kedushas EY everywhere). The essential conquest of Eretz Yisrael in completeness did not occur until the days of Sh'lomoh. Until then, enemies still contested: "Listim atem" → fighting constantly (throughout the period of the Shoftim) → David fought and subdued them. But since there were still wars in his days → he was not given permission to build the Bayis. When Sh'lomoh came → all enemies were completely nullified → peace from all sides: "Ki Sh'lomoh yihyeh sh'mo, v'shalom etain lo mikol avarav." Then the Bais HaMikdash was built: "V'hayah b'hani'ach l'cha Hashem Elokecha mikol oy'vecha" — Rashi: "This is only in the days of Sh'lomoh" → "V'hayah hamakom asher yivchar Hashem." Then kedushas EY was fully revealed (enemies completely subdued, all knew Hashem gave us EY) → the BHM was built (= the completion of the revelation of kedushas EY, for without the Bayis the ten kedushos are incomplete — the highest kedushos being in the BHM, as in the Mishnah of the Eser Kedushos (Kailim ch. 1)).
Since the essential full revelation of kedushas EY was in Sh'lomoh's days → specifically he had the power to institute n'tilas yadayim (= drawing kedushas EY everywhere).
§32
This is also the aspect of Eiruvin that he instituted — so people not stumble by carrying from r'shus to r'shus on Shabbos. All the 39 m'lachos forbidden on Shabbos = because on Shabbos it is forbidden to perform bairurim [clarifications/selections] (as in Rabbainu z"l's Torah "Haichal HaKodesh" [LM I:59]). Through all m'lachos during the week → bairurim are performed. On Shabbos the Sh'chinah rests → m'lachah is forbidden. The Tanna begins Maseches Shabbos with the prohibition of hotza'ah [carrying from domain to domain] — because all 39 m'lachos are in the aspect of hotza'ah: carrying nitzotzos from the domain of the Sitra Achra to the domain of kedushah.
The essential birur = through emunah. Business must be done with emunah. All craftsmen must conduct their work with emunah. Emunah clarifies all bairurim — for the grip of the k'lipos on the holy nitzotzos = the enemies contesting the conquest of EY ("Listim atem"). All kedushah and all holy nitzotzos = kedushas EY (where all ten kedushos reside). To extract them from the chitzonim (= the 70 forces of idolatry whose grip = Chutz LaAretz) → the chitzonim fight: "Listim atem." The essential power to subdue them and clarify the nitzotzos through the 39 m'lachos = through emunah (believing Hashem created the world: "B'Raishis bara Elokim" → "Ko'ach ma'asav higid l'amo lasais lahem nachalas goyim").
Sh'lomoh instituted Eiruvin for Shabbos — making it forbidden to carry even from one private domain to another without an eiruv. The essential grip of the chitzonim = shinui r'shuyos [change of domains] = machlokes. The Sitra Achra = k'firos = machlokes: "Chalak libam" — "Their heart is divided" (LM I:62). The essential grip of machlokes = during the six weekdays (the domain of the Aitz HaDa'as Tov vaRa = machlokes = permitted/forbidden, kosher/pasul → clarified through halachic rulings of the Shisha Sidray Mishnah). During the week one toils in the 39 m'lachos to clarify bairurim. Even after clarifying nitzotzos during the week → they don't fully return and ascend to their resting place in peace until Shabbos (= shalom = Shabbos Shalom = naicha l'ila'in v'sata'in). Then "yispard'u kol poalai aven" — all enemies contesting the conquest of EY during the week are nullified: "Kol shultanay rugzin umaray d'dinin kulhu arkin." Then = naicha for all nitzotzos: "V'hayah b'hani'ach l'cha Hashem... mikol oy'vecha" = the days of Sh'lomoh (= the King whose is the shalom = Shabbos, as in Rabbainu z"l's story of the Prince who was Switched). Therefore Shabbos illumines the Bais HaMikdash built by Sh'lomoh specifically: "Es Shabb'sosai tishmoru uMikdashi tira'u" (LM II:67). Shabbos = Sh'lomoh = Shir HaShirim asher liSh'lomoh (awakened on Shabbos).
Therefore specifically Sh'lomoh (= Shabbos Shalom, when EY is essentially conquered: "V'hayah b'hani'ach") instituted Eiruvin for Shabbos — not to carry between domains without eiruv and shituf [partnership]: not to arouse any shinui r'shuyos on Shabbos. When domains are joined through the bread of the eiruv → all are considered as one → no change of domain, only shalom and achdus [unity]. This is the essential meaning of eiruv. Therefore no one may object to his neighbor's participation → many laws of eiruv and shituf were instituted mipnay darchay shalom (Gittin 59). The essential eiruv = nullifying machlokes (from which the chitzonim grip, contesting the conquest of EY). Therefore the tikkun was through Sh'lomoh specifically — who built the Bayis, when EY was fully conquered = the King whose is the shalom = Shabbos Shalom.
Continued from LM II:78 — "Hanhagos HaPshitus"
K'li Shaleim · Adam HaRishon · Avraham Avinu · Laws of N'tilas Yadayim
§33
Therefore one washes the hands for n'tilas yadayim only from a k'li [vessel], and the k'li must be shaleim [whole/complete] specifically. It is impossible to draw the maymai haChesed (through which kedushas Eretz Yisrael is drawn = n'tilas yadayim) except through a whole k'li. The Chesed Chinam flows constantly — but it is impossible to receive it except through a k'li. Therefore no one can receive from the Otzar Matnas Chinam (= the Chesed Chinam) except the true Tzaddik during his pshitus. Even during his pshitus when he is not engaged in Torah → his k'li is always in great sh'laimus [completeness] → therefore specifically he can receive the Chesed Chinam and sustain all the simple people in the world through it.
Each person, to the degree he draws closer to the ways of pshitus and t'mimus of the Tzaddik — conducting himself in t'mimus and pshitus on the path of emunah without the chochmos of the world — to that degree he can suckle and receive more from the Chesed Chinam drawn by the Tzaddik. The essential thing = emunah and t'mimus — which is the aspect of a whole and complete k'li through which all good is received. Therefore the k'li for n'tilas yadayim must be shaleim and tamim = t'mimus, which is the essential sh'laimus. Chochmos have no sh'laimus — for it is impossible to fully comprehend anything through chochmah: "Amarti echk'mah v'hi r'chokah mimeni" — "I said I would be wise, but it is far from me" (Koheles 7). "Kol had'varim y'gay'im" — "All things are wearying" (Koheles 1). "V'gam im yomar hechacham lada'as, lo yuchal limtzo" — "Even if the wise man says he will know, he cannot find it" (Koheles 8). "Gam es ha'olam nasan b'libam mibli asher lo yimtza ha'adam es hama'aseh asher asah haElokim" — "He placed the hidden [ha'aileim, written deficiently] in their hearts so that man cannot find the work that God has done" (Koheles 3). Therefore there is no sh'laimus except for one who merits emunah and t'mimus — called tamim: "Tamim tihyeh im Hashem Elokecha" — "Be wholehearted with Hashem your God" (D'varim 18). As its name implies: tamim means shaleim — one who merits t'mimus truly = the essential sh'laimus. This = the whole k'li of n'tilas yadayim through which the maymai Chesed Chinam are drawn → kedushas Eretz Yisrael is drawn → the essential tikkun of eating. (See also the Torah "Is lan bayra b'dabra" [LM I:31]: the essential sh'laimus of all things = through emunah.)
