Likutay Halachos - Morning Blessings

Based on LM I:215 — The Twenty-Four Types of Pidyonos

Introduction

Based on what is explained in Siman 215 [LM I:215] regarding the twenty-four types of pidyonos [redemptions]. See there, where he wrote that Moshe is constantly engaged in converting gairim, etc. For he departed on Shabbos at Minchah, in the Ra'ava d'Ra'avin [the Will of Wills], from which is drawn the all-encompassing pidyon that includes all twenty-four types of pidyonos, etc. For Moshe stands between sh'mad [spiritual destruction/forced conversion] and ratzon [will/desire (for Hashem)], and elevates from sh'mad to ratzon, etc. See there — this wondrous revelation, for it is a wonder.

Ra'ava d'Ra'avin — The All-Encompassing Pidyon

§1

This is known in the Kisvai [writings of the Arizal]: the secret of Ra'ava d'Ra'avin is a hidden, sealed, and concealed secret from the eyes of all. Even Moshe Rabbeinu did not attain it except at the time of his holy histalkus, when he departed to there on Shabbos at Minchah. As it is written in the Zohar HaKadosh regarding this matter: "Zaka'ah chulakah d'Moshe" — "Fortunate is the portion of Moshe." Therefore it is said of him: "V'lo yada ish es kevuraso" — "No man knows his burial place" — for there is the aspect of the tachlis hayedi'ah d'la neida — "the ultimate knowledge is that we do not know."

Therefore, from there is the great pidyon and hamsakah [sweetening] that sweetens all types of judgments in all twenty-four basai dinim [courts of judgment]. For it is above all wisdoms and all knowledge. Every pidyon and hamsakah needed to sweeten some din is through chochmah and saichel [wisdom and intellect] — which is the root of that din, for "kula b'machashavah is'b'riru" — "everything is clarified through thought" — as brought in the Torah "Chadi Rabbi Shimon" (LM I:61); see there.

But this pidyon and hamsakah drawn from the aspect of Ra'ava d'Ra'avin is above all intellects and wisdoms. It is the upper root of all wisdoms. It is the aspect of the ultimate knowledge — that we do not know — the aspect of "v'lo yada ish," etc., as above. Therefore it sweetens everything, to the extent that on high they use this pidyon to elevate from sh'mad to ratzon — to nullify the power of the charon af [fierce anger], from which comes the power of avodah zarah, which is the all-encompassing root of all evil inclinations drawn from dinim — to nullify and break them and elevate them from there to the aspect of ratzon, etc. As explained there in the Torah; see there well.

§2

This is the aspect of the awakening from sleep. The essential awakening is at chatzos lailah [midnight]. This point of chatzos is very difficult to perceive — to the extent that our Sages said (Berachos 3b) that even Moshe did not know the exact moment of chatzos, and he said (Shemos 11): "Kachatzos halailah ani yotzai b'soch Mitzrayim" — "around midnight." At that very moment and point of chatzos was the geulah through Moshe. From there is the secret of the prohibition of chametz on Pesach, which depends only on a mashehu [the slightest amount] — for the difference between chametz and matzah is only a mashehu, as our Sages said.

At that moment, He distinguished between a drop of a firstborn and a drop of a non-firstborn, and distinguished between the firstborn of Mitzrayim and the firstborn of Yisrael, and passed over the houses of Bnei Yisrael, separating them from the Mitzrim. Through this was the geulah of Pesach. All this was commanded in the parashah of "HaChodesh hazeh lachem rosh chodashim" — for all this is also the secret of Kiddush HaChodesh [sanctification of the new month], regarding which Moshe had difficulty. For it is hard to align the secret of the point at which the month is sanctified — when the moon (the secret of Kneses Yisrael) is at its ultimate minimum. Specifically then it is filled from its blemish and sanctified — which is the aspect of the sweetening of the dinim, as is known: all the dinim take hold in the blemish of the moon, etc. And conversely, when the moon is filled through Kiddush HaChodesh, all the dinim are sweetened. Therefore this point of Kiddush HaChodesh was difficult to perceive even for Moshe, for it is the secret of all the above — very difficult to perceive.

The Nekudah of Moshe in Every Yid

§3

On this depends the entire kedushah of every Yid. For all Yisrael are included in Moshe, who is the aspect of the true tzaddik in every generation — who includes within him the neshamos of Yisrael. For "Ispashtatusa d'Moshe b'chol dara v'dara" — "the extension of Moshe is in every generation." And in every single Yid there is a nekudah tovah [good point] which is the aspect of Moshe — as written (LM II:72): Moshe Rabbeinu is clothed within every single Yid, in every limb, etc.

This nekudah — the aspect of Moshe — clothed within every person, stands between sh'mad and ratzon — between the Sitra Achra and the kedushah. Through this is all his power to prevail and emerge every time from evil to good — which is the aspect of from sh'mad to ratzon. Therefore, in truth, the entire essential kedushah of every Yid is through drawing close to true tzaddikim, who are the aspect of Moshe — who includes all Yisrael and stands between sh'mad and ratzon to elevate the nefashos from evil to good, from sh'mad to ratzon.

For certainly a person on his own does not have the power for this. For it is known that every person is in great danger at every moment, as our Sages said (Kiddushin 30b): "A person's yetzer renews itself against him every day, and if not for HaKadosh Baruch Hu helping him..." etc. The essential help and assistance from above is through the true tzaddik — the aspect of "tzaddik moshel b'yiras Elokim" — as explained in many places. For it is brought in the sefarim that between kedushah and the Sitra Achra is like a thread-thin line, etc. Therefore a person is in great danger at every moment, in the aspect of what Dovid said (Shmuel I 20): "k'fesha baini u'vain hamaves" — "just a step between me and death," and it is written (Tehillim 73): "Va'ani kim'at natyu raglai" — "as for me, my feet had almost slipped," and it is written (ibid. 94): "Lulai Hashem ezrasah li, kim'at..."

Therefore, in truth, in every generation, the essential tzaddikim and yirei Shamayim of that generation are those who have drawn close to and are called by the name of the true tzaddik of the generation. As our Sages said (Sotah 22a): "Even one who has read and studied — if he has not served talmidai chachamim, he is an am ha'aretz," etc. For the essential power to be saved at every moment from what one needs to be saved is only through the tzaddik — the aspect of Moshe — who stands between sh'mad and ratzon, as above.

§4

This is the aspect of awakening from sleep at chatzos, which is the aspect of the geulah. For galus is the aspect of the darkness of night, the aspect of sleep, as it is written (Tehillim 126): "B'shuv Hashem... hayinu k'cholmim" — "we were like dreamers," and it is written (ibid. 78): "Vayikatz k'yashain Hashem" — "Hashem awakened as one from sleep."

Therefore one must bless: "HaNoisen lasechvi vinah l'havchin bain yom u'vain lailah" — when he hears the voice of the rooster. This is drawn from the upper awakening that occurs at chatzos — all of which is drawn through the tzaddikim, the aspect of Moshe, who sweeten all the dinim through the aspect explained above: the secret of the point of chatzos, when the geulah was through Moshe. Through their power, the dinim are sweetened so greatly that the din itself is transformed to rachamim — to the point where the power of din strikes against the wings of the rooster, which calls out in a great voice to awaken to serve the Creator.

As written in Perek Shirah: in all its callings it cries: "Awaken, sleepers!... Lift up your heads, O gates!" etc. For all the powers of the yetzer hara — from which comes sleep, the withdrawal of the mochin — all from the power of the dinim, from which all the yetzer hara comes, as above. And now at chatzos, the din is sweetened so greatly that it itself awakens to the service of the Creator — which is the aspect of the voice, as above.

Therefore, our Master and Teacher z"l wrote that chatzos is auspicious like a pidyon. For chatzos is the aspect of pidyon — the sweetening of the dinim, as above.

Bircas HaShachar — Thanking for Each Kindness

§5

This is the aspect of all the Bircas HaShachar [morning blessings]: upon awakening from sleep, one must bless Hashem for each and every kindness in specificity — that He opens the eyes of the blind, clothes the naked, etc., and releases the bound, etc. For during sleep, one was like a blind person and a captive in bondage from the force of the dinim. Now everything has been sweetened, for all the sweetening is through the upper ratzon. Therefore one must bless upon each thing, for all the berachos are for His great Name — as it is written (Nechemyah 9): "Vivar'chu Shaim Kvodecha... l'hodos l'Shaim kadshecha..."

His Name has the numerical value of ratzon [will], as is brought — for His Name is His will. Therefore one must bless upon each thing, for His Name — for from there, from the aspect of ratzon which is the aspect of His Name, are all the sweetenings through which the awakening from sleep occurred — through which his eyes were opened and he was released from his bonds, etc.

Bircas HaTorah — "Who Chose Us from All the Nations"

§6

This is the aspect of Bircas HaTorah [the blessings over the Torah], regarding which our Sages warned (Nedarim ch. 1) very strongly. And as also written in the Shulchan Aruch (Orach Chaim 47): one must be very careful with Bircas HaTorah. For the essential Bircas HaTorah is to bless Hashem "asher bachar banu mikol ha'amim v'nasan lanu es Toraso" — "Who chose us from all the nations and gave us His Torah." This is the aspect of segulah [a treasure] and makif [surrounding light] that is impossible to perceive — as explained in the Torah "Atika" (LM I:21).

This is the aspect of the secret explained above: the holy nekudah that encompasses all the good points of Yisrael — which is the aspect of Moshe standing between the Sitra Achra and the kedushah, between the seventy nations and the kedushah of Yisrael, which is between sh'mad and ratzon. Through this, he is engaged in converting geirim — elevating them from the aspect of sh'mad (the evil of the seventy nations) and bringing them into the kedushah of Yisrael, which is the aspect of ratzon.

There is the secret of the havdalah between kodesh and chol, between Yisrael and the nations. Every individual Yid must give thanks for his portion every day — that he merited to go from sh'mad to ratzon, from the contamination of the nations to the kedushah of Yisrael. For through giving thanks to His Name, one awakens one's good nekudah to be included in His Name, which is His ratzon, as above.

§7

This is what our Sages said (Nedarim ch. 1) on the verse (Yirmeyah 9): "Al mah avdah ha'aretz..." — "Why was the land destroyed?" — This matter was asked of the Sages and the prophets, and they could not explain it, until HaKadosh Baruch Hu Himself explained it, etc. And they concluded that the essential destruction was because they did not bless the Torah first.

For the essential corruption was that they fell so greatly in their understanding that they entered into investigations that are impossible to perceive — to the point that they did not know how to distinguish between the kedushah of Yisrael and the contamination of the nations. They did not bless the Torah first — which is "asher bachar banu mikol ha'amim" — for they did not believe in this, since they knew the extent of their own corruption. Therefore they said: "Let us be like the nations" — as it is written: "Va'asher amartem nihyeh kagoyim..."

In truth, this blemish is greater than all blemishes, for this is the essential blemish of emunah — wanting to understand and perceive the ways of Hashem. All of this was because they distanced themselves greatly from true tzaddikim, as it is written (Divrei HaYamim II 36): "Vayihyu mal'ivim b'mal'achai Elokim u'mesa'ta'im binvi'av..." — "They mocked the messengers of G-d and belittled His prophets." They did not nullify their understanding to them — who are the aspect of Moshe, who elevate from sh'mad to ratzon, distinguish between kodesh and chol, between Yisrael and the nations, and know how to find the nekudah tovah in every single Yid even if he has fallen as far as he has fallen, Rachmana litzlan. Through this, all can rise.

The essential point: through instilling in every Yid that he should bless and give thanks for his portion — that he is from the seed of Yisrael, and "shelo asani goy," etc. — as explained in the Rebbe's words extensively. But they blemished this by not blessing the Torah first, as above. Therefore through this specifically, the land was destroyed, etc. And therefore this matter was asked of the Sages and prophets and they could not explain it — for this secret is impossible to perceive, as above, for it is the aspect of the ultimate knowledge — that we do not know. Only Hashem Himself explained it to the tzaddikim and prophets, so that the tzaddikim would know from then on to teach Yisrael how to strengthen themselves in the nekudah of their holy Yahadus that they have by virtue of their lineage — that they are from the seed of Yisrael. For this is more precious than everything. And they should give thanks and bless Hashem for this always — which is the aspect of Bircas HaTorah. Through this, they will go from sh'mad to ratzon always, and be included in His Name and His ratzon forever.

§8

Therefore, after Kri'as Yam Suf, chametz was permitted. For the essential prohibition of chametz is not to "leaven" the mind with the investigations whose root is from the secret of the nekudah — the aspect of the mashehu — from which all the investigations and difficulties descend. On Pesach — the beginning of Yisrael's drawing close to their Father in heaven, when Yisrael were chosen from the seventy nations for His ratzon and His Name — it is impossible to guard against leavening the mind in this regard except by separating from chametz even a mashehu. This is the secret of the Eitz HaDa'as Tov vaRa, from which one must be very guarded now — through the holiness of eating matzah, which is the asvasa [remedy], and being careful with chametz even a mashehu.