§34
Therefore the water must be water in which no m'lachah was done — so that there be no grip of the 39 m'lachos in it. The 39 m'lachos derive from the zuhamas haNachash [the contamination of the Serpent] through the sin of Adam HaRishon, who damaged eating from the Aitz HaDa'as Tov vaRa. Through this he damaged emunah, t'mimus, and pshitus → following the chochmos and da'as of this world (= the Aitz HaDa'as Tov vaRa). Adam HaRishon (= the essence of creation, for whose sake all was created in Chesed Chinam) needed then to draw this Chesed Chinam — for there was no Torah yet, everything was created in Chesed Chinam alone, all for man's sake. When Adam came → he needed only to guard his k'li — through emunah and t'mimus — and not follow the Nachash's counsel (which seemed like chochmah: "V'nechmad ha'aitz l'haskil" — "The tree was desirable to make wise"). Then he would have drawn the Chesed Chinam properly → he could have lived in his body forever.
But by following the chochmos and counsel of the Nachash → he damaged his k'li → he was fit to be destroyed entirely (for he removed the Chesed from himself by damaging his k'li through the flawed chochmos of the Nachash's counsel). Yet Hashem in His wondrous chesed arranged circumstances in His mercy — He spoke with him and illuminated hirhuray t'shuvah → the radiance of Chesed Chinam was drawn upon him despite everything → He made his "day" into a thousand years, so the world would endure. This is: "Z'chor rachamecha Hashem vachasadecha ki mai'olam haimah" — "Remember Your mercies, Hashem, and Your kindnesses, for they are from the beginning of the world" (T'hillim 25) — the Sages and Rashi explain this regarding Adam HaRishon whose "day" was made a thousand years through Hashem's great chasadim (= the Chesed Chinam).
But through the damage → he could no longer live forever through Chesed Chinam (having damaged his k'li so badly) → he was expelled from Gan Aiden (= kedushas Bais HaMikdash = kedushas Eretz Yisrael — for the form of the Mishkan and Mikdash corresponds to the form of Gan Aiden). By damaging t'mimus and the Chesed Chinam → he damaged kedushas EY (= kedushas BHM = Gan Aiden). He was distanced from "the river flowing from Aiden to water the garden" = the maymai hachasadim drawn from the Upper Aiden (= the hidden Torah = simple mercies and great chasadim). Then was decreed upon him: "B'itzavon tochlenah" — "In sorrow you shall eat" = the 39 m'lachos.
Therefore the water for n'tilas yadayim must be water in which no m'lachah was done — free of the grip of the 39 m'lachos (deriving from the damage to the Chesed). Rather, they must be pure water = the maymai haChesed drawn from the river flowing from Aiden (= the hidden Torah = the path to EY drawn by the Tzaddik during his pshitus). Through this → purification from all impurities → kedushas Eretz Yisrael is drawn → the essential tikkun of eating.
§35
Therefore the early generations, even though they were sustained through Chesed Chinam → from the magnitude of their corruption the Mabul came upon them, S'dom was overturned, and in the generation of Enosh the sea flooded the land. Although the Chesed Chinam sustains the world without Torah → one must at minimum not damage the k'li in order to receive the Chesed Chinam. Through their exceedingly wicked deeds they damaged their k'li so badly → and they did not want to draw close to the Tzaddikim of that time: "Lo yifneh derech k'ramim" (Iyov; see Rashi) → therefore the waters of the Mabul came upon them.
Only Noach was saved — through the Chesed Chinam, for he did not damage his k'li and had the power to receive the Chesed Chinam. The Sages said (B'raishis Rabbah 29): "V'Noach matza chain" — "Not that he was worthy, but that he found chain [grace]." His essential salvation = through m'tzi'as chain = matnas chinam = Chesed Chinam. He did not damage his k'li and could receive the Chesed Chinam. But Noach did not save his generation.
Until Avraham Avinu came — from whom the essential sustenance of the world began: "B'Hibaram" — "b'Avraham" (as the Sages expounded). Therefore Avraham was the man of chesed, constantly engaged in chasadim. He saw that the Torah was not yet given and the world endured only through Hashem's chesed → he exerted himself all his days to draw the Chesed Chinam and sustain the entire world through it. The great Tzaddik, according to the magnitude of his level, can draw this Chesed Chinam upon the entire world — even upon those very, very distant (as understood from the above Torah). Therefore the essential thing = hiskarvus to true Tzaddikim and k'shairim — for the true Tzaddik can draw Chesed Chinam upon the entire world, even those who have fallen however they have fallen, Rachmana litzlan (as is common now in our many sins) — provided they conduct themselves and draw themselves to the ways of t'mimus and pshitus in truth and emunah.
Therefore Avraham was the first to merit kedushas Eretz Yisrael (as in the holy Zohar) → Hashem commanded him: "Lech l'cha mai'artzecha... el ha'aretz." Through the chesed he practiced all his days → he drew the Chesed Chinam in completeness → he merited drawing the path to EY (for the essential path to EY = through Chesed Chinam). Therefore he was the first who engaged in digging wells — to draw the maymai hachasadim flowing from the river that goes out from Aiden = the essential tikkun of the sin of Adam HaRishon. Avraham was the first to begin rectifying Adam's sin (as known). Therefore Avraham is called "tamim": "His'halaich l'fanai veh'yai samim" — "Walk before Me and be wholehearted" (B'raishis 17). The essential drawing of the Chesed Chinam = through t'mimus.
§36
Therefore the water must come through ko'ach gavra [human force] (Shulchan Aruch OC 159:7) — to draw the aspect of "Ko'ach ma'asav" through which kedushas Eretz Yisrael is drawn = the essential tikkun of n'tilas yadayim.
§37
Therefore one who feeds another does not need n'tilas yadayim — only the eater needs n'tilas yadayim (Shulchan Aruch OC 163:2). The essential n'tilas yadayim = drawing kedushas Eretz Yisrael → needed specifically by the eater, whose eating must be in kedushas EY → accomplished through the mitzvah of n'tilas yadayim. This does not apply to the one feeding another. Therefore the Sages instituted the mitzvah of n'tilas yadayim specifically for the eater — so that his eating be kodesh, as if eating in Eretz Yisrael.
Based on LM I:8 — "Tik'u Tochachah"
Building BHK · Tzerufim · Kavod · Bais HaMidrash · Sefarim
Based on the Torah "Tik'u Tochachah" (LM I:8). See there (§6) regarding the wondrous, awesome matter of the great multitude of batim [houses/structures] that the Tzaddik builds through the adding of a neighbor to the holy kibbutz of Yisrael — for the tzerufim [letter-combinations] multiply beyond reckoning. See there well, and in what is brought in our words regarding this — especially in Hilchos Tzitzis Halacha 7 and Hilchos P'riyah uR'viyah Halacha 5.
§1
This is the aspect of the mitzvah of building a Bais HaK'nesses and Bais HaMidrash — a very great mitzvah that endures for generations when one's intent is l'shaim Shamayim. In the Bais HaK'nesses all the neshamos of the kibbutz of B'nai Yisrael gather to pray, to say kedushah, bar'chu, etc. There all the sh'chainim [neighbors] who are added each time to the holy kibbutz congregate. As is visibly apparent: in a place with no Bais HaK'nesses or Bais HaMidrash it is hard to gather a minyan — even when there sometimes is one, they pray scattered, many pray alone and do not come to join as neighbors to the holy kibbutz engaged in d'varim shebikdushah (kaddish, bar'chu, etc.). Therefore it is certainly a mitzvah of incalculable greatness to exert oneself in building BHK and BHM l'shaim Shamayim. As Rashi explained on: "Umi ohaiv b'hamon lo s'vuah, gam zeh hevel" (Koheles 5) — even one who does many mitzvos, if none is a mitzvah enduring for generations (like building a BHK or a Sefer Torah) — see there.
§2
Therefore the residents of a city compel one another to build a Bais HaK'nesses and Bais HaMidrash. They can certainly compel each other, since from all the neshamos gathering in the BHK → wondrous tzerufim are made. Each Jew combines with his fellow → forming batim and wondrous structures. Therefore they can compel — for all are considered as one nefesh: as the Sages said regarding the seventy souls of Bais Yaakov, called "nefesh" in the singular (Rashi, B'raishis 46). This is the virtue of Yisrael — the more they multiply, the more they unite through the tzerufim. Since all are considered as one → each can compel the other, just as in one body a limb can compel the rest for the good of the whole.
It is also explained in the above Torah that the awesome tefillah built through adding sh'chainim to kedushah = the tefillah in the aspect of din of the great Ba'al Ko'ach explained there (and below in §12). Therefore they certainly compel each other to build BHK and BHM — they have the power to compel through the power of that Ba'al Ko'ach who prays tefillah in the aspect of din (= compulsion = dinim and g'vuros). They compel building the BHK so that many sh'chainim will be added to the house of tefillah → producing wondrous sha'ashu'im [delights] before Hashem — drawn from the power of that Ba'al Ko'ach.
§3
Therefore one must conduct great kavod in Batay K'nessiyos and Batay Midrashsos. The essential purpose of building the BHK and BHM = to reveal emunas chiddush ha'olam [the belief in the creation/renewal of the world] → revealed through the ru'ach n'vu'ah [spirit of prophecy] of the true Tzaddikim of each generation (= Kabbalas HaTorah). This is drawn through the kavod that increases through gairim and ba'alay t'shuvah produced by the tefillah in the aspect of din. Therefore one must conduct great kavod in the BHK and BHM — the kavod of the Makom [the Omnipresent] Who dwells there. Through kavod → Kabbalas HaTorah is drawn (= ru'ach n'vu'ah) → emunas chiddush ha'olam is clarified = the essential thing.
§4
Therefore the kedushah of the Bais HaMidrash is more stringent than that of the Bais HaK'nesses. In the BHM one engages in Torah (= Kabbalas HaTorah → essential birur of emunah). Even in the BHK one engages in Torah — Kri'as Sh'ma, Parashas HaKorbanos, Kedushas u'Va l'Tziyon — all Torah learning fulfilled daily by simple Jews. But the BHM is holier — there one engages in Torah extensively every day.
The essential tikkun of the above tefillah = meriting the revelation of emunas chiddush ha'olam → achieved through Torah lishmah (= Kabbalas HaTorah) → merited through the true Tzaddikim from whom the essential kedushas BHK and BHM derives. The Tzaddikim constantly engage in building the Mishkan and Bais HaMikdash — as the Sages said (Berachos 33): "Whoever has da'as — it is as if the Bais HaMikdash was built in his days." From there all kedushas BHK and BHM derives: "Ki hirchaktim baGoyim... va'ehi lahem l'Mikdash M'at" — "These are the Batay K'nessiyos and Batay Midrashsos" (Megillah 29) = Mikdash M'at whose kedushah derives from the Mishkan and BHM that the Tzaddikim build in every generation. They draw ru'ach n'vu'ah (= Kabbalas HaTorah) → emunah is clarified = the essential kedushah of BHK and BHM. "Af emunascha bikhal k'doshim" (T'hillim 89); "V'im k'doshim ne'eman" (Hoshaya 12). The essential Kabbalas HaTorah was in the Mishkan (where Hashem spoke to Moshe — as Rashi explains: from the day the Mishkan was erected, He spoke to him only in the Ohel Mo'aid). In the BHM all halachos of Torah were clarified: "Ki miTziyon taitzai Torah." This = kedushas BHK and BHM (= Mikdash M'at). Therefore the BHM's kedushah is more stringent — there is the essential Torah learning.
§5
Therefore it is called "Bais HaMidrash" — in the aspect of "Dirshu Hashem v'uzo" — "Seek Hashem and His strength." One must seek and search much — to search for and find the holy emunah: "Im yaish oseh mishpat m'vakaish emunah v'eslach lah" — "If there is one who does justice, who seeks emunah — I will forgive her" (Yirmiyahu 5). As in the Torah "Tik'u Emunah" (LM I:5): one must search and seek within himself how to hold onto emunah. The essential thing = searching and seeking in truth to find the true Tzaddikim who possess ru'ach haKodesh / ru'ach n'vu'ah — through whom the essential drawing of Torah in each generation → the essential birur of emunas chiddush ha'olam. Therefore it is called "Bais HaMidrash" — the language of doraish um'vakaish [seeking and searching].
Even the simple meaning — called "Bais HaMidrash" for the d'rashos [expositions] expounded there in Torah — is the same aspect: searching for the true chiddushay Torah of the true Tzaddikim who possess ru'ach haKodesh → clarifying emunah = the essential kedushah. All d'rashos on the path of truth = drawing Kabbalas HaTorah anew → revealing emunas chiddush ha'olam. Therefore it is an exceedingly great ma'alah to merit true chiddushay Torah — considered as if creating the world anew (as in the holy Zohar: from them new heavens and new earth are made). True chiddushay Torah = testimony to His existence, His Oneness, and chiddush ha'olam — seeing that such wondrous chiddushim emerge on the path of holy emunah, impossible to reveal except through ru'ach haKodesh. As brought in the introduction to the holy Aitz Chayim of the Arizal — one who examines his holy words with an eye of truth will understand and testify that it is impossible to reveal such things except through ru'ach haKodesh. Therefore the kedushah of the BHM is most stringent — there the essential revelation of emunas chiddush ha'olam through Torah chiddushim of the true Tzaddikim.