But after Kri'as Yam Suf — when the geulah of Mitzrayim was completed, and there was truly a great tumult on high on account of this difficulty, as our Sages said on the verse "v'lo karav zeh el zeh kol halailah" — that it was difficult before Him, the splitting of the sea, because of the great kitrug [accusation]: "How are these different from those? These are idol worshipers and those are idol worshipers!" etc. — but Hashem in His mercy sweetened the din and the kitrug, and illuminated the secret of the nekudah — the secret of the havdalah between Yisrael and the nations.

This is the aspect of what is explained in the Zohar HaKadosh: "Mah titz'ak eilai — b'Atika talyah..." — "Why do you cry to Me? — The matter depends on Atika," etc. Atika is the aspect of the pidyon and hamsakah — the aspect of Ra'ava d'Ra'avin, as is known. Through this the waters were split and the geulah of Yisrael was completed. Therefore afterward chametz was permitted — for it had already been sweetened through the illumination of the hamsakah, and it no longer had the power to leaven the mind. Since Hashem Himself had already nullified the kitrug, and all saw the great hand, etc., and "vaya'aminu baHashem u'v'Moshe avdo" — "they believed in Hashem and in Moshe His servant" — for certainly Hashem is righteous and we are His chosen children. And whoever wishes to draw close to His holiness must come to Him — to Moshe and to Yisrael — who elevates everything from sh'mad to ratzon, until it will be fulfilled: "Ki az ehpoch el kol ha'amim safah v'rurah likro chulam b'Shaim Hashem u'l'avdo shechem echad" — speedily in our days, Amein.

§9

This is: "Chatzos lailah akum l'hodos lach al mishp'tai tzidkecha" (Tehillim 119) — "At midnight I arise to give thanks to You for Your righteous judgments." "L'hodos l'cha al mishpat tzidkecha" — to give thanks for Your righteous judgment — this is the aspect of Bircas HaTorah, where we bless and give thanks to His Name — "asher bachar banu mikol ha'amim v'nasan lanu es Toraso" — which are His righteous judgments.

This is the aspect of "chatzos lailah akum l'hodos l'cha" — for kimas chatzos and Bircas HaTorah are one aspect. Through them one awakens the nekudah tovah within him from the kedushah of Yisrael — the aspect of Moshe — through which he is separated from the nations and from their evil, and ascends and is included in the kedushah of Yisrael, which is the aspect of ratzon, etc., as above. Therefore they are connected to one another.

Based on LM I:215 — The Twenty-Four Types of Pidyonos (continued)

Pesach, Chametz, Matzah — From Sh'mad to Ratzon

§10

All of this is the aspect of Pesach — the prohibition of chametz and the mitzvah of eating matzah. As explained above regarding the statement of our Sages: "The difference between chametz and matzah is only a mashehu." The mashehu is the aspect of the holy nekudah — the aspect of Moshe who stands between sh'mad and ratzon. For it is brought in all the sefarim that chametz on Pesach is the aspect of avodah zarah, ail achair, kefiros — which is the aspect of sh'mad, the aspect of the contamination and tumah of Mitzrayim, which is the aspect of the totality of the seventy nations. And Yisrael were chosen from among them at that time as a treasured nation and were included in His Name, which is the aspect of ratzon — which is the aspect of matzah.

Therefore on Pesach — at the beginning of Yisrael's drawing close to their Father in heaven — chametz is prohibited with an extremely severe prohibition of bal yaira'eh u'val yimatzai. After Kri'as Yam Suf, chametz was permitted. And on Shavuos — the time of the giving of our Torah — they specifically brought chametz as a korban in the Shtei HaLechem.

For the essential geulah from Mitzrayim and from all the exiles, and all of Yisrael's drawing close to Hashem, is through the aspect of pidyonos — the sweetening of the dinim — through which He redeemed us from Mitzrayim, as it is written (Devarim 13): "v'hapod'cha mibais avadim" — "Who redeemed you from the house of slaves." Through this He redeems us even now from all troubles, as we say every day: "Podainu u'matzilaynu mai'olam Hu Sh'mecha..." And we hope that He will redeem us from this bitter galus with a complete geulah, for the sake of His Name — as it is written (Tehillim 130): "V'Hu yifdeh es Yisrael..." and: "u'maivi Go'ail livnai v'naihem l'ma'an Sh'mo..."

The essential pidyon is the upper all-encompassing pidyon — through the aspect of the histalkus of Moshe — through the aspect of eis ratzon, Ra'ava d'Ra'avin — through which all the dinim are nullified and sweetened, as above. But this hamsakah and pidyon in ultimate completeness will only be at the coming of Mashiach, who is Moshe, of whom it is said: "V'ad Atik Yomin meta, l'vusheih ki'sleg chivar..." — for there is the aspect of Ra'ava d'Ra'avin, as is known.

For this reason Moshe refused his mission repeatedly and said (Shemos 4): "Sh'lach na b'yad tishlach" — "Send through whomever You will send" — for "I know that I am not the one who will redeem them in the future," as Rashi explains, from the words of our Sages (Pirkei d'Rabbi Eliezer ch. 40). He knew he could not complete this pidyon in ultimate perfection except after his histalkus — when he would depart to there. And through this there would be all the exiles and troubles, Rachmana litzlan, from the force of the dinim, through kefiros and avodah zarah, etc. — for they had not yet fully emerged from sh'mad to ratzon.

But Hashem compelled him to go and assured him that nonetheless He would redeem Yisrael and they would merit to receive the Torah on Shavuos, as it is written: "B'hotzi'acha es ha'am miMitzrayim ta'avdun es haElokim..." This was the assurance that they would receive the Torah on Shavuos and then merit the illumination of the ratzon. As Rashi explains (Mechilta, Parashas B'Shalach): on Shavuos He appeared to them as an elder full of mercy — the aspect of the eis ratzon, the aspect of the Yud-Gimmel Tikkunai Dikna [thirteen rectifications of the Beard], as brought in the Idra Rabba and the Kavanos — that on Shavuos they ascend there. For the essential drawing close of Yisrael to Hashem was at the time of Mattan Torah, when they drew close like geirim being converted — as Rashi explains there: they were converted like geirim through sprinkling and immersion, etc. The essential drawing close of geirim is through the aspect of the pidyon — through which they ascend from sh'mad to ratzon — through Moshe, through whom they were converted and received the Torah.

§11

However, at the time of Yetzias Mitzrayim — before receiving the Torah — it was not possible to ascend to there, as understood in the Kavanos. And the contamination of Mitzrayim was clinging to them greatly. Therefore the geulah was very difficult. But Hashem illuminated upon them great and mighty mochin in an exceedingly wondrous illumination — not in the usual order — and through this they were redeemed.

Nevertheless, they still had not ascended to the level of the Dikna Kadisha — the aspect of the eis ratzon — until Shavuos. Rather, the geulah was through the enormous illumination of all the mochin, etc. Meaning: the geulah was through the aspect of the twenty-four types of pidyonos mentioned above — only that they were all drawn through a wondrous illumination. For all the pidyonos and geulos — which are through the sweetening of the dinim — are all through the illumination of the mochin, as is known. And the more the mochin illuminate in greater abundance and more intense illumination, the more the dinim are sweetened.

Therefore at the time of Yetzias Mitzrayim — although they did not ascend to the Dikna from which comes the upper all-encompassing pidyon, and the geulah was through the twenty-four types of pidyonos — nevertheless they were drawn through a wondrous and immense illumination through the sheer abundance of mochin, etc. — until the contamination of Mitzrayim was nullified and they were redeemed. Therefore chametz was then prohibited even in a mashehu — for at that point one must nullify and destroy the chametz completely.

Chametz and Matzah — Nature and Providence

§12

For chametz and matzah are the aspects of teva [nature] and hashgachah [divine providence]. Matzah is the aspect of hashgachah — the aspect of man [manna], bread from heaven — as Rashi explains (Kiddushin 38a): the dough that Yisrael brought out of Mitzrayim had in it the taste of man. For it was baked in haste without elaborate measures to leaven and flavor the dough as they do with chametz bread. Matzah is the aspect of bitachon in His hashgachah alone, without any enterprise or labor — as it is written (Shemos 12): "They baked the dough... cakes of matzos, for it did not leaven... and also provisions they did not make for themselves."

But chametz is the aspect of teva — the aspect of dinim drawn from the name Elokim, which equals the numerical value of teva [nature], as is brought. From there come all the desires for money — the aspect of (Tehillim 71) "mikaf m'avel v'chometz" — leading to robbery through excessive desire for money, which is through kefiros: saying "kochi v'otzem yadi asah li" — "my power and the might of my hand made this for me," etc. They "leaven" their minds all their days about how to obtain money through some scheme or stratagem, as if it were within their power — when in truth it is the opposite: "Ki lo mimotza umima'arav... ki Elokim shofait..."

The essential hold of nature (the aspect of chametz) is from dinim, as is known — from which descends the hold of avodah zarah and kefiros. But when the dinim are sweetened completely through the upper all-encompassing pidyon, then the middas hadin is transformed into rachamim. Then nature is included within hashgachah — in the aspect of "Hashem Hu HaElokim" — for one merits complete emunah that even the conduct of nature is only through His hashgachah. We simply do not understand His ways.

Therefore, even one who engages in business and earns money — which appears to be through nature — in truth it is all through His hashgachah. As we see: many toil and exhaust themselves with immense exertion and gain nothing from their labor — on the contrary, they lose their money through it, as is visibly evident at all times. Therefore every person must believe that all livelihood and money reaches a person only through His hashgachah alone. The need for some business activity is among His wondrous ways that are impossible to understand.

For certainly the ways of Hashem cannot be perceived. Hashem Who created the world yaish mai'ayin — something from absolute nothing — and even now causes grass to grow for the animals, etc., and grows such a great tree from a single seed, etc. — He could create and grow the tree without man's planting, and cause the grain to grow without man's plowing and sowing. But Hashem created everything for man's sake and willed that man specifically should engage in some activity for the growing of grain and trees, and similarly do some business for livelihood. But certainly everything is through His will and His hashgachah alone.

In truth, the entire essential toil of man in agriculture and business, etc. — all of it was from the sin of Adam HaRishon, upon whom was decreed: "B'zai'as apecha tochal lechem, b'itzavon tochalenah" — "By the sweat of your brow you shall eat bread, in sorrow shall you eat." For Adam blemished the hashgachah — the aspect of matzah, which is the Ilana d'Chayai, the Eitz HaChaim — and ate from the Eitz HaDa'as Tov vaRa, which is the aspect of chametz, as is brought. Through this was decreed upon him "b'itzavon tochalenah" — from which all the above toils. But Yisrael who stood at Har Sinai — their contamination ceased. Therefore, whoever accepts upon himself the yoke of Torah — the yoke of kingship and the yoke of worldly occupation are removed from him. For one must fulfill: "hevai m'ma'et b'aisek va'asok baTorah" — "minimize your business and occupy yourself with Torah" — for all livelihood is from Him alone.

This is merited through the aspect of Shavuos — the receiving of the Torah — when the eis ratzon is drawn. Through this, the dinim are sweetened completely until the din is transformed to rachamim, until nature is included within hashgachah — which is the sweetening of the chametz completely. Therefore at that time they bring chametz specifically as a korban — for the din is sweetened so greatly through the upper pidyon that one believes the truth: that nature itself — the business activity — is only His hashgachah. Then even the business one engages in is in great kedushah — the aspect of masa u'matan be'emunah [business conducted with emunah], the aspect of "tov Torah im derech eretz, she'yegi'as sh'naihem mashkachas avon" — "Torah combined with worldly occupation is good, for the toil of them both causes sin to be forgotten."

For in truth, the essential purpose of business activity is only for this: to cause sin to be forgotten. For everyone knows how thoughts pursue him every day, etc. And there is no remedy to escape them except through the Torah, which is the essential salvation and cure — as our Sages said (Kiddushin 30b): "I created the yetzer hara, I created the Torah as its antidote." And as it is written: "M'zimah tishmor alecha..." But it is impossible for a person to study Torah every day continuously — especially the common people. Therefore Hashem arranged in His wondrous ways that a person should need to engage in some business for livelihood — in order to cause the sin to be forgotten, as above. But in truth, all livelihood is from Him alone, through His hashgachah alone.

§13

Therefore on Pesach, chametz is prohibited with an extremely severe prohibition. For as long as the sweetening of the upper pidyon has not yet been drawn, the Sitra Achra and the kefiros cling to the chametz greatly, and it is impossible to transform it to kedushah. Only through the holiness of the abundant mochin drawn on Pesach can one nullify and destroy it completely.

But after Kri'as Yam Suf — when the geulah was fully completed and the kedushah of Yisrael was revealed — the essential splitting of the sea was through the aspect of Yosef, who also departed at the eis ratzon on Shabbos at Minchah. Through him was the essential geulah, as it is written (Shemos 13): "Vayikach Moshe es atzmos Yosef imo..." — "Moshe took the bones of Yosef with him." This is the aspect of what is written in the Zohar HaKadosh: "Mah titz'ak eilai — b'Atika talyah milsa" — for then the eis ratzon began to illuminate more greatly through the bones of Yosef.

And because Yisrael had already begun to prepare themselves during the six days of the Sefirah for receiving the Torah — therefore the din was sweetened even more, and the chametz was sweetened through the eis ratzon until one could eat it afterward. Also, because they had already received the asvasa [remedy] — the matzah — as written in the Zohar HaKadosh. Through eating matzah and destroying chametz, they merited emunah in hashgachah so strongly that afterward, even when they eat chametz, it does not harm them. Meaning: even when they engage in some business for livelihood, they do not fall into the kefiros of nature, chas v'shalom, to say "kochi v'otzem yadi," chas v'shalom. Rather, they believe in Hashem — that all causes are from Him alone, and the conduct of nature itself is through His hashgachah alone.

Throughout the days of the Sefirah, the dinim are sweetened until on the holy day of Shavuos — the time of the giving of our Torah — the eis ratzon is drawn in greater completeness, and the din is sweetened so greatly that the aspect of chametz (the aspect of teva) rises as a korban — for nature is completely included within hashgachah, as above.

Pidyon Money — Bizas Mitzrayim

§14

This is why one brings money for a pidyon to the tzaddik. For money is the aspect of dinim. When the tzaddik takes the money for his livelihood and eating, the money ascends to the root of livelihood — which depends on mazala, as our Sages said — meaning the train mazalin d'Dikna Kadisha [the two mazalos of the holy Beard], which is the aspect of the eis ratzon, as understood in the Kavanos. Through this, the dinim are sweetened through the upper pidyon — which is the essential — for even when making an individual pidyon, one needs to receive some illumination from there, as explained elsewhere.

This is the aspect of the Bizas Mitzrayim and Bizas HaYam [the plunder of Egypt and the sea], regarding which Hashem urged them greatly — in order to fulfill His promise to Avraham Avinu: "V'acharai chain yaitz'u bir'chush gadol" — "afterward they shall go out with great wealth." For when Yisrael took the wealth and property from Mitzrayim and it came into their hands — into the domain of kedushah — this was the aspect of the pidyon: money coming into the hand of the tzaddik. For Yisrael — relative to the idol worshipers and the Mitzrim — are all called tzaddikim, as it is written: "V'amaich kulam tzaddikim..." Therefore, when the wealth came into their hands, the aspect of the pidyon was drawn. And all was through the power of Moshe, who took the bones of Yosef with him — who also departed on Shabbos at Minchah, etc.

Now, how beautiful and pleasant are the words of our Sages who said (Sotah 13a): "Chacham laiv yikach mitzvos (Mishlei 10) — this is Moshe. For all Yisrael were busy with the plunder, while he was occupied with the bones of Yosef." This means precisely as above: specifically through the holiness of the bones of Yosef — through which the ratzon is drawn — the tikkun accomplished by Yisrael through taking the plunder was made possible. Therefore, precisely when they were busy with the plunder, precisely then Moshe was occupied with the bones of Yosef — for it is all the aspect of the pidyon: money coming into the hand of the tzaddik who can draw the eis ratzon, as above.

Korban Todah — Chametz and Matzah Together

§15

This is the aspect of the Korban Todah [thanksgiving offering], which is the choicest of all korbanos. As our Sages said (Midrash Rabbah Tzav 89): all korbanos will be nullified except the Korban Todah. For the Todah contained both chametz and matzah — unlike all other korbanos. This is the essential perfection: when the din is sweetened so greatly that chametz is included within matzah — nature included within hashgachah, etc. — as above.

This is merited when one emerges from a tzarah — for then one brings a Todah. When one emerges from trouble, it is only through the aspect of the pidyon. Therefore, chametz and matzah are then included together — this is the aspect of Shavuos, when they bring the Shtei HaLechem from chametz specifically. And as is brought: the Shtei HaLechem of Shavuos are in the aspect of a Korban Todah — as above.

Therefore, most of the time Parashas Tzav is read on Shabbos HaGadol — the Shabbos before Pesach. For the essential miracle and geulah of Pesach was through the aspect of Shabbos, when the essential illumination of the eis ratzon shines, as is known. Therefore the Shabbos before Pesach is called "Shabbos HaGadol" — for the essential miracles and wonders of Pesach, which are called "great" — as it is written: "Saprah na li es hag'dolos she'asah Elisha" — were all through Shabbos, as above. Therefore they then read Parashas Tzav, which speaks of the Todah — for the essential purpose and tachlis of the miracles of Pesach is to merit Shavuos, which is in the aspect of the Korban Todah, as above.

Metzach HaRatzon — The Forehead of Will

§16

See the Idra Rabba, Parashas Naso, where it is explained: there is metzach [forehead] and there is metzach, etc. The metzach of Ze'ir Anpin: twenty-four supreme dinim are found there, etc. When this metzach is revealed, all the masters of din are aroused, etc., against the wicked of the world. This is the meaning of: "U'metzach ishah zonah hayah lach..." — "You had the forehead of a harlot."

This is the aspect of the great severity of the prohibition of chametz on Pesach. For the force of the din of this metzach — from which the Sitra Achra and kelipos take hold — cannot be sweetened except through the revelation of the Metzach HaRatzon [forehead of Will]. As it is brought there: "Except at that time when the tefillos of Yisrael ascend before Atik Yomin, and He wishes to have mercy upon His children — He reveals the Metzach d'Ra'ava d'Ra'avin," etc.

Therefore, on Pesach — when we do not yet have the power to draw the pidyon completely through the revelation of the Metzach HaRatzon — we must destroy the chametz entirely, and its prohibition is extremely severe: bal yaira'eh u'val yimatzai. For "chametz" shares the letters of "metzach" [in rearranged order] — for its hold comes from the chain of severe dinim of the metzach. Now, on Pesach, one must nullify and destroy it completely, for we do not have the power to sweeten it and transform it to kedushah. Only through the immense illumination of all the mochin that enter at once on Lail Shimurim [the night of guarding] — through this we have the power to nullify and destroy it completely, so that it is neither seen nor found in our borders at all. But not to transform it to kedushah — for the chametz at that time is the aspect of "metzach ishah zonah," the force of the contamination of Mitzrayim, the nakedness of the land, the aspect of sh'mad/eil acheir/kefiros. For immorality and kefiros depend on one another, as brought elsewhere.

But through the mitzvah of Sefiras HaOmer — counting six days until the seventh of Pesach, having already begun to prepare for receiving the Torah — an illumination and sweetening is drawn upon them from the Metzach HaRatzon, the aspect of Atik that is then revealed. From there was the splitting of the sea — in the aspect of "Mah titz'ak eilai — b'Atika talyah," etc., as above. Therefore afterward chametz was permitted — sweetened through the illumination of the Metzach HaRatzon.

And on Shavuos — through receiving the Torah, which is the essential revelation of the Metzach HaRatzon — therefore it is then a mitzvah to bring chametz specifically as a korban, as it is written: "chametz tai'afenah" — "they shall be baked as chametz." And this entire holy festival is named after the Shtei HaLechem that come from chametz, as it is written: "B'hakrivchem minchah chadashah laHashem b'Shavuosaichem." For then the Metzach HaRatzon is revealed, and the chametz — which shares the letters of "metzach" — draws its sustenance from the Metzach HaRatzon. Through this are all the sweetenings, the aspect of the upper pidyon, through which they ascend from sh'mad to ratzon and geirim are converted — all of which is the aspect of Shavuos, as above. Therefore they then bring chametz specifically as a korban, as above.

Based on LM I:215 — The Twenty-Four Types of Pidyonos (continued)

Bedikas Chametz — The Hidden Illumination of Dovid

§17

This is the aspect of (Pesachim 2a): "Or l'arba'ah asar bodkin es hachametz l'or haner" — "On the night preceding the fourteenth, one searches for chametz by the light of a candle." This is also the aspect of the Siman for the Seder of Pesach: it begins with "Kadesh" and ends with "Nirtzah."

The general principle is this: although it is explained in the Torah [LM I:215] that there is an individual pidyon that sweetens the din from some particular beis din among the twenty-four batei dinim, and there is an all-encompassing pidyon that sweetens all the dinim in all twenty-four batei dinim — through the aspect of eis ratzon, the Metzach HaRatzon — nevertheless, one must know that all the pidyonos and sweetenings of dinim in the world — which is the essential avodah of every Yid collectively and individually, as is known and understood in the true sefarim — all have their essential root in the Metzach HaRatzon, which is Ra'ava d'Ra'avin. For if this aspect did not illuminate at every moment, the world could not endure from the force of the dinim in the lower metzach — as brought in the Idra Rabba and other places.

The distinction is only this: the Metzach HaRatzon always illuminates into the lower metzach in a state of great concealment and immense contraction. One who knows how to make a pidyon properly draws an illumination from there downward in greater revelation — nullifying a din from a particular beis din among the twenty-four. If he has greater power, he can nullify din from multiple batei dinim — according to the strength of his pidyon, according to the illumination he draws from the Metzach HaRatzon downward, etc. — through the Names, unifications, and kavanos pertaining to this; according to his power in good deeds (which is the essential); and according to his intensification in tefillah and supplications (which surpasses everything).

There is also a distinction between times. For even on weekdays, through the tefillah of Yisrael, some illumination is drawn from the Metzach HaRatzon to the lower metzach, etc. — all according to the power of the tefillah. But on Shabbosos and Yamim Tovim — and primarily on Shabbos at Minchah — then "Atika Kadisha reveals His ratzon," and the Metzach HaRatzon is revealed in wondrous revelation. Then all the worlds and all the neshamos of Yisrael ascend there, etc. And then "Ra'ava d'Ra'avin is found, in which Moshe, Yosef, and Dovid departed." All this is impossible to explain fully; a little of it the wise person will understand on his own.

Therefore you must know that all the geulos and yeshuos — both for Klal Yisrael collectively and for each individual — are all through the sweetening of the dinim through the pidyonos of the tzaddikim, who toil and labor on our behalf to sweeten all the dinim from upon us and to redeem us from all the troubles and sufferings at all times — collectively and individually.

But certainly there is a great distinction between those who draw close to the tzaddik and those who do not — all the more so, one who opposes him, chas v'shalom. Even though the true tzaddik in his great goodness prays for them as well and sweetens dinim from upon them to redeem them — as Dovid HaMelech said (Tehillim 35): "Va'ani b'chalosam l'vushi sak... u'sfilasi al chaiki sashuv" — "When they were ill, my garment was sackcloth... and my prayer returned upon my own bosom" — nevertheless, the distinction between those who draw close and those who oppose, etc. — everyone can understand on their own.

Regarding this the navi cried out (Hoshea 7): "Va'ani efdaim v'haimah dib'ru alai k'zavim" — "I redeem them, yet they speak lies about Me" — meaning: I am constantly engaged in redeeming them through the aspect of the pidyon, yet they, etc. Through this they delay the geulah, for the essential obstruction is through machlokes and accusation among the talmidei chachamim and throughout the world — as our Sages said.

§18

Let us return to our subject. On Pesach — at the beginning of the geulah of Yisrael from Mitzrayim, whose essential power was through an illumination from the pidyon, from Ra'ava d'Ra'avin, etc. — but this could not be drawn in completeness until Shavuos, as above. And the contamination of Mitzrayim clung to them greatly. Therefore the essential geulah was through drawing upon them the illumination of all the mochin simultaneously in an immensely powerful illumination, not in the usual order, etc. — which does not occur at any other time, not even on Shabbos or Shavuos.

Nevertheless, on Shabbos and Shavuos they ascend to an even higher level — for then they ascend to the Dikna, the aspect of Ra'ava d'Ra'avin, from which comes the essential upper all-encompassing pidyon — as understood and explained in the Kavanos of the Arizal; see there well.

Because on Pesach the aspect of Ra'ava d'Ra'avin was not yet revealed as it is on Shabbos and Shavuos — therefore chametz is prohibited, as above: it must be destroyed and nullified completely through the force of the illumination of the great mochin drawn on Pesach. But all the power of the mochin is drawn from Ra'ava d'Ra'avin — for all the sweetenings in the world, which are through drawing some mochin and chochmah according to the person and time, etc. — all are drawn from the Metzach HaRatzon.

Therefore, the essential power to destroy the chametz and the se'or on the fourteenth of Nisan is through the illumination drawn in concealment from the Metzach HaRatzon. The essential Metzach HaRatzon will be revealed in wondrous completeness in the future, when Mashiach Tzidkeinu comes — of whom it is said: "V'ad Atik Yomin meta..." — for Mashiach will encompass all three tzaddikim who departed in Ra'ava d'Ra'avin — Yosef, Moshe, and Dovid.

In the geulah of Mitzrayim — the aspect of Dovid had not yet been revealed, for he was not yet born. The entire geulah was essentially through Moshe and Yosef — in the aspect of: "Vayikach Moshe es atzmos Yosef imo." Therefore the illumination of Dovid was not yet revealed — and therefore the Metzach HaRatzon did not yet shine properly, as above. Therefore, one must destroy the chametz — the letters of "metzach" — so that the dinim of the lower metzach of Ze'ir Anpin do not prevail, etc.

On Shavuos, the aspect of Dovid illuminates more greatly — for Dovid died on Atzeres [Shavuos]. Therefore they read Rus then — from whom Dovid came forth. And she was a giyores [female convert] — for from there is the essential power of geirim, as above: ascending from sh'mad to ratzon through the Metzach HaRatzon, which illuminates more greatly when all three tzaddikim — Moshe, Yosef, and Dovid — are included together. The essential completion of the geulah will be through the aspect of Dovid — the aspect of Mashiach ben Dovid.