§6
Therefore Rav Amay and Rav Asay, despite having thirteen Batay K'nessiyos, prayed only where they studied (Berachos 8). "Maisir ozno mishmoa Torah, gam t'filaso to'aivah" — "One who turns his ear from hearing Torah — even his tefillah is an abomination." "Mishmoa" specifically — for sh'miyah [hearing] depends on the heart: "Hat ozn'cha ush'ma divray chachamim" — "Incline your ear and hear the words of the wise" = emunas chachamim. One must incline one's ear very carefully to hear the words of the wise — to distinguish between clear truth and unclear truth, all the more so from falsehood — until he merits finding the point of truth in its truest sense. Through this emunah is clarified. The essential Torah learning must be to learn and teach, to guard, do, and fulfill. One who turns his ear from hearing Torah in this way → even his tefillah is an abomination, for he certainly did not rectify the three Mochin (= three barriers spread before the ta'avah called "to'aivah") → his emunah is damaged (= avodah zarah, also called "to'aivah"). Therefore one must search and seek to find the true Rav — to hear from him Torah spoken in ru'ach haKodesh → emunah is clarified = the essential kedushas BHM → the essential tikkun of tefillah through the shir awakened through the tikkun of emunah — from which all tefillos, shiros, and tishbachos derive.
§7
This is what is written in the Shulchan Aruch (OC 150:1): they also compel one another to purchase Torah, N'vi'im, and K'suvim. The later authorities wrote that nowadays they compel purchasing G'maros and other holy sefarim. Certainly they compel purchasing TNaKh and learning from them — to draw ru'ach n'vu'ah → the essential birur of emunah. The later authorities wrote that now one must also purchase other holy sefarim, for certainly no generation is orphaned — all holy sefarim contain ru'ach haKodesh → clarifying emunah = the essential purpose of building BHK and BHM. Therefore they certainly compel this as well.
Continued from LM I:8 — "Tik'u Tochachah"
Height of BHK · Bonay HaMigdal · Kavod · M'leches HaMishkan
§8
This is the aspect of the law (SA OC 150:2): one builds the Bais HaK'nesses only at the height of the city, and it is forbidden to raise one's house higher than the Bais HaK'nesses. It is already explained that the essential kedushas BHK = that additional sh'chainim continually gather and assemble there → until through this we merit the building of Yerushalayim and the Bais HaMikdash: "Boneh Yerushalayim... nidchay Yisrael y'chanais" — "He who builds Yerushalayim... He gathers the dispersed of Yisrael" (T'hillim 147). "Nidchay Yisrael y'chanais" = the adding of sh'chainim to the holy kibbutz of Yisrael in Batay K'nessiyos and Batay Midrashsos → through this all the dispersed in the world are gathered, even those cast outside: "Tishtapachnah avnay kodesh b'rosh kol chutzos" (Aichah 4). Through this — "Boneh Yerushalayim Hashem."
The essential building of Yerushalayim Ir HaKodesh (built of many holy batim) — all its construction derives from the multitude of batim formed through adding sh'chainim. Therefore the pasuk praises the batim and palaces of Yerushalayim immensely: "Shisu lib'chem l'chailah, pas'gu arm'noseiha" — "Direct your hearts to her ramparts, examine her palaces" (T'hillim 48). "Y'feh nof m'sos kol ha'aretz, kiryas Melech Rav — Elokim b'arm'noseiha noda l'misgav" — "Beautiful in elevation, joy of all the earth, city of the great King — God is known in her palaces as a stronghold." "B'arm'noseiha" specifically — the batim and palaces of Yerushalayim are built in their root from the wondrous, awesome tzerufim → through which His Elokus, Oneness, and sovereignty are revealed to all: "Elokim b'arm'noseiha noda l'misgav." Through the multitude of tzerufim from the complete tefillah with additional sh'chainim (drawn from the great Ba'al Ko'ach) → ba'alay t'shuvah and gairim are made → His kavod increases greatly → Kabbalas HaTorah (= ru'ach n'vu'ah) → emunas chiddush ha'olam = the essential knowledge of His Elokus. Emunas chiddush ha'olam = the foundation of all exalted knowledge of Him. All this is merited through the BHK and BHM (= Mikdash M'at) where the sh'chainim gather.
§9
The essential building of BHK and BHM = for the increase of His kavod through the multiplication of neshamos. Therefore one must be exceedingly careful in BHK and BHM to completely nullify one's own kavod — only increasing the kavod of the Makom. All who engage in building, maintaining, and supporting the BHK and BHM, and all who enter — who constitute the essential kedushas BHK/BHM — none should intend for their own kavod, but only for k'vod Shamayim. The essential tikkun = through kavod (= k'vod Shamayim increased through the kibbutz of neshamos → ru'ach n'vu'ah → all the above tikkunim).
Whoever engages in building and maintaining the BHM with intent for his own kavod — damages greatly. Especially when machlokes erupts through each person's pursuit of kavod — each wanting to be among those called up to the Sefer Torah, to receive shishi, etc. (as is common in our many sins). All the more so when they dispute with the truly G-d-fearing people found in every BHM — those who strive to pray with kavvanah, raising their voices to arouse concentration — while the rest of the people not only don't exert themselves in tefillah (being preoccupied during davening with all kinds of foolishness, business concerns, etc., as they know in their hearts) → they also gnash their teeth and rebuke those striving to pray with kavvanah, disturbing their concentration. They engage in idle talk and mundane conversation during tefillah and Kri'as HaTorah → disrupting the tefillah. Furthermore they brazenly claim that these G-d-fearing ones raising their voices in tefillah are disturbing them from their confused evil thoughts!
All such people and their like are among the destroyers of the BHK and BHM. Therefore not all Batay K'nessiyos are equal, nor are all who engage in their building equal — for some are among the destroyers. The essential churban of the BHM was through sinas chinam [baseless hatred] → multiplied through the pursuit of kavod → the entire length of the galus (LM I:11). But the average kosher Jews mostly intend for good. However in our many sins there are Batay K'nessiyos truly for evil — those recently innovated... Hashem have mercy. Especially those whose foul smell is heard from afar, who have completely thrown off the yoke... who themselves testify that this never existed before, only beginning some twenty years ago (called kircheh) — even most of their rulers despised them. Regarding all such Batay K'nessiyos for evil, the holy Zohar states (B'raishis 25b) they are among the Bonay HaMigdal [builders of the Tower] — all of whom denied emunas chiddush ha'olam (the source of all their errors). They said: "Havah nivneh lanu ir umigdal v'rosho vaShamayim" — the opposite of all the above tikkunim. They gather and build a city from their evil batim, from their evil ideas → building a tower reaching heaven to rebel against the Makom → to deny the foundation. "Vay'hi chol ha'aretz safah achas ud'varim achadim" — Rashi: "sharp words" = k'firos in chiddush ha'olam. They were not fools who literally planned war against the Creator — rather their intent was to build with their evil ideas against the true ideas of emunas chiddush ha'olam → wanting to remove His Sh'chinah from the lower worlds, that His Name not be remembered, chas v'shalom. "HaChoshvim l'hashki'ach es Sh'mi." Therefore they said: "V'na'aseh lanu shaim" — drawing the name and kavod to themselves, damaging the Name of Hashem (= His kavod: "Uvaruch shaim k'vodo l'olam").