This is: "Or l'arba'ah asar bodkin es hachametz" — and it is brought in all the holy sefarim that fourteen [arba'ah asar] alludes to the aspect of Dovid, whose name has the numerical value of fourteen [daled=4, vav=6, daled=4], etc. See there where they elaborate on this, though they did not explain well how far the matter reaches. According to our approach, it is easily understood by the wise — for the essential power to destroy chametz before Pesach is through the concealed illumination of Dovid Mashiach. Through him, the illumination of the Metzach HaRatzon is completed, as above. Through this we draw upon ourselves the force of the great and mighty illumination of the mochin drawn on Pesach — through which chametz is destroyed on the fourteenth of Nisan, "kad ismalyah sihara" — when the moon is full — which is the aspect of Dovid. Understand this well.

Kadesh… Nirtzah — The Seder's Arc

§19

This is why the Siman for the Seder of Pesach begins with "Kadesh" and ends with "Nirtzah." "Kadesh" is the aspect of the force of the abundant mochin drawn on Pesach — all of which are called kodesh, as is known. Then "U'r'chatz," "Karpas," etc. — all the awesome tikkunim accomplished through the entire Seder of Pesach. The essential tachlis and kavanah is to merit Shavuos — when the Metzach HaRatzon illuminates in completeness. And even now, the power to destroy chametz and to receive all the holy mochin is drawn from there.

This is why it concludes with "Nirtzah" — Nirtzah specifically — the aspect of the upper Ratzon, through which Moshe grants us merit to ascend there, elevating everything from sh'mad to ratzon. This is the essence of the geulah of Mitzrayim, as above — for the entire geulah from beginning to end is all from the aspect of the Ratzon, until we merit through the tikkunim of Pesach, etc., to ascend there on Shavuos in completeness, when the Metzach HaRatzon is revealed as on Shabbos at Minchah.

It follows that the totality of the Seder of Pesach is the aspect of Nirtzah — the aspect of the upper Ratzon. Therefore "Nirtzah" has the numerical value of "Moshe" — for everything is through Moshe, etc., as above.

§20

Similarly, it is understood and explained in the words of our Sages in the Midrash: all geulos are drawn from the illumination of the final geulah that will be through Dovid Mashiach. As they said in Midrash Rabbah on Parashas Vayeishev, on the verse (Bereishis 38): "Vayhi ba'ais hahi vayaired Yehudah..." — "It was at that time, and Yehudah went down..." — "Magid mairaishis acharis..." — "He tells from the beginning what the end will be..." Before the first exile even began, the final Redeemer was already created, etc. This means as above: the essential power of all geulos is through Dovid, who is the essential aspect of Mashiach.

Similarly it is understood and explained in the words of our Master and Teacher z"l, on the verse (Yechezkel 7): "Kaitz ba hakaitz" (Siman 250) [LM I:250] — that the essential geulos and yeshuos are drawn through an illumination drawn from the final keitz; see there. This means as above.

§21

This is the aspect of what was explained above (§15): the essential geulas Mitzrayim was through the power of Shabbos — therefore the Shabbos before Pesach is called Shabbos HaGadol. This is as above: for the essential geulah is through the Metzach HaRatzon that illuminates on Shabbos.

This is what is brought in the holy sefarim: the second letters of "se'or" spell "Shabbos" [shin-alef-vav-reish → the second letters being beis-tav-shin = Shabbos]. Through this, the se'or in the dough is nullified — the aspect of "v'lo yaira'eh l'cha se'or." For the essential nullification of chametz and se'or is through the aspect of Shabbos, when Ra'ava d'Ra'avin is revealed — and primarily on Shabbos at Minchah, when Moshe, Yosef, and Dovid departed.

Through them are all the geulos. Only, in specifics: the first geulah was essentially through the aspect of Yosef and Moshe, as above — while the aspect of Dovid and Mashiach illuminated in concealment, through which was the essential power to sweeten the din and redeem them, as above. But the final geulah — the keitz is still sealed and hidden — until we merit through Mashiach Tzidkeinu, who will be the aspect of Dovid, who is Mashiach himself, and will encompass Moshe and Yosef and all three Avos and all true tzaddikim. Then will be fulfilled: "V'ad Atik Yomin meta..." — and the illumination of the Metzach HaRatzon will be revealed in a wondrous illumination the likes of which has never existed. Through this He will redeem us with an eternal geulah, a complete geulah with no exile after it — speedily in our days, Amein.

Retzonos — The Power of Good Will

§22

This is what the Tanna wrote (Berachos 17a): "Galui v'yadu'a l'fanecha she'r'tzoni la'asos r'tzoncha, u'mi m'akaiv — s'or she'ba'isah..." — "It is revealed and known before You that my will is to do Your will, and what prevents me? The se'or in the dough..." For the se'or in the dough is the opposite of the upper Ratzon, and it cannot be sweetened and nullified except through the illumination of the Metzach HaRatzon, as above.

Therefore, in truth, our Master and Teacher z"l warned very, very strongly that a person should strive greatly to always have good retzonos [good desires/yearnings] and strong kisufin [longings] for Hashem — for the essential thing is the ratzon, etc. — as explained in his words in places without number. And even more than this, he spoke with us extensively: as long as a person does not despair of himself — even whatever he may be — and strengthens himself with good retzonos for Hashem and His Torah, etc. — through this he adds more power to the true tzaddikim who are constantly engaged in drawing the Metzach HaRatzon, through which they elevate from sh'mad to ratzon, etc. Understand this well.

This itself is what the Tanna engaged in — speaking before Hashem: "It is revealed and known that my ratzon is..." For through this very act of pleading before Hashem, he drew strong retzonos for Hashem upon himself. Through this very act, he illuminated upon himself the illumination of the Ratzon — to nullify the se'or in the dough that prevents him from doing His will.

All of this is the matter of hisbodedus — conversation between oneself and one's Creator — regarding which our Master and Teacher z"l warned us immeasurably. For the entire matter of this conversation is the aspect of strengthening the ratzon — through which the illumination of the upper pidyon is drawn upon him. One must be exceedingly, immeasurably strong in this — and then, in the end, he will certainly merit that everything will be sweetened through the power of the tzaddik who is engaged in the all-encompassing pidyon. Then everything will be transformed to good — for there, everything is rectified.

Based on LM I:215 — The Twenty-Four Types of Pidyonos (continued)

Leah and Rachel — The Kavanos of Pesach

§23

This is what is brought in the Kavanos regarding Pesach: then the illumination of Leah enters Rachel. This is the secret of the destruction of chametz on the night of the fourteenth, which is the secret of the completion of the moon, etc. — and is the destruction of chametz. Therefore, all the kavanos of the night of Pesach are in Rachel, not in Leah.

For Rachel is the aspect of Mashiach ben Yosef, who came forth from her. And Leah is the aspect of Mashiach ben Dovid, who came forth from Yehudah, born of Leah. The entire aspect of Pesach — Yetzias Mitzrayim, the first geulah — was essentially through the aspect of Yosef, who is from the seed of Rachel. This is the aspect of: "Vayikach Moshe es atzmos Yosef imo" — "Moshe took the bones of Yosef with him."

But the illumination of Mashiach ben Dovid cannot be revealed now in completeness, for the kaitz has not yet come. On the contrary — one must conceal and hide the illumination of Leah, for the dinim take hold in the aspect of Leah more greatly, as is brought regarding (Bereishis 29): "V'ainai Leah rakos..." — "And the eyes of Leah were tender." But upon this the entire geulah depends: when we merit to sweeten the force of the dinim in Leah. This will not be completed fully until the coming of Mashiach ben Dovid, who came forth from her.

But now — since the aspect of Dovid/Mashiach ben Dovid is not yet revealed in completeness — the force of the miracle was that the illumination of Leah was concealed and included within Rachel. The illumination of Mashiach ben Dovid shines in concealment within the aspect of Mashiach ben Yosef who came from Rachel. Through this, the essential geulah of Pesach was through the aspect of Yosef who came from Rachel. Therefore all the kavanos on the night of Pesach are in the aspect of Rachel. Nevertheless, the aspect of Leah — the aspect of Dovid — shines there in concealment. As we wrote above: the essential power of all geulos, even that of Pesach, etc. — everything is drawn from the illumination of the final kaitz, from the aspect of Mashiach ben Dovid. Only it is in concealment, and the essential revelation now is through the aspect of Moshe and Yosef — "Vayikach Moshe es atzmos Yosef imo" — "Moshe took the bones of Yosef with him," as above.

§24

Therefore, when Yehudah was born — from whom came forth Mashiach ben Dovid — Leah said (Bereishis 29): "Hapa'am odeh es Hashem" — "This time I will give thanks to Hashem." Therefore she called his name Yehudah — from the word todah [thanksgiving] and hoda'ah [acknowledgment].

This hints that the essential kaitz of the final geulah is in the aspect of todah and hoda'ah — which is the secret of Shavuos, when Ra'ava d'Ra'avin is revealed in completeness, and the chametz itself is transformed to good and rises as a korban, for it draws sustenance from the Metzach HaRatzon, as above — through which is the essential final geulah.

Hilchos Kri'as Shma

Shma and Baruch Shaim — Yichuda Ila'ah and Tata'ah

§25

This is the aspect of the mitzvah of Kri'as Shma, which is the essential holy emunah — the opposite of avodah zarah/ail achair/kefiros, which is the aspect of sh'mad. The essential thing is the kutz'a d'os daled [the thorn of the letter daled] in "Echad" — which is the aspect of the tzaddik, as is brought. This is the aspect of the nekudah of Moshe who elevates from sh'mad to ratzon. For through the kutz'a of the letter daled, one nullifies and subjugates the ail achair and is included in "Echad" — the difference between them being only the kutz'a of the daled. Therefore one must prolong the daled, as is brought — meaning as above: for the kutz'a of the daled is the aspect of the tzaddik, the aspect of Moshe who elevates, etc.

This is the aspect of "Baruch Shaim Kevod Malchuso L'Olam Va'ed." For it is brought that the verse "Shma Yisrael" — which contains twenty-five letters — is the aspect of Yichuda Ila'ah [the upper unification]. And "Baruch Shaim Kevod Malchuso L'Olam Va'ed" — which contains twenty-four letters — is the aspect of Yichuda Tata'ah [the lower unification].

The twenty-four letters of Baruch Shaim are the aspect of the twenty-four batei dinim that must be sweetened through the illumination of the Metzach HaRatzon, which is drawn through the tzaddik, the aspect of Moshe.

This is the aspect of what Moshe merited us — to say Shma and Baruch Shaim twice daily: to draw the sweetening of the Yichuda Ila'ah (the twenty-five letters of Shma Yisrael, whose essential is the kutz'a of the daled of "Echad" — drawn from the illumination of the upper Ratzon) downward to the twenty-four batei dinim (the twenty-four letters of Baruch Shaim Kevod Malchuso L'Olam Va'ed) — to illuminate from Yichuda Ila'ah to Yichuda Tata'ah. So that below as well, all the dinim in the twenty-four batei dinim are sweetened, until all the kelipos and kefiros in the world are nullified, until all the holy sparks that have fallen very, very far are elevated — until many geirim are converted through this. This is the aspect of the avodah of the tzaddik, the aspect of Moshe who elevates from sh'mad to ratzon.

All of this is the aspect of the forty-nine days of the Sefirah — "mimochoras haShabbos" — "from the day after the Shabbos [of Pesach]" — until "mimochoras haShabbos hash'vi'is" — "the day after the seventh Shabbos [i.e. Shavuos]," etc. For during them, one toils to sweeten the force of the dinim through the waving of the omer of barley and through counting the Omer, etc. — as is known. For the forty-nine days of the Sefirah are the aspect of the forty-nine letters in the two passages of Kri'as Shma — Shma and Baruch Shaim — which have twenty-five and twenty-four letters respectively: to draw sweetening from the aspect of the twenty-five letters, regarding which it is said "Ko sevar'chu" — "Thus shall you bless" [the priestly blessing, which has 25 letters in the first verse] — to the aspect of the twenty-four, regarding which it is said in galus: "Al yashuv dach nichlam" — "Let not the oppressed turn back in shame". This is the aspect of the upper all-encompassing pidyon. See Likutei HaArizal, Likutei Yeshayahu, daf 13b.

The 24,000 Students of Rabbi Akiva

§26

Therefore twenty-four thousand students of Rabbi Akiva died during the days of the Sefirah. For Rabbi Akiva was the son of geirim and ascended to the place he ascended — until he merited that his neshamah departed with "Echad." Thus the essential sweetening was through him. But his students — although they were holy and great tzaddikim — blemished by not having love among themselves. Therefore they did not have the power to draw the tikkun that Rabbi Akiva was engaged in: to draw from the kutz'a of the daled, from the twenty-five letters of Yichuda Ila'ah, from the upper Ratzon, from the all-encompassing pidyon — downward to the twenty-four batei dinim.

Therefore specifically twenty-four thousand died, specifically during the days of the Sefirah — for the force of the dinim in the twenty-four batei dinim prevailed over them. For it is impossible to draw the sweetening from the upper Ratzon — the revelation of the eis ratzon of Shabbos at Minchah — except through ahavah and achdus [love and unity] among Yisrael.