§10
All this is alluded to in the Sages' statement (Shabbos 11): it is forbidden to raise one's house higher than the Bais HaK'nesses. One's house = one's kavod: "Ki yirbeh k'vod baiso" (T'hillim 49); "K'siferes adam lasheves bayis" (Yeshayahu 44). It is forbidden to raise one's house (= one's kavod) higher than the BHK → wanting to elevate one's kavod above the kavod of the BHK → all his engagement in the BHK is for his own kavod = he is among the Bonay HaMigdal. One must raise only the BHK to be higher than all houses in the city → surrendering all kavod to the BHK → nullifying all one's kavod before the BHK and BHM. The essential tikkun of BHK/BHM = the increase of k'vod Hashem through the kibbutz of neshamos → emunas chiddush ha'olam → uprooting the views of the Bonay HaMigdal = the essential kedushas Yisrael.
§11
Therefore Yerushalayim is praised (T'hillim 48): "Sifru migdaleiha" — "Count her towers" — "migdaleiha" specifically, for they are the opposite of the Bonay HaMigdal. "Tzavaraich k'Migdal HaShen" (Shir HaShirim 7) — said of the Bais HaMikdash (= Batay K'nessiyos and Batay Midrashsos): they nullify the Migdal d'Sitra Achra built by the Bonay HaMigdal who denied chiddush ha'olam. Through BHK and BHM (= BHM) → emunas chiddush ha'olam is drawn through Kabbalas HaTorah drawn there via the kavod of kedushah. "Banuy l'Salpiyos, elef haMagain taluy alav" — said about Kabbalas HaTorah (as Rashi explains) — for there Kabbalas HaTorah is drawn. "Kol shiltay haGiborim" — the essential tikkun is through the Giborim [mighty ones], the Ba'alay Ko'ach who can pray tefillah in the aspect of din.
§12
This is the aspect of M'leches HaMishkan. The Mishkan = BHM: "V'asu li Mikdash" = the house of tefillah: "Ki vaisi bais t'fillah yikarai l'chol ha'amim" — "My house shall be called a house of prayer for all peoples" (Yeshayahu 56) — built through the kibbutz of Yisrael's neshamos through additional sh'chainim. As explained in the above Torah (which cites this pasuk): "V'simachtim b'vais t'filasi, olosaihem v'zivchaihem" — tefillah with additional sh'chainim = korbanos that atone. The tefillah with additional sh'chainim = the tefillah in the aspect of din of the Ba'al Ko'ach — all is one and interdependent. Through the Ba'al Ko'ach's awesome power praying tefillah in the aspect of din (= mateh oz [staff of might] that stands against the Sitra Achra in her place of swallowing, forcing her to vomit and expel all her vitality, all the Da'as → even gairim are made) → many sh'chainim are added to the house of tefillah (= those distant ones swallowed within the Sitra Achra, now extracted through the Ba'al Ko'ach's power → becoming ba'alay t'shuvah and gairim → approaching Hashem essentially through tefillah) → the batim multiply without limit.
All this = Ma'aseh HaMishkan, built after the terrible deed of the Aigel [Golden Calf] — done through the Airev Rav [mixed multitude] and all who harbored resentment against Moshe while he was on high receiving the Torah. These are the aspect of n'vi'ay hasheker [false prophets], m'nachashim v'kos'mim [sorcerers and diviners] — the Aigel was made through much sorcery and witchcraft (as in the Sages). They stand opposite Moshe who draws Torah to illuminate emunas chiddush ha'olam. Therefore one must search and seek the true Tzaddik in every generation (= the aspect of Moshe).
The essential Kabbalas HaTorah was drawn by Moshe Rabbainu through the above aspect — Y'tzi'as Mitzrayim and Kri'as Yam Suf through the tefillah in the aspect of din (= mateh oz → all the mofesim). Through this Yisro heard and converted → through the increase of kavod from Yisro's conversion → Kabbalas HaTorah. "Then the holy Name of HaKadosh Baruch Hu was elevated and honored above and below" (Zohar Sh'mos 69). Therefore the entire parashah of Mattan Torah is written in Sedra Yisro — through him the essential Kabbalas HaTorah → revealing emunas chiddush ha'olam. But "es zeh l'umas zeh asah haElokim" — for b'chirah's great power → the Nachash HaKadmoni immediately clothed himself in the Airev Rav and those disputing Moshe → the deed of the Aigel (= avodah zarah, k'firos = the opposite of emunas chiddush ha'olam). All ancient avodah zarah and contemporary k'firos and apikorsus = through p'gam of emunas chiddush ha'olam → all errors. Since emunas hachiddush is only possible through birur ham'dameh [clarifying the imagination] via ru'ach n'vu'ah (= Kabbalas HaTorah) → precisely then the Ba'al Davar fought to rebel against Moshe and draw after n'vi'ay hasheker (= the Airev Rav).
"Vayamiru es k'vodam b'savnis shor ochail eisev" — "They exchanged their kavod for the form of a grass-eating ox" (T'hillim 106). They wanted to strengthen m'zona d'gufa [nourishment of the body] (= shor ochail eisev: "Nothing is more repulsive than an ox eating grass" [Rashi]). Through Kabbalas HaTorah → ham'dameh is clarified → emunas chiddush ha'olam → m'zona d'gufa is subdued → m'zona d'nishmasa [nourishment of the soul] prevails (= ray'ach [fragrance]). Conversely: through the Airev Rav making avodah zarah (opposing emunah) → m'zona d'gufa prevails = "savnis shor ochail eisev."
§13
But Moshe Rabbainu was a Ba'al Ko'ach of enormous power — he did not abandon his place despite seeing this terrible deed. He prevailed with his awesome strength → praying many tefillos in the aspect of din: "Vay'chal Moshe... vayomer lamah Hashem yechereh apcha" (Sh'mos 32). He argued and made many claims before Hashem — as the Sages describe the multitude of arguments and debates he raised with Hashem to forgive them. All this = tefillah in the aspect of din → he succeeded in extracting from the Sitra Achra all her vitality → he worked to rectify everything → then he was commanded regarding Ma'aseh HaMishkan (= the tikkun of the Aigel, as the Sages said). All Ma'aseh HaMishkan = the tikkunim explained in the above Torah — all drawn through the Ba'al Ko'ach (= Moshe).