For ahavah equals "echad" in gematria. Therefore at Minchah on Shabbos we say: "Atah Echad v'Shimcha Echad u'mi k'am'cha Yisrael goy echad ba'aretz" — "You are One, Your Name is One, and who is like Your people Yisrael, one nation in the land." For then, on Shabbos at Minchah, one must ascend to the upper Ratzon — for which one needs great love and unity among Yisrael, the aspect of "menuchas shalom v'shalvah, hashkait vavetach" — "rest of peace and serenity, quiet and security..."

For division and machlokes, chas v'shalom, is the aspect of the force of dinim — from which all kefiros come, as brought in the Rebbe's words many times. For it is known: the higher the unification one must make, the more souls one must elevate there — and the essential is that they all join and unite in love and achdus. Then they are included in the source of Oneness — for "Kudsha B'rich Hu v'Oraisa v'Yisrael kola chad" — the aspect of "Atah Echad v'Shimcha Echad u'mi k'am'cha Yisrael goy echad," etc.

Therefore, because there was no love and achdus among the students of Rabbi Akiva — specifically twenty-four thousand died, specifically during the days of the Sefirah — for they did not sweeten the dinim in the twenty-four batei dinim through the daled of "Echad" to which Rabbi Akiva their master had ascended, etc.

Baruch Shaim — Yaakov's Secret, Said Quietly

§27

This is what our Sages said (Pesachim 56a) regarding Baruch Shaim Kevod Malchuso L'Olam Va'ed — that Yaakov said it before his histalkus. As they expounded on the verse (Bereishis 49): "Vayikra Yaakov el banav vayomer hai'asfu..." — "Yaakov called his sons and said: Gather together..." — he wished to reveal the kaitz, but the Shechinah departed from him. He said: "Perhaps there is a blemish in my bed?" They opened and said: "Shma Yisrael Hashem Elokainu Hashem Echad" — "Just as there is in your heart only One, so too in ours..." Yaakov then said: "Baruch Shaim Kevod Malchuso L'Olam Va'ed."

They said there: "Shall we say it? But Moshe did not say it [in the Torah explicitly]..." until they established to say it quietly. The parable: like a princess who smelled the fragrance of a spiced pudding, etc. — to say it would be a disgrace for her [since the food is in a lowly place]; not to say it would cause her suffering [for she craves it]. Her servants began to bring it to her quietly.

For Yaakov thought he could already reveal the kaitz, since he saw his bed was complete and they were all strong in holy emunah. But when he saw the Shechinah had departed, he thought perhaps there was a blemish. They said: "Shma Yisrael... just as there is in your heart only One, so too..." Yaakov immediately understood: even though his sons were all strong in emunah, nevertheless the time had not yet come to reveal the sealed kaitz. For he saw and understood that the essential delay of the geulah was because one must elevate all the fallen kedushah — until the geirim ascend and all those very far from kedushah, etc. This is only possible by illuminating from the upper Yichud of Shma to the lower Yichud of the twenty-four letters of Baruch Shaim — through which precisely they elevate from sh'mad to ratzon.

Therefore Yaakov immediately said "Baruch Shaim Kevod Malchuso L'Olam Va'ed" — meaning: His Name of glorious kingship is blessed and praised forever and ever. For even in the lowest levels — His Name of glorious kingship is blessed. And He will certainly complete His work and reveal His glorious kingship to the eyes of all.

But because of this very thing — the kaitz of the geulah is delayed. For the kaitz is very, very sealed and hidden; it is impossible to reveal it, since there is a great secret: one must elevate the sparks that have fallen very, very far, which can only be elevated through a wondrous secret, etc.

Therefore Moshe did not say it explicitly in the written Torah — even though Moshe certainly knew of it, for he alone revealed and transmitted the secret that Yaakov said it at the time of his histalkus. For we know nothing of what occurred in the days of the Avos except through him. But he did not state Baruch Shaim explicitly in the written Torah, for it is a concealed and hidden secret that cannot be revealed in the written Torah openly.

Therefore they established to say it quietly. The parable of the princess who smelled the fragrance of the spiced pudding — these are the aspect of the fragrance of the fallen kedushah that are very far, placed in the most degraded locations. "To say it would be a disgrace" — because they are in such places. "Not to say it would cause suffering" — for despite everything, all her longing is for them, since even from where they are, their good fragrance ascends beautifully. So her servants began to bring it to her quietly.

For Moshe saw that he stumbled through accepting the Eirev Rav prematurely, until Hashem said to him: "Lech raid..." — "Go, descend [for your people have become corrupt]..." — until he was compelled to depart because of this. And his ispashtatusa [extension] in every generation is to rectify this — as understood in the Zohar HaKadosh, the Tikkunim, and the Ra'aya Mehemna in many places.

This itself is the matter upon which this entire discourse revolves — what our Master and Teacher z"l revealed: that Moshe stands between sh'mad and ratzon to make geirim — to elevate them from sh'mad to ratzon. Even though he did not fully complete it as he wished in his lifetime and was compelled to depart because of it — fortunate is his portion that he departed in Ra'ava d'Ra'avin on Shabbos at Minchah. Through this he will complete the task of elevating all the geirim, etc.

Because of this, he did not wish to say Baruch Shaim explicitly in the written Torah — for he saw and understood that one must conceal this secret of elevating the fallen kedushah and making geirim, etc. For the Eirev Rav are in the aspect of the prohibition of chametz — as the Zohar HaKadosh brings: "Vayar ha'am ki voshaish Moshe — who separated between six and seven," etc. And as hinted in the Torah: "They baked the dough... cakes of matzos for it did not leaven, for they were driven from Mitzrayim... v'gam airev rav alah itam" — "and also a mixed multitude went up with them."

Therefore they established to say Baruch Shaim quietly — for it is a concealed secret that cannot be said aloud all year. Only on Yom HaKippurim [when we are like angels] — so as not to arouse accusation, chas v'shalom, as our Sages said (Devarim Rabbah ch. 2:36).

But each person must know in his soul: Hashem and the true tzaddikim will certainly complete their work. They will elevate everything and reveal and publicize His Name of glorious kingship — that it be blessed forever and ever. See the Likutei Torah of the Arizal, Parashas Bo, on the verse "Kadesh li kol b'chor" — "Sanctify to Me every firstborn" — where it is explained that the blemish of the Eirev Rav was in the large daled of "Echad," from where their upper root derives. Therefore they are in the aspect of the blemish of chametz. Through the histalkus of Moshe in Ra'ava d'Ra'avin, etc. — he rectifies this, for he is engaged in elevating from sh'mad to ratzon, and in making geirim once more, etc.

Understand well to connect all the above together. See the Zohar HaKadosh, the Tikkunim, and the writings of the Arizal in many places that speak of this. The essential thing is that you should receive from all of them and from our words above true counsel to strengthen yourself always through the power of the true tzaddikim who are the aspect of Moshe, etc.

Birchos Kri'as Shma — Yotzer Or and Ahavas Olam

§28

This is the aspect of the Birchos Kri'as Shma, which are seven berachos. As our Sages said (Berachos 11a): in the morning one blesses two before and one after; in the evening, two before and two after. The Birchos Kri'as Shma begin with the berachah of the luminaries. The poskim already wondered: what is the connection between the berachah of the luminaries and Kri'as Shma?

But it has already been explained that the essential matter of Kri'as Shma is emunas haRatzon — we unify His Name and believe that everything is through His will. As our Sages said (ibid. 13b): one must prolong the daled of "Echad" — to enthrone Him above and below and in the four directions of the world: to believe that He created everything yaish mai'ayin and conducts everything through His will. Therefore, at that time one must be willing to give one's life al kiddush Hashem — to nullify oneself utterly in the aspect of actual death for the sanctification of His Name — like Rabbi Akiva whose neshamah departed with "Echad" (ibid. 61b). For to be included in His will requires complete bittul — until one is bound and included in the true tzaddikim, the aspect of Moshe, who was included in Ra'ava d'Ra'avin.

But to merit this — the aspect of the Metzach HaRatzon, the eis ratzon — one needs the power of the elders of kedushah, the aspect of "zakain v'nasui panim" — "an elder, dignified of countenance" — who subdue the elders of the Sitra Achra: those elders who do not add holy light and da'as each day, etc. — as explained in the Torah "V'es ha'orvim..." (LM II:4); see there very, very well. Their essential subjugation is through tzedakah, etc.; see there.

Therefore, before Kri'as Shma, we begin by blessing Him for the luminaries that He created through His will — the berachah of Yotzer Or u'Vorai Choshech. To testify, reveal, and publicize anew every single day that Hashem Himself created the light and the darkness, the day and the night, all the spheres, the sun, moon, stars, and all their hosts. There is no nature at all — contrary to the opinion of the "wise men of nature" who say there is nature and attribute everything to nature and the signs of the heavens, the aspect of (Tehillim 74): "Samu ososam osos" — "They set up their own signs as signs [of fate]." For they speak vanity, falsehood, emptiness, and lies — for all the luminaries and all their conduct are entirely from Him.

This is the aspect of the holiness of Yom Tov that calls out and reveals the Ratzon — as explained there [LM I:215]. This is the essential light of day — the aspect of (Bereishis 1): "Vayikra Elokim la'or yom" — "God called the light 'day'" — one must have additional light, kedushah, and da'as shine each day, as explained there. For the essential thing is emunah — emunas haRatzon. The more we testify and publicize that He created and conducts everything through His will, the more light and great kedushah are added upon the person and upon the whole world.

For anyone who errs and is led astray, chas v'shalom, after the error of nature — claiming things run by nature — of him it is said (Yeshayahu 13): "Chashach hashemesh b'tzaiso..." — "The sun is darkened at its going forth..." — and (ibid. 5): "V'es po'al Hashem lo yabitu u'ma'asai yadav lo ra'u" — "They do not gaze upon the work of Hashem and do not see the deeds of His hands." As our Sages said (Shabbos 119a): those who do not bless Yotzer Or in the morning and Ma'ariv Aravim in the evening.

For it is known: the essential light is the light of true da'as. As it is written: "Yesh yisron lachochmah min hasichlus k'yisron ha'or min hachoshech" — "Wisdom has an advantage over foolishness like the advantage of light over darkness." The essential chochmah and da'as is to know the truth: that everything is conducted through His will. For false and lying da'as is not da'as at all — on the contrary, it is worse than a fool or simpleton, since such a one is wise in his own eyes and is led astray by his wisdom into the pit of denying, chas v'shalom, the will of the Creator. As it is written (Yeshayahu 5): "Hoi chachamim b'ainaihem" — "Woe to those wise in their own eyes"; and (Mishlei 26): "Ra'isa ish chacham b'ainav, tikvah lichsil mimenu" — "Have you seen a man wise in his own eyes? There is more hope for a fool than for him"; and (Yirmiyahu 9): "Al yis'halail chacham b'chachmaso... ki im b'zos yis'halail hamis'halail haskel v'yado'a osi" — "Let not the wise man glory in his wisdom... but rather let him who glories, glory in this: that he understands and knows Me"; and (ibid. 8): "Hinai bidvar Hashem ma'asu v'chochmas meh lahem" — "They have rejected the word of Hashem — what wisdom do they have?"

The sum of the matter: the essential light of day is the light of true da'as — the aspect of Bircas Yotzer Or in the morning and Ma'ariv Aravim in the evening. We believe and publicize with full mouth and complete heart that He is Yotzer Or u'Vorai Choshech. Through this, each day shines with additional light — as we say daily: "u'v'tuvo m'chadesh b'chol yom tamid ma'aseh V'raishis" — "In His goodness He renews each day always the work of Creation" — renews literally. Each day, wondrous new things are made that never existed before — as brought in our writings from the Eitz Chaim regarding the changes made at every moment, and as written in the Torah "Vayhi mikaitz," etc. (Siman 54) [LM I:54].

His entire intention is to hint and awaken all people toward His will. We must awaken ourselves daily to bless Him for this, and to say the Birchos Kri'as Shma and Kri'as Shma with full mouth and complete heart, and to pay attention to what we utter — in the aspect of (Berachos 13a): "Hashma l'oznecha mah she'atah motzi mificha" — "Let your ear hear what your mouth is uttering": that we say every day Yotzer Or u'Vorai Choshech... u'v'tuvo m'chadesh b'chol yom tamid ma'aseh V'raishis — renews literally, as above.

By attending to this and believing it with complete heart — as explained in our writings on the verse (Eichah 3): "Chadashim lab'karim rabah emunasecha" — "New every morning, great is Your faithfulness" — through this specifically, each day shines with additional light, as above.

This is the aspect of the Kedushah said within Bircas Yotzer Or — for this is the essential kedushah: when one publicizes that everything is through His will, the aspect of Mikra Kodesh explained there [LM I:215] — "Kadesh" means ratzon, for this is His essential kedushah. Through the Kedushah mentioned then, a person draws upon himself additional kedushah each day. Through Bircas HaMe'oros, we are included among the elders of kedushah who add light, kedushah, and da'as each day.

At the end of the berachah — in "l'Ail baruch n'imos" [the concluding section of Yotzer Or] — we again mention "oseh chadashos" [He makes new things] and conclude: "Ham'chadesh b'tuvo b'chol yom tamid ma'aseh V'raishis" — "He who renews in His goodness each day always the work of Creation." This is the essential praise of the berachah: to believe that He renews the work of Creation each day literally — in wondrous wisdom, in a way that reveals that everything is through His will, for whoever wishes to be included in His will. For free choice remains, and Hashem makes wondrous new things every day, every moment, in a way that should awaken a person to gaze upon the truth. He does not reveal everything completely — so that free choice remains — but in His wondrous wisdom and goodness He renews Creation each day, so that the measure of good is greater, that the illumination of His will is revealed more each time. Each day more and more are awakened to return to His will — until in the end, all will return to Him and the Ratzon will be revealed to the eyes of all.

For this reason, after "Ham'chadesh b'tuvo..." we ask: "Or chadash al Tziyon ta'ir..." — "Shine a new light upon Tziyon..." — for then the truth of the Ratzon will be revealed to the eyes of all, as it is written: "Ki chulam yaid'u osi..." — "For they will all know Me..." Meaning: since You renew Creation each day with wondrous new things, and Your entire intention is for the eternal good — to illuminate the illumination of the Ratzon in people's hearts — therefore we ask: hasten to complete this! Shine a new light upon Tziyon — the light of emunas haRatzon that will then shine. This is the essential thing, and may we all merit its light, for this is our essential purpose and hope forever.

It follows: through this berachah we draw upon ourselves additional light, kedushah, and da'as — through which we are included among the elders of kedushah, etc. — through which the Ratzon is revealed. Afterward we say Bircas Ahavas Olam — the aspect of receiving the Torah anew each day, as we ask: "V'sain b'libainu binah... lilmod u'l'lamaid lishmor v'la'asos u'l'kayem..." — "Place in our hearts understanding... to learn and to teach, to observe and to do and to fulfill..." For now we must bind all the retzonos to the root of the Ratzon — as written in the Torah [LM I:215]. This is done through the Torah we received through Moshe Rabbeinu, who is engaged in binding all the retzonos to the root of the Ratzon, to the Metzach HaRatzon — as explained there.

In His compassion He had mercy on us and gave us His holy Torah — through which each person has the power to engage in binding all retzonos to the root of the Ratzon. For all the Torah and mitzvos are His will — as our Sages said: "Nachas ruach l'fanai she'amarti v'na'asah r'tzoni" — "It is a satisfaction before Me that I spoke and My will was fulfilled." Through fulfilling the mitzvos of the Torah, one binds all the retzonos to the root of the Ratzon — His will — in the aspect of (Avos 2): "Batail r'tzoncha mipnai r'tzono..." — "Nullify your will before His will..." This is the sum of all the Torah's mitzvos that Yisrael fulfill daily: for example, a person's will is to eat immediately in the morning — but he nullifies his ratzon before the ratzon of Hashem and waits until after tefillah. Many go further and fast for words of Torah, studying and saying Tehillim after tefillah. After tefillah he does not eat what the Torah forbids and waits until he washes his hands, etc. So too with all the mitzvos of the Torah — and the God-fearing add further, sanctifying themselves even in what is permitted to them.

Thus the sum of the Torah is to bind all the retzonos in the world to the root of the Ratzon. This is the aspect of Bircas Ahavas Olam — where we ask for the fulfillment of Torah: "La'asos r'tzoncha b'laivav shalaim..." — "to do Your will with a complete heart..." — as above.

Afterward we say Kri'as Shma — the ultimate bittul and inclusion in the upper Ratzon, as above — for then one is included completely in the root of the Ratzon, in the aspect of the histalkus of Moshe who departed in Ra'ava d'Ra'avin. Then we say Baruch Shaim Kevod Malchuso L'Olam Va'ed (twenty-four letters) — to sweeten the twenty-four batei din and to draw the illumination of the Ratzon to all the fallen, descended, and far-removed souls who fell through the force of the dinim. Their entire rectification is through the illumination of the Ratzon drawn to them from above to below — through the aspect of Moshe who stands between sh'mad and ratzon. In his compassion he illuminates even in them the illumination of the Ratzon — that their ratzon should be strong each time to be included in His will. All of this is the aspect of Baruch Shaim... the aspect of the fragrance of the spiced pudding, etc., as above.

Bircas HaGeulah — Emes V'Yatziv

§29

After Kri'as Shma we say the berachah of geulah — the berachah of Emes V'Yatziv. There we mention the geulah of Mitzrayim and ask for the future geulah, as it says: "U'f'dai chin'umecha Yehudah v'Yisrael Go'alainu Hashem Tzevakos Sh'mo..." — "Redeem as You have promised; Yehudah and Yisrael — our Redeemer, Hashem of Hosts is His Name..." — and it concludes: "Ga'al Yisrael" — "He redeemed Yisrael."

All of this is the aspect of the upper pidyon. Through the illumination of the Ratzon in the Birchos Kri'as Shma and in Kri'as Shma itself — through this the pidyon is drawn, which sweetens all the dinim. Through this is the geulah: He redeems and saves us at all times, as it says there: "Podainu u'matzilaynu mai'olam Sh'mecha..." — "Our Redeemer and Rescuer — from of old this is Your Name..." Through this we are confident that He will redeem us with a complete geulah through Mashiach Tzidkeinu — for the essential completion of the geulah is from there, from the upper Ratzon, the aspect of "V'ad Atik Yomin meta..." — "He reached unto the Ancient of Days..." — as above.

Based on LM I:215 — The Twenty-Four Types of Pidyonos (continued)

Hashkiveinu — Night, Galus, and the Casting of Doubt

§30

Therefore at Ma'ariv one blesses two berachos after Kri'as Shma, adding Bircas HaHashkivah v'HaKimah [the berachah of Lying Down and Rising] — "Hashkivainu..." — "Lay us down [in peace]..." — and "V'ha'amidainu l'chaim tovim u'l'shalom" — "Raise us up to good life and peace" — concluding: "Shomer Amo Yisrael La'ad" — "Guardian of His people Yisrael forever." For the essential strengthening of emunah is needed in the aspect of night and darkness — the aspect of galus, which resembles night. For the roots of day and night are drawn from holy da'as and holy emunah, as is known. Whoever merits complete emunah — then for him, night shines like day, darkness like light, as it is written (Tehillim 139): "Gam choshech lo yachshich mimeka..." — "Even darkness does not darken before You..." — and (Michah 7): "Ki aishaiv bachoshech Hashem or li..." — "Though I sit in darkness, Hashem is a light unto me..."

This is the aspect of needing to include the quality of night within day and day within night — for it is all one. Emunah and holy da'as are one, as it is written (Hoshea 2): "V'airastich li be'emunah v'yada'at es Hashem" — "I will betroth you to Me with faithfulness, and you shall know Hashem." Therefore at night, the order of Kedushah is not mentioned in Bircas Ma'ariv Aravim — for kodesh is the aspect of mochin and da'as, which illuminates only by day. But at night one strengthens oneself only through emunah — the aspect of (Tehillim 92): "Ve'emunascha balailos" — "And Your faithfulness in the nights."

Then one binds all retzonos to the root of the Ratzon through Bircas Ahavas Olam, etc. — as above. Then Kri'as Shma, etc. Then Bircas Emes Ve'Emunah — for in the morning we say "Emes V'Yatziv v'Nachon v'Kayam..." — "True, and firm, and correct, and enduring..." — because then is the aspect of the revelation of the light of truth that will be revealed at the time of geulah (the aspect of day). But at night — the aspect of the darkness of galus — the essential strengthening is only through emunah. This is the berachah of Emes Ve'Emunah at Ma'ariv — which is also a berachah of geulah, the aspect of the pidyon, as it concludes: "Ki fadah Hashem es Yaakov u'g'alo miyad chazak mimenu..." — "For Hashem has redeemed Yaakov and rescued him from a hand stronger than his..." — concluding: "Ga'al Yisrael" — "He redeemed Yisrael."

Afterward we add Bircas Hashkiveinu. This is the aspect of what is explained in the Torah [LM I:215]: even when the Ratzon is revealed through tzedakah, the metzach of the nachash returns and overpowers — casting doubt upon the ratzon, etc. Then one must strengthen oneself and give tzedakah again, etc.; see there.

Upon this depends the entire essential battle of every Yid throughout all the times that pass over him all the days of his life — especially those beginning to approach holiness, to draw close to Hashem and to the true tzaddikim. There are many who have already merited the aspect of geulah — the illumination of the Ratzon, whose ratzon and longing and yearning for Hashem is already strong and who draw close to Him, etc. — but afterward they fall from this.

This is a general rule: all distancings and falls at their root are drawn from the blemish of emunas haRatzon — from which all the desires stem. The essential source is the above: the ratzon is not yet strong enough, and the Sitra Achra — the metzach of the nachash, which draws from the elder of the Sitra Achra — tunnels and overpowers to cast doubt upon the ratzon. Certainly it cannot deny the Ratzon completely — for the true tzaddikim, Moshe Rabbeinu and those after him, already fought and defeated it, and revealed the Ratzon in the world through all the awesome signs and wonders that Moshe performed before all Yisrael, and through the holy pleasant Torah given to us in writing and orally, and through all the prophets, elders, and holy tzaddikim who came after him and revealed wondrous and awesome Torah novellae, etc.

But its remaining power against the weak among Yisrael is only through casting doubt upon the ratzon. There is much to say about this.

This is the aspect of the blemish of the Eirev Rav who made the Eigel through saying: "Ki zeh Moshe ha'ish lo yadanu meh hayah lo" — "For this man Moshe — we do not know what has become of him." "Lo yadanu" — "We do not know" — precisely — they cast doubt upon the Ratzon, which is the aspect of the holiness of Moshe who was engaged in revealing the Ratzon through Yetzias Mitzrayim and Mattan Torah with such awesome signs. Even the Eirev Rav could not deny it completely — rather, they schemed to cast doubt, in the aspect of "lo yadanu meh hayah lo."

All this was because Moshe delayed slightly in coming — the aspect of (Shemos 32): "Vayar ha'am ki voshaish Moshe..." — "The people saw that Moshe was delayed..." For whoever wishes to draw upon himself emunas haRatzon and be saved from all troubles through this, and fill all his lacks only through this — must wait and wait, in the aspect of (Eichah 3): "Tov v'yachil v'dumam lishu'as Hashem" — "It is good to wait quietly for Hashem's salvation." And they did the exact opposite: because they perceived that "voshaish Moshe" — "Moshe was delayed" — they overpowered themselves to cast doubt upon the ratzon, until they made avodah zarah — the opposite of emunas haRatzon. Through this we have suffered what we have suffered throughout all the generations to this day — the galus extends greatly, all because of the cheit ha'Eigel, as it is written (Shemos 32): "U'v'yom pakdi u'fakadti..." — "On the day that I make an accounting, I will hold them to account..."

For the essential galus is through lack of emunah, as brought many times in our writings. And the essential lack of emunah is in the above aspect: no matter what the true tzaddikim come and do through their wondrous Torah revelations, etc. — the adversary schemes at all times, collectively and individually upon each person, to cast doubt upon the ratzon. Even when many fall in their spirits after having begun somewhat in avodas Hashem, and they no longer strengthen themselves with strong ratzon for Hashem — this too is drawn from the doubts above. For it is all one and interdependent. The stronger one is in emunas haRatzon — that everything is through His will — certainly one's own ratzon to do His will is also strengthened. For in the end, what will be the purpose of him, etc.? But through the adversary's overpowering, he casts doubt in one's heart as though there is no more hope to return to Him, and as though the good ratzon accomplishes nothing, chas v'shalom — when in truth it is the opposite! The essential Yahadus is the ratzon — as our Master and Teacher z"l elaborated in countless conversations. And because of this, one becomes lax even in the good ratzon. All this is drawn from the casting of doubt, and from there the galus is prolonged.

Regarding this we pray Bircas Hashkiveinu — after we have already concluded "Ga'al Yisrael" (the aspect of the pidyon through the illumination of the Ratzon) — we then pray again about the prolonging of the galus (which resembles night and sleep). Its essential cause is the casting of doubt, as above. From there is the essential sleep — for from the abundance of confusions of the aspect of night (the darkness of galus), one must lie down and sleep and nullify one's da'as completely. The essential purpose of sleep is to renew one's neshamah (one's seichel) within emunah — the aspect of "chadashim lab'karim..." — "new every morning..." — as is known.

Regarding this we pray after Bircas Ga'al Yisrael: "Hashkivainu l'shalom... v'ha'amidainu l'shalom, v'hasair mimenu oyaiv..." — "Lay us down in peace... raise us up to peace, and remove from us the enemy..." — all of which are drawn from the kefiros in the Ratzon, the aspect of wild beasts that rip and tear. May He in His mercy save us from them and may we merit to lie down and rise in shalom — for shalom is the aspect of emunah, as explained elsewhere. Throughout the entire prolonged galus, both collectively and individually (the aspect of darkness and sleep), may we merit to lie down and arise in shalom: that our emunah be strengthened each time more, and we be saved from the doubts. "V'yishmor tzaisainu u'vo'ainu l'chaim u'l'shalom mai'atah v'ad olam" — "May He guard our going out and coming in, for life and peace, from now until forever."

It concludes: "Shomer Amo Yisrael La'ad" — for we have no one upon whom to lean except our Father in heaven, as our Sages said at the end of Maseches Sotah regarding the prolonging of galus and the era of ikvesa d'Meshicha. For shamor is the aspect of emunah, as is known — for from there is the essential protection.