Continued from LM I:8 — "Tik'u Tochachah"
K'rashim · Y'ri'os · Kailay HaMishkan · Korbanos · Shemen HaMishchah
§14
The Mishkan = the house of tefillah built through the multiplying of sh'chainim. Therefore it is called "Mishkan" — from the language of shachain [neighbor]. All this is drawn through the power of the Ba'al Ko'ach who prays tefillah in the aspect of din → ba'alay t'shuvah and gairim are made → His kavod increases → n'vu'ah is drawn: "N'vu'ah rests only on one who is wise, mighty, and wealthy" (Shabbos 92) — all aspects of kavod.
All this is alluded to in the thirteen components of the Mishkan and its kailim. The essential body of the Mishkan was built from the K'rashim [planks] — atzay shittim omdim [standing acacia wood]. This = the tefillah in the aspect of din (= mateh oz = a strong tree like a cedar). "Atzay shittim omdim" — standing in their strength and power within the bais hab'li'ah [place of swallowing] of the Sitra Achra, forcing her to vomit each time. Therefore each keresh was ten amos tall — corresponding to the aspect of "ten" explained at the end of that Torah regarding the war against Og: "Moshe — how tall was he? Ten amos..." No one could erect the Mishkan except Moshe (mainly due to the weight of the ten-amah k'rashim) → from this we learn Moshe's awesome g'vurah and power. The heavy, tall k'rashim = the powerful tefillah of the Ba'al Ko'ach — no one can engage in it and erect it properly except Moshe.
"Atzay Shittim" alludes to the rectification of ru'ach sh'tus [spirit of folly] — the ta'avah drawn from the damaged barriers of the Mochin. The Ba'al Ko'ach's tefillah stands within the bais hab'li'ah of the SA, within the ru'ach sh'tus itself → forcing the extraction of all kedushos from there. "Atzay shittim" encompasses both trees: Aitz HaChayim in the midst of the garden, and Aitz HaDa'as Tov vaRa. The Nachash's essential power = seducing man to eat from the Aitz HaDa'as → Da'as is damaged → ru'ach sh'tus → expulsion from the Aitz HaChayim (= m'zona d'nishmasa, source of all life). Through the Ba'al Ko'ach's tefillah in the aspect of din → the Nachash and SA must disgorge all kedushos → the Aitz HaDa'as is included within the Aitz HaChayim → from both together the Mishkan is built = "atzay shittim omdim."
§15
The Y'ri'os [curtains] of the Mishkan, made of fine fabrics — t'chailes v'argaman — = the kavod increased through the above tefillah. Kavod = l'vushim [garments]: Rabbi Yochanan called his garments "m'chab'dusa" [my honorers] (Shabbos 113). The y'ri'os covered the Mishkan like a cloud: "B'sumi anan l'vusho" (Iyov 38) = ananay kavod [clouds of glory]: "K'vod Hashem her'ah be'anan."
The Y'ri'os Izim [goat-hair curtains] were placed over the curtains of t'chailes — coarser, alluding to the gairim: kedushos ascending from the depths of the k'lipos, from their very vitality. Therefore they were ashtay esrai [eleven] curtains (the SA operates in the domain of eleven). The essential y'ri'os of t'chailes and argaman = ba'alay t'shuvah of Yisrael (= l'vushim d'Malka: "Yisrael asher b'cha espaar" (Yeshayahu 49) = garments of splendor and kavod). The gairim — formerly in the aspect of "Aisav ish sai'ir" — upon returning to kedushah become y'ri'os izim covering the Mishkan: protecting and serving Yisrael (as will be in the future). The michseh oros ailim m'adamim and michseh oros t'chashim above them = even coarser gairim, made into oros [hides] (more material, in the aspect of kasnos or) — yet they too become a merkavah to kedushah, covering the Mishkan.
§16
The Kailay HaMishkan: the M'norah in the south = chochmah ("One who wants to become wise should face south"); the Shulchan in the north = ashirus ("One who wants wealth should face north — and the sign: Shulchan in the north") (Bava Basra 25); the Mizbay'ach Miktar K'tores = g'vurah. There is the essential g'vurah and power of the Tzaddikim — their essential might to subdue the Sitra Achra (= the Yaitzer HaRa). This = the k'tores: through it the holy nitzotzos are extracted from the SA in the secret of the eleven spices of the k'tores → the sitra d'mosa [side of death] is subdued. Like Aharon who prevailed against the Malach HaMaves: "Vaya'amod bain haMaisim uvain haChayim vataiatzer haMagaifah" (Bamidbar 17).
Through these three (chochmah, g'vurah, ashirus = kavod) → Kabbalas HaTorah is drawn = the Aron with the Luchos (= the totality of Torah), standing in the Kodesh Kodashim. From there all n'vu'ah is drawn: "V'dibarti it'cha mai'al haKapores." Through this the m'dameh is clarified → emunas chiddush ha'olam.
The Sages said: the form of the Mishkan corresponded to the form of the act of Creation (Zohar, Tikunay Zohar 12). Therefore through the entire Mishkan and its kailim (whose essence was the Aron with the Torah — in which all of Creation was depicted) → the holy emunah of chiddush ha'olam is drawn: all know that Hashem created everything — heaven, earth, and all their hosts — as depicted in the Mishkan through its clasps and planks. Through this one merits chiddush ha'olam of the future — when the world will be conducted through wonders beyond nature. This = the asarah nissim [ten miracles] in the Bais HaMikdash (Avos ch. 5) — there everything operated only through miracles and wonders, entirely beyond nature. Through this the Shir Chadash is awakened = the Shir of the L'vi'im in the BHM. Each day they sang a specific shir corresponding to the creation of that day → drawing the revelation of Creation (= emunas chiddush ha'olam) through the avodah of the BHM. They also sang the Shir corresponding to the future Shir (drawn from all this — from which all shiros derive).
The korbanos of animals in the BHM and Mishkan = birur ham'dameh [clarification of the imaginative faculty] (= the animalistic aspect). The entirety of the Mishkan and BHM was for birur ham'dameh → revealing emunas chiddush ha'olam.
§17
"Kohanim ba'avodasam, uL'vi'im b'duchanam l'shiran ul'zimran, v'Yisrael b'ma'amadam." Yisrael b'ma'amadam = they engaged in Torah (= drawing ru'ach n'vu'ah → birur ham'dameh). Kohanim ba'avodasam = the avodas haKorbanos (= birur ham'dameh). L'vi'im b'duchanam l'shiran = the Shir merited through all the above.
Therefore Yisrael b'ma'amadam engaged in Parashas B'raishis and Parashas Ha'azinu. Parashas B'raishis = the revelation of emunas chiddush ha'olam through Torah learning (for Parashas B'raishis details the entire chiddush ha'olam — Hashem created everything yaish mai'ayin: "B'Raishis bara... Vayomer Elokim y'hi or... Vayomer Elokim tadshe ha'aretz"). Parashas Ha'azinu reminds Yisrael of all Hashem's works and wonders for their sake (for whose sake the world was created): "Ha'azinu haShamayim... HaTzur tamim pa'olo... Z'chor y'mos olam" → concluding with the chiddush ha'olam of the future (= t'chiyas hamaisim): "R'u atah ki Ani Ani Hu v'ain Elokim imadi, Ani amis va'achayeh" = t'chiyas hamaisim = chiddush ha'olam of the future.
§18
Therefore the entire Mishkan and its kailim were anointed with the Shemen HaMishchah — an exceedingly good fragrance. All kedushas HaMishkan is drawn only through the Tzaddik (= Moshe) who with his great power engages in all the above tikkunim → drawing ray'ach tov [good fragrance] = yirah [awe]. From there all kedushas HaMishkan derives → therefore it was anointed with the holy, wondrous fragrance of the Shemen HaMishchah. There = the place of yirah: "Mah nora haMakom hazeh" — "How awesome is this place" (B'raishis 28). The essential ray'ach tov = yirah.
Through all this → the sin of the Aigel was atoned and transformed into z'chuyos: "Nirdi nasan raicho" — "My spikenard gave forth its fragrance" — the Sages said this refers to that event (Shabbos 88). Through this one merits giving tochachah [rebuke] with Moshe's voice in the aspect of "Nirdi nasan raicho" — see there well.
§19
The essential tikkun of the Mishkan was that it traveled with them in the Midbar — dismantled and erected each time. This alludes to the churban and galus: our entire survival is through the tikkunay HaMishkan. "Aileh f'kuday HaMishkan, Mishkan Mishkan" — "Mishkan" in its building, "Mishkan" in its destruction (Hakdamas HaTikunim; Tikun 48). "Why is it called Mishkan? Because it is taken as collateral (mismashkain) for the sins of Yisrael" (Sh'mos Rabbah 51).
Moshe Rabbainu, seeing the awesome might of the Sitra Achra's provocation → made a tikkun that however things unfold, it will always accomplish its purpose → until the complete ge'ulah comes through him (in the aspect of "what was is what will be"). Yisrael can always arouse the above tefillah → drawing through his power all the above tikkunim → arousing the ray'ach tov = Mashi'ach who will come through this: "Vayar m'nuchah ki tov... vay'hi l'mas ovaid" — see there.
Continued from LM I:8 — "Tik'u Tochachah"
Adanim · Rashay P'rakim · Mah Tovu · Masa uMatan · Vayak'hail · Shabbos
§20
Therefore the Mishkan stood on one hundred adanim [sockets] = the mai'ah berachos [hundred blessings] = the totality of tefillah. The Mishkan = the house of tefillah.
Rashay P'rakim:
§21
This is the aspect of the Bigday K'hunah — the Aifod and Choshen with their twelve stones upon which the names of B'nai Yisrael were engraved = the avnay kodesh of the house of tefillah = the kibbutz of Yisrael's neshamos. "Mor va'ahalos k'tzi'os kol bigdosecha" — "Myrrh and aloes and cassia — all your garments" = ray'ach tov — "min haichalay shain mini simchucha" (T'hillim 45).
This is the aspect of the M'norah — which illumined the kavod even in the darkness of night. The essential kavod is in the aspect of day: "Uch'vod Hashem alayich zarach" (Yeshayahu 60). "V'Atah t'tzaveh es B'nai Yisrael" — "t'tzaveh" = the language of tzavsa [joining/connection] — "v'yikchu ailecha shemen zayis zach" — to illumine the kavod through this. At night the Sh'chinah descends to gather the dispersed... (all this requires much elaboration).
§22
"Mah Tovu ohalecha Yaakov, Mishk'nosecha Yisrael" (Bamidbar 24) — said regarding the Mishkan, BHM, BHK, and BHM of Yisrael (= Mikdash M'at [Megillah 29]). "Kinchalim natavu" — "Like streams stretched forth" = nachal novay'a m'kor chochmah [an overflowing stream, source of wisdom]. From there = the essential power and g'vurah of all the Ba'alay Ko'ach: "V'hachochmah ta'oz lechacham mai'asarah shalitim" — "Wisdom strengthens the wise man more than ten rulers" (Koheles 7). The essential power and might = through chochmah (= ko'ach mah). "HaChochmah t'chayeh" — from there all power and vitality of all creations. "Kinchalim natavu" = the power of the Ba'al Ko'ach's tefillah, drawn from nachal novay'a m'kor chochmah — his wisdom like an unceasing river and an ever-strengthening spring, constantly overflowing the source of chochmah, prevailing each time against the SA → drawing all the above tikkunim. Through this all fragrances grow — via the river flowing from Aiden to water the garden.
"K'ganos alay nahar" — "Like gardens by a river" = the river watering the garden (from which all fragrances grow). "Ka'ahalim nata Hashem" — aloe trees planted by Hashem = wondrous, good fragrance drawn through the river watering the garden. "Ka'arazim alay mayim" — "Like cedars by waters" = the tefillah in the aspect of din (= mateh oz, hard as a cedar). "Alay mayim" — through this the may'may haDa'as are drawn: "Umal'ah ha'aretz day'ah es Hashem kamayim layam m'chassim" — "The earth will be filled with knowledge of Hashem as waters cover the sea" (Yeshayahu 11). Through this all the above tikkunim are drawn.
§23
See the holy Zohar, Ra'aya M'haimna, Parashas B'Shalach, on the pasuk "T'vi'aimo v'sita'aimo b'Har nachalascha" — the great praise there of the kedushas Bais HaK'nesses (= the Mishkan and BHM): "The Bais HaK'nesses below corresponds to the Bais HaK'nesses above; the Bais HaMikdash below is in the form of the Bais HaMikdash above." See there well — "and similarly the sound of the shofar." The essential kibbutz of BHK and BHM = essentially on Rosh HaShanah, when the shofar is blown — gathering the dispersed and lost = the essential kedushas BHK/BHM → all the distant ones gather and assemble → many sh'chainim are added → the house of tefillah grows immensely.
Hilchos Masa uMatan:
§24
This is the language of the Shulchan Aruch (OC 156): "Afterward he should go to his business affairs... and he should not partner with idolaters..." All is explained according to the above Torah.
Masa umatan b'emunah [business conducted with faithfulness] is very great — as the Sages said (Shabbos 31): they ask a person "Did you conduct your business with emunah?" (as Rabbainu z"l explains in several places). All business, dealings, and crafts are included in the 39 m'lachos — and the 39 m'lachos are derived from the Mishkan (miMishkan gam'rinan). Therefore one must conduct business with complete emunah → so all business and crafts become the aspect of m'leches HaMishkan (LM I:11; LM II:4).