On Shabbos we bless "HaForais Sukas Shalom" — for the essential tikkun is through Shabbos, when the essential illumination of the Ratzon shines. Therefore on Shabbos one does not need to ask for protection as the poskim rule — for then the Sukas Shalom is spread, for then Ra'ava d'Ra'avin is revealed.

§31

This is what our Sages said (Berachos 4b) regarding Bircas Hashkiveinu: since the Sages established it, it is considered like an extended geulah — "ki'geulah arichta damya" — "it resembles an extended geulah" — an extended geulah specifically. For now the galus has been prolonged upon us greatly in our many sins — all because of the doubts, as above. Because of the prolonging of the galus, we need an extended geulah — meaning: we must strengthen ourselves greatly each time in strengthening the ratzon, through which we bring the complete geulah closer each time, and we will merit an extended geulah with no interruption afterward.

All of this is the aspect of the fourth berachah of Kri'as Shma at Ma'ariv — Bircas Hashkiveinu — for the strengthening of the ratzon. How beautiful and pleasant are the words of our Sages who hinted in their holy words that Bircas Hashkiveinu is like an extended geulah, as above.

For this reason one must give tzedakah before tefillah (Shulchan Aruch OC 92:10) — especially at "V'Atah moshel bakol" which is adjacent to Birchos Kri'as Shma. For the essential tikkun of the elders, etc., is through tzedakah; see there in the Torah well, and you will understand.

§32

Therefore in the later generations, when they saw that the galus was being greatly prolonged, they added the berachah of "Baruch Hashem L'Olam Amein v'Amein..." which speaks entirely of strengthening emunah and that Hashem will complete our geulah, as it says: "Y'hi chevod Hashem l'olam..." — "May the glory of Hashem endure forever..." — as the wise person will understand from all the holy pleasant verses in this berachah.

This is the aspect of (Melachim I 18): "Vayar kol ha'am vayiplu al p'naihem vayomru: Hashem Hu HaElokim, Hashem Hu HaElokim!" — which is mentioned in this berachah. For Eliyahu accomplished through his awesome wonders that they doubled their declaration: "Hashem Hu HaElokim" twice. As our Sages said: what was revealed on Har HaCarmel was greater than what was revealed at Har Sinai. For all the avodah zarah and kefiros after Mattan Torah were drawn from the doubts, from which came the cheit ha'Eigel and from there all the kefiros of the modern philosophers.

Therefore Eliyahu said to them (ibid.): "Ad masai atem pos'chim al shtai has'ifim — im Hashem..." — "How long will you hop between two opinions? If Hashem [is God, follow Him]..." — "pos'chim al shtai has'ifim" — "hopping between two opinions" — precisely — the aspect of doubt. He asked "Anaini Hashem anaini" — "Answer me, Hashem, answer me!" — twice. The first "anaini" — "answer me": that emunas haRatzon be revealed. The second "anaini": for the strengthening of the ratzon — that they not cast doubt upon the ratzon, chas v'shalom, through which the metzach of the nachash reasserts itself. Hashem fulfilled his request, and they all fell on their faces in complete bittul and said "Hashem Hu HaElokim" twice — acknowledging emunas haRatzon and the strengthening of the ratzon forever. This is the essential thing needed now.

Therefore all this is said at night before sleep — for the essential tikkun for the prolonging of the galus (which resembles night) is through this.

§33

This is: "Ilmalai shamru Yisrael shtai Shabbasos miyad hayu nig'alin" — "Had Yisrael kept two Shabbosos, they would have been immediately redeemed" — "If Yisrael kept two Shabbosos, they would be immediately redeemed" — two Shabbosos specifically: to merit the two aspects — the illumination of the Ratzon and the strengthening of the ratzon. For the essential revelation of the Ratzon is through keeping Shabbos, as above.

Tzedakah — "Give, You Shall Give"

§34

This is: "Nason titain" — "give, you shall give — even a hundred times" — said regarding tzedakah. And similarly: "Paso'ach tiftach" — "open, you shall open [your hand]." For the essential illumination of the Ratzon is through tzedakah, and the strengthening of the ratzon is likewise through tzedakah — as explained there. Therefore one must give tzedakah abundantly: give, and give again, even a hundred times — in order to strengthen the ratzon each time. For the adversary's overpowering in casting doubt is virtually without limit — and one must strengthen oneself against it each time. The essential strengthening is through tzedakah.

§35

The essential tzedakah is to give to worthy poor people, etc. — those included among the elders of kedushah who add holiness, etc., and renew themselves each time. This is the virtue of one who assists through his tzedakah in printing worthy Torah novellae based on the foundations of the true tzaddikim — for through this one merits even more to accomplish the tikkun effected by tzedakah: to elevate the da'as that has fallen from the elders who are not as they should be, etc. — as explained there. For through his tzedakah given so that these Torah novellae should illuminate in the world, he draws the illumination of the elders of kedushah, etc.

Holy Sefarim — Dissolving the Doubts

§36

Also, through the abundance of holy sefarim in which Torah novellae are taught — through this the doubts that the metzach of the nachash seeks to cast upon the ratzon are nullified. For the essential purpose of the holy sefarim of the Torah is to nullify the doubts in the Torah. In each generation the da'as weakens until one no longer knows the interpretation of the earlier true sefarim. Therefore true chachamim come in each generation and explain to us — with explanations, commentaries, and novellae on all the words of the holy Torah — and from this they compose holy sefarim. This is in order to resolve the doubts that exist in previously written Torah — both in the revealed and the hidden.

All the sefarim come to clarify the doubts. And all the doubts in the Torah are the aspect of doubts in the Ratzon — not knowing His will in the Torah completely. For all the mitzvos of the Torah are His retzonos: He willed that this mitzvah be fulfilled thus, and that mitzvah thus — for example: tefillin with four parshiyos, on leather, etc. As explained in the Rebbe's words (Siman 33) [LM I:33]. When there is a doubt in some law of tefillin, it is a doubt in His will — how He willed this mitzvah. Such as the doubt that arose through the dispute between Rashi and Rabbeinu Tam regarding the order of the parshiyos, and the like. So too all the doubts in the laws of issur and heter, etc.

All the worthy authors come to clarify the doubts in the Torah and compose many sefarim from this — all to clarify the doubts. The more the doubts are clarified, the more the doubts cast by the metzach of the nachash upon the Ratzon are nullified — in the aspect of sweetening the din at its root. For since the true chachamim toil to clarify the doubts in the Torah (which are doubts in His will), through this they greatly strengthen emunas haRatzon — for through this they publicize that the essential thing is to do His will, and the doubt is merely about what His will is in this particular mitzvah. They toil to explain to us how to fulfill His will. The more one strives to fulfill His will, the more emunah is strengthened — that everything is through His will. For the one depends on the other, as above. As it is written: "Ki kol mitzvosecha emunah."

It follows: the holy sefarim renewed in each generation are the aspect of strengthening the ratzon — to nullify the doubt of the metzach of the nachash. For through the sefarim clarifying all the doubts in the Torah (which are doubts about His will in the specifics of each mitzvah's laws), the evil fallen doubts are nullified — the doubts that the metzach of the nachash casts upon the Ratzon.

Therefore, when one gives tzedakah for the sake of the abundance of holy sefarim — through this the metzach of the nachash is utterly nullified. For it has been explained that its essential overpowering is through doubts, and its nullification is through tzedakah — in the aspect of the tanina [sea-serpent] that came and swallowed and then the tzipara pushkantza [bird], the aspect of oraiv [raven], the aspect of tzedakah, came and severed its head — as explained in the Torah.

Through the tzedakah given for these sefarim that nullify the doubts at their root — the tikkun of tzedakah is accomplished in wondrous completeness, for the entire metzach of the nachash is uprooted so that it can no longer cast doubts at all. This is: "Tzidkas'cha tzedek l'olam" — "Your righteousness is righteousness forever" — that the tzedakah endure forever — this is merited through: "v'Sorascha emes" — "and Your Torah is truth" — through giving tzedakah to compose sefarim and illuminate them in the world, to explain the words of the Torah so that all know the truth of the Torah, the aspect of "v'Sorascha emes." Through this certainly: "Tzidkas'cha tzedek l'olam" — for this tzedakah endures forever, for the essential tikkun of tzedakah is drawn through this.

§37

The essential are the holy sefarim that lead to practice — to the fulfillment of the Torah. For this, one needs a great many sefarim without end — so that every person, whatever his level, in whatever passes over him all the days of his fleeting life, in his youth and old age, in good times and in trouble, chas v'shalom — can revive himself, restore his soul, and receive and draw from them true counsel on how to conduct himself in a way that he will remain standing. And if he falls, he will not be completely cast down, etc.

The essential tikkun is through strengthening the ratzon, as above. For in whatever passes over him — however he may be — if he strengthens himself in the ratzon, certainly Hashem will have mercy on him and show him the true path, to fulfill His will. Until from this holy sefarim are composed — to explain paths and counsel to nullify the doubts that other people have — in the aspect of (Tehillim 40): "Az amarti hinai vasi, bimgilas saifer kasuv alai" — "Then I said: behold, I have come; in the scroll of the book it is written about me" — that I merited that many sefarim were multiplied through me. And this was through (ibid.): "La'asos r'tzoncha Elokai chafatzti" — "I desired to do Your will, my God" — through the strong ratzon that I always desired to do Your will. "V'Sorascha b'soch mai'ai" — "And Your Torah was within my innards" — even when I could not bring it from potential to actual deed to do Your will, Your Torah was always hidden within my innards, which were churning and hoping always to do Your will — the aspect of "mai'ai mai'ai ochilah..." — "My innards, my innards — I hope..." — Through this I merited many sefarim — the aspect of "bimgilas saifer kasuv alai."

§38

This is also what is explained (in Siman 61, the Torah "Chadi Rabbi Shimon") [LM I:61]: through machlokes, a sefer is made — the aspect of (Iyov 31): "V'saifer kasav ish rivi" — "The book my adversary has written." For all machlokes is the aspect of doubts — from the abundance of forgetfulness, machlokes increases. Through this, many sefarim are needed to clarify the doubts and to clarify the decision and psak halachah between the disputants. By rectifying these doubts at their holy root, the evil doubts of the metzach of the nachash (whose essence is through the doubts it casts upon the Ratzon) are nullified.

This is (Koheles 12): "Divrai chachamim kadarvonos, uch'masme ros nesu'im, ba'alai asufos, kulam nitnu mairo'eh echad" — "The words of the wise are like goads, and like well-fastened nails; the masters of assemblies — all were given by one Shepherd." Our Sages expounded (Chagigah 3b): even though these declare tamei and those declare tahor, etc. — both are the words of the living God, for all were given by one Shepherd.

Adjacent to this is stated: "V'yosair maihaimah b'ni hizahair — asos sefarim harbai ain kaitz" — "And more than these, my son, be cautious: the making of many books is without end." For because of this, many sefarim without end are needed — to clarify at every time and in every generation the doubts and the divided counsels that each person has, not knowing how to save his soul from what he must escape, as he knows within himself.

The essential tikkun is the strong ratzon without limit, as above. But for this too one needs many true holy sefarim — to strengthen one's ratzon anew each time, each day anew. The essential tikkun is through tzedakah. Therefore the tzedakah given for these sefarim is more precious than anything — for this is the essential tikkun of tzedakah.

As our Sages said (Koheles 5): "Ohaiv kesef lo yisba kesef, u'mi ohaiv behamon lo sevu'ah" — "He who loves money will not be satisfied with money; he who loves abundance will have no harvest" — which our Sages expounded (as cited by Rashi): even one who loves mitzvos will not be satisfied, etc. — unless there is among them a mitzvah that endures forever, such as writing a Sefer Torah and building the Beis HaMikdash, etc. All the more so when one's tzedakah brings merit to the many through new holy sefarim — the aspect of the endurance of the Torah for every person, to nullify the doubts, etc. — certainly his reward is without end and his tzedakah endures forever. For at every time, in all future generations, he brings merit to Yisrael that the Torah endure through him. Fortunate is he!

This is (Tehillim 106): "Ashrai shomrai mishpat" — "Fortunate are those who guard justice" — the Torah — that he guards it from being forgotten by bringing merit to the many through holy sefarim, as above. And this is: "Osai tzedakah b'chol ais" — "those who do righteousness at all times" — for at all times his tzedakah is active, as they study the sefarim that bring the endurance of Torah into the world.

For the essential reason the Sages permitted writing the Oral Torah was because of the abundance of forgetfulness — as our Sages said. And forgetfulness is drawn from the cheit ha'Eigel, as our Sages said: "Had the luchos not been broken..." The cheit ha'Eigel was the aspect of doubts (as in §30 above). Therefore they permitted writing the Oral Torah for the sake of "ais la'asos laHashem" — "It is a time to act for Hashem" — to nullify the doubts, etc.

This is: "Az nidb'ru yir'ai Hashem ish el rai'aihu, vayakshev Hashem vayishma, vayikasaiv saifer zikaron l'fanav — yir'ai Hashem u'l'choshvai Sh'mo." — "Then those who fear Hashem spoke to one another, and Hashem listened and heard, and a book of remembrance was written before Him — for those who fear Hashem and contemplate His Name." Our Sages expounded this on the strengthening of the ratzon, as they said (Berachos 6a): "What is 'u'l'choshvai Sh'mo'? Even one who merely thought to do a mitzvah and was unable — it is considered as though he did it." Meaning: one who has only good ratzon to do His will — it is counted as though he did it. Through this, a sefer is written — the aspect of "vayikasaiv saifer zikaron l'fanav."

The more sefarim are written and composed, the more the ratzon is strengthened. And the more the ratzon is strengthened, the more sefarim are made — the aspect of "asos sefarim harbai ain kaitz" — for this cycle repeats. This is: "Az nidb'ru yir'ai Hashem ish el rai'aihu..." — the God-fearing speak to one another about the strengthening of the ratzon. They speak with one another in yir'as Shamayim and yearn for Hashem — the opposite of the deniers of the Ratzon who are mentioned first in this passage (Malachi 3), which speaks of those who cast doubt upon the Ratzon: "Amartem shav avod Elokim... gam nasnu osai rishah..." — "You have said: 'It is useless to serve God...' and even the evildoers have been built up..." And it concludes: "Az nidb'ru yir'ai Hashem..." — as Rashi explains: the God-fearing and worthy ones speak with each other not to be swayed by their words, chas v'shalom. Meaning: not to deny and not to cast any doubt upon the Ratzon. Through this: "Vayakshaiv Hashem vayishma vayikasaiv saifer..." unto "u'l'choshvai Sh'mo" — through this holy sefarim multiply and the ratzon is strengthened each time more, as above.

Based on LM I:215 — The Twenty-Four Types of Pidyonos (continued)

The Twenty-Four Books and the Twenty-Four Priestly Watches

§39

This is what our Sages expounded (Tanchuma Vayailech 1), cited by Rashi: "uch'masm'ros n'tu'im" — "like well-fastened nails" — hints at the twenty-four books of the Torah [i.e. Tanach] and the twenty-four priestly and Levite watches. For the abundance of holy sefarim of the Oral Torah that clarify the doubts in the Written Torah (which is contained in the twenty-four books) — all of which is the aspect of the strengthening of the ratzon for all generations forever — all this is the aspect of the tikkun of the upper all-encompassing pidyon that sweetens the din of the twenty-four courts. These correspond to the twenty-four books of the Torah: when one blemishes them through retzonos of the Sitra Achra (from which come all the blemishes) — until some overturn the words of the living God and interpret the Torah improperly, interpreting all the verses of Torah, Nevi'im, and Kesuvim according to their evil and bitter path of the wise men of nature, who are the aspect of the metzach of the nachash. Their evil ways are well known — those who follow the path of the philosophers in the wisdom of nature, especially in these generations. May Hashem have mercy.

But through "divrai chachamim kadarvonos uch'masm'ros n'tu'im ba'alai asufos nitnu mairo'eh echad" — "the words of the wise are like goads and like well-fastened nails; the masters of assemblies — all given by one Shepherd" — which are the twenty-four priestly and Levite watches who serve and guard the holy watch in the Beis HaMikdash, and from them Torah goes forth, as it is written (Devarim 33): "Yoru mishpatecha l'Yaakov v'Sorascha l'Yisrael" — "They shall teach Your laws to Yaakov and Your Torah to Yisrael." They explain the twenty-four books of the Torah according to the true interpretations received from person to person back to Moshe Rabbainu, alav hashalom. They clarify His will in every mitzvah in their holy sefarim, according to the thirteen rules by which the Torah is expounded — which are the aspect of the Yud-Gimmel Tikkunai Dikna, etc. All of this is the aspect of the illumination of the upper Ratzon. Through this, the metzach of the nachash — the wise men of nature — is nullified.

Therefore adjacent to this is stated: "V'yosair maihaimah b'ni hizahair — asos s'farim harbai ain kaitz" — "And more than these, my son, be cautious: the making of many books is without end." For many sefarim without end are needed to uproot and eradicate their evil da'as from the world, to strengthen emunas haRatzon, and to instill in the heart of every person the strengthening of the ratzon. For it has already been explained above that the essential hold of the deniers who cast doubt upon the Ratzon is through the intensity of the dinim that derive from the chain of dinim of the twenty-four courts, when we do not merit to sweeten them. Therefore, through the words of the wise — like goads and well-fastened nails, the twenty-four priestly and Levite watches who explain the twenty-four books of the Torah at their holy root, explaining everything according to the true interpretations received from Moshe Rabbainu, which are all the strengthening of the ratzon — through this everything is sweetened. Their evil opinions are uprooted from the world, and many holy sefarim are composed that draw and illuminate the strengthening of emunas haRatzon in the world: to know and make known that all of nature is conducted only through His good will, and it is in His power to change nature at any time through the tefillos of Yisrael — as we have already seen with our own eyes through Moshe Rabbainu and through all the tzaddikim who came after him until this very day.

The Timing of Kri'as Shma — Terumah of the Kohanim

§40

This is (Berachos 2a): "Mai'aimasai korin es Shma ba'arvis? Misha'ah shehakohanim nichnasim le'echol bisr'umasan" — "From when does one recite Shma in the evening? From the time the kohanim enter to eat their terumah." They fixed the time of Kri'as Shma to the eating of the terumah by the kohanim. For it has been explained that the essential Kri'as Shma is the aspect of bittul to the upper Ratzon, etc. — through which one merits the aspect of Kohain, a man of chesed, the aspect of (Yeshayahu 61): "V'atem kohanai Hashem tikaraiu" — "You shall be called priests of Hashem," as above.

This is the aspect of terumah that the kohanim eat — for terumah is the aspect of tzedakah, a free-willed offering of the heart. Yisrael must separate from the first of their produce to give sustenance to the kohanim of Hashem, the aspect of (Shemos 25): "Mai'ais kol ish asher yidvenu libo tikchu es t'rumasi" — "From every man whose heart moves him, you shall take My offering" (and as understood in the Torah "Chavalim naflu..." [LM I:261], that terumah is the aspect of tzedakah). Through tzedakah one elevates the da'as of the elders, etc., and is included among the elders of kedushah who add kedushah and da'as each day — through which one merits the Ratzon, through which all the dinim in all twenty-four courts are sweetened.

This is the aspect of the forty-nine letters in Shma and Baruch Shaim Kevod Malchuso L'Olam Va'ed, as above. Therefore the measure of terumah is one part in fifty [two out of a hundred] — for the upper Ratzon is the aspect of the fiftieth gate, from which all forty-nine gates are drawn. These correspond to the forty-nine letters of Kri'as Shma, whose essential core is the kutz'a of the letter daled — the aspect of the secret nekudah of the true tzaddik, the aspect of the fiftieth gate that is sealed, hidden, and hinted at only through the secret nekudah of the tzaddik: the kutz'a of the daled of "Echad," which is the yud [numerical value 10]. The five words "Shma Yisrael Hashem Elokainu Hashem" are included there — as brought in Tikkunai Zohar, that they are the aspect of the five stones of the sling, the aspect of (Shmuel I 17): the five smooth stones that Dovid took when he fought Golyas — who denied the Ratzon and stood for forty days to prevent them from Kri'as Shma, as Rashi explains there. Dovid subdued him through the five smooth stones, which are the aspect of the five words of Shma, etc. He included them all in "Echad" — the essential thing being the kutz'a of the daled, which is the yud. For five times ten is fifty — the ultimate upper Ratzon. From there the essential drawing of the Ratzon to the forty-nine gates: the twenty-five letters of Shma sweeten the twenty-four courts through Baruch Shaim, etc. — as above. For avanim [stones] is the aspect of ratzon, as explained in the Torah: the aspect of "even sh'laimah r'tzono" — "a whole stone — his will," etc.; see there.

This is the aspect of terumah — one part in fifty. For terumah is the aspect of tzedakah, and through this the essential drawing of the Ratzon occurs — the aspect of the upper pidyon. Therefore terumah specifically belongs to the kohanim — for the essential tikkun is to merit the aspect of Kohain: "V'atem kohanai Hashem tikaraiu" — as above. Therefore they linked the time of Kri'as Shma to the eating of terumah by the kohanim — for they are one aspect: to be included in the upper Ratzon and to draw from there the sweetening of the dinim, etc. — until all ascend there and their ratzon is always strong for Hashem. For holy eating — the aspect of the kohanim eating terumah — is the aspect of the illumination of the Ratzon that shines especially at the time of eating, as explained in the Torah "Ki m'rachamim..." (LM II:7); see there.

§41

The essential fixing of the time of Kri'as Shma explained in the Mishnah is: from the time that kohanim who were tamei [ritually impure] and immersed — who are not permitted to eat terumah until the setting of their sun (the beginning of the following night), as it is written (Vayikra 22): "U'va hashemesh v'taher, v'achar yochal min hakodashim" — "The sun shall set and he shall be purified, and afterward he may eat of the holy things" — as explained in the Gemara and in Rashi.

Through this our Sages taught us and hinted to us: the essential mitzvah of Kri'as Shma — emunas haRatzon, that everything is conducted through the will of the Creator, the Singular Ancient One, blessed be His Name forever — is to draw upon ourselves this holy emunah anew each and every day. As the Torah warns emphatically in the passage of Kri'as Shma (Devarim 11): "Asher Anochi m'tzav'cha hayom" — "that I command you today." Our Sages expounded (Sifri there): each day they should be in your eyes like new. They elaborated: it should not be in your eyes like an old edict that no one pays attention to, but rather like a new one that everyone runs to hear — new wonders, etc. As it is written (Eichah 3): "Chadashim lab'karim rabah emunasecha" — "New every morning — great is Your faithfulness." For this reason they established Bircas HaMe'oros before Kri'as Shma: "U'v'tuvo m'chadaish b'chol yom tamid ma'asai V'raishis" — "In His goodness He renews each day always the work of Creation" — as explained above. All of this is the aspect of the holiness of the elders of kedushah who add light, kedushah, and da'as each day. They draw the illumination of the Ratzon to all the lower levels, to all the fallen ones in the world, elevating them from sh'mad to ratzon by instilling in them the illumination of the Ratzon.

But certainly — even though the holy elder-tzaddikim do what they do to illuminate the Ratzon and elevate them — nevertheless, each person still has free choice. When the Ratzon illuminates upon him from above, he must strengthen himself to draw the ratzon upon himself, to bind all his thoughts, mind, heart, and da'as to this ratzon — that his longing, yearning, and ratzon always be strong only for the true eternal tachlis. He must add each day anew, strengthening himself in the holy ratzon each time, each day, more and more. Even if whatever passes over him passes — nevertheless, he must never weaken the ratzon under any circumstances. (As explained above, and in Hilchos Araiv, and elsewhere.)

The essential thing is to believe that each day completely new things are made. Therefore one must wait and wait until the day of his salvation arrives. For Hashem sprouts salvations every day — as we say in Bircas Kri'as Shma each day: "Oseh chadashos... matzmiyach y'shu'os..." — "He makes new things... He sprouts salvations..." But even so, one must wait a great deal until his salvation sprouts and is revealed in completeness.

All of this the holy Torah hinted to us in the laws of purification of the impure — for most purifications depend on days and time, according to the degree of impurity. For example: those with greater impurity — a person who became tamei through a corpse, a zav, or a metzora — must wait seven days, etc. A ba'al keri and the like must wait one day until the setting of his sun and the beginning of the following day. All of this is the above aspect: each day, completely new things are made. Therefore, one who became tamei and wishes to become tahor must immerse in a mikveh — to draw upon himself kedushah and taharah from the supernal Mikveh, the Mikveh of Shavuos, the Mikveh of the fiftieth gate, as written in the kavanos of the Arizal and brought in the Torah "U'v'yom habikurim — hastara" (Siman 56) [LM I:56]; see there. For from there taharah is drawn for all who immerse in a mikveh.

After one has begun to be purified through the holy mikveh, the purification is still not complete — one must wait until the setting of the sun of that day and the beginning of the following day, as it is written: "U'va hashemesh v'taher, v'achar yochal min hakodashim" — "The sun shall set and he shall be purified, and afterward he may eat of the holy things." This teaches that the drawing of taharah and kedushah depends on days: with each new day that comes, additional kedushah is renewed from above. For only for this reason does Hashem sustain the worlds from the six days of Creation until the end — at every moment He creates day and night, etc. Each and every day of all the days of the world is a completely new creation — for this day has never existed before. Every person must take this to heart and give thanks to His Name with a complete heart for this each day, saying "U'v'tuvo m'chadaish b'chol yom tamid ma'asai V'raishis" with a complete heart each day — as explained above.

The essential renewal each day is only in order to draw and illuminate from His supernal kedushah upon us anew — to awaken us to renew ourselves each day with new and strong retzonos for Hashem.

Therefore the tamei person who immersed and began to be purified is not permitted to eat terumah until the setting of his sun and the arrival of the following day. For given his impurity — even though he began to purify himself and immersed in a mikveh — he does not fully exit his impurity until he waits for the beginning of the following day, when a new day, new kedushah, and new holy retzonos are drawn. Then specifically he becomes tahor to eat of the holy things.

This is the secret of the Sefirah — that Yisrael must count seven weeks, like the counting of the days of niddah to purify from impurity — as explained in the Zohar HaKadosh and the writings of the Arizal. For it is impossible to be fully purified until one merits kabbalas haTorah — only through waiting and counting the seven weeks. The