To explain briefly how one merits this — that even simple people unfamiliar with hidden matters can achieve it: conduct business with emunah (let one's yes be yes and one's no be no). In every action, step, and word during business → intend that the profit be for tzedakah (LM I:29). The essential tzedakah = giving to truly worthy poor people engaged in Torah and tefillah in truth. The essential thing: merit giving to true Tzaddikim and those connected to them (who encompass many neshamos of Yisrael) → through this one joins and connects to the holy kibbutz of many neshamos = the essential sustenance of the Mishkan and BHM (= BHK and BHM sustained by the neshamos gathering there for Torah and tefillah). The essential sh'laimus of a person = becoming a shachain tov [good neighbor] to the holy kibbutz = the essential building of the Mishkan (= BHK and BHM). The essential connection to them = through money and tzedakah — becoming tomchay Oraysa [supporters of Torah]. As we see: people strive most to support the heads of yeshivos, their rabbis, students, and worthy fellows studying there. Through the money of tzedakah supporting them → one is included within them. "S'mach Z'vulun b'tzaisecha v'Yissachar b'ohalecha" (Yalkut Shimoni 129).
Even in the business itself → intend that through dealing with one's fellow → they connect together → each drawing the other to become good sh'chainim to the holy kibbutz engaged in Torah and tefillah in truth. Beyond this, all is hevel: "Mah yisron l'adam b'chol amalo sheyaamal tachas haShemesh" (Koheles 1) — Rashi: aside from Torah (called shemesh) there is no profit. All business and crafts included in the 39 m'lachos = for clarifying holy nitzotzos. The essential birur = remembering Hashem during business: "V'zacharta es Hashem Elokecha ki Hu hanosain l'cha ko'ach la'asos chayil" (D'varim 8). Therefore one must do business with fellow Jews specifically: "Ki simk'ru mimkar la'amisecha... miyad amisecha tikneh" (Vayikra 25).
Therefore one should strive when traveling or doing business at home to associate with kosher, worthy people — regularly speaking with them in divray Torah and yiras Shamayim → each reminding the other daily of the ultimate purpose. As the holy Zohar says: it is forbidden to travel without a companion to engage in divray Torah. Even if one cannot find such companions during business → at minimum guard one's machshavah — not forgetting Hashem during business → always yearning with strong ratzon to draw oneself and one's associates to Hashem and His Torah. This is Hashem's entire intent in arranging business and crafts in the world — all for birur. Through business people connect with each other → eventually the truth in every Jewish heart prevails → each draws his fellow → all return to Hashem and His Torah → joining the holy kibbutz with ever more sh'chainim = the building of the Mishkan. One who does business with this kavvanah = truly engaged in m'leches HaMishkan.
§25
"Vayak'hail Moshe es kol Adas B'nai Yisrael... Aileh had'varim asher tzivah Hashem la'asos osam" (Sh'mos 35) — then he commanded regarding m'leches HaMishkan. The Sages derived the 39 m'lachos from this pasuk (Shabbos 70). He prefaced "Vayak'hail Moshe" — because the essential building of the Mishkan = for the k'hillah, kibbutz, and gathering → that all Yisrael assemble there → the house of tefillah grows immensely. Therefore he hinted the 39 m'lachos in "Aileh had'varim" (included in the Mishkan) → instructing Yisrael that all 39 m'lachos (= all business and dealings) should be in the aspect of m'leches HaMishkan. The essential tikkun (that business become m'leches HaMishkan) = through "Vayak'hail Moshe" — the true Tzaddik (= Moshe) gathering and assembling all neshamos of Yisrael = the essential building of the Mishkan. Each person must direct his da'as during business → meriting through it to gather and join them — through the tzedakah he gives them.
§26
Therefore it is forbidden to partner with idolaters — so as not to bind and connect with them. To the degree one connects with them → one distances from the bond and kibbutz of Yisrael's neshamos. Idolaters = the opposite of the kedushas kibbutz of Yisrael. The kibbutz of neshamos → emunas chiddush ha'olam (through true Tzaddikim). But idolaters retain the zuhamas haNachash most — they are m'nachashim v'kos'mim (= n'vi'ay hasheker). Therefore they are distant from Kabbalas HaTorah → emunah is unclear to them → they hold false beliefs. A Jew must distance from them and not partner with them → lest he distance from the holy kibbutz.
§27
The Sages and Shulchan Aruch say: it is forbidden to partner with idolaters because of "V'shaim Elohim achairim lo sazkiru, lo yishama al picha" — "The name of other gods you shall not mention, it shall not be heard on your mouth" — lest an oath be required. The essential revelation of holy emunah in the world = through the mouth's speech: "Odia emunascha b'fi" — "I will make known Your faithfulness with my mouth" (T'hillim 89). As Rabbainu z"l wrote: emunah depends on the mouth of a person.
This is what is explained in the above Torah regarding "BaKeseh l'yom chagainu" — all the descriptions and praises we ascribe to Him correspond to the birur ham'dameh → through which emunah is clarified. The essential revelation of emunah = through the descriptions and praises Yisrael engage in daily — praising and extolling Him with their mouths. But es zeh l'umas zeh: there is a peh dovayr tahapuchos [mouth speaking perversities] — those believing in false beliefs: "asher pihem diber shav viminam y'min shaker." A Jew must not give them y'nikah [sustenance] — all their power is when they manage to suckle from Yisrael's kedushah. When a Jew causes the name of other gods to be heard even from idolaters through him → a great p'gam. Therefore forbidden to partner with them → lest he transgress "lo yishama al picha."
A Jew must always strive to magnify the Name of Hashem in every way possible — this is one's entire avodah in this world, the reason one was born. The essential thing: connecting to the holy kibbutz of Yisrael who constantly thank and praise His great Name. The more they multiply → the more His Name is magnified and sanctified: "B'rov am hadras Melech" — "In the multitude of people is the King's glory" (Mishlai 14). His Name is joined with our names — every Jew's neshamah is rooted in His great Name → the more neshamos of Yisrael gather and magnify His Name → the more His Name is magnified and sanctified. Conversely: partnering with idolaters (whose mouths speak vanity, mentioning other gods and false beliefs) → distancing from the holy kibbutz. Therefore forbidden to partner with them.
§28
Therefore Shabbos was stated before m'leches HaMishkan — as in Parashas Vayak'hail and other places. Shabbos = Sh'ma d'Kudsha B'rich Hu [the Name of the Holy One]. The essential Ma'aseh HaMishkan (= enlarging the holy kibbutz of Yisrael's neshamos) = for magnifying the Name of Hashem (= Shabbos = His Name). The essential emunah = emunas chiddush ha'olam (as explained there) = Shabbos — which testifies to chiddush ha'olam: He created the world in six days and rested on Shabbos.
Therefore the essential kedushah of all 39 m'lachos of the weekdays (= all business and dealings) — their essential kedushah = through Shabbos: drawing kedushas Shabbos into the six weekdays. Through emunas chiddush ha'olam merited through Shabbos → the essential birur and tikkun of all 39 m'lachos of the six weekdays. We believe that everything worked upon in the world — Hashem created it all yaish mai'ayin hamuchlat [something from absolute nothing] during the six days when He performed all His work and rested on Shabbos: "Vay'chal Elokim bayom hash'vi'i m'lachto asher asah" (B'raishis 2). Through this = the essential tikkun of all m'lachos, business, and dealings during the weekdays → becoming m'leches HaMishkan. Therefore Shabbos was stated before m'leches HaMishkan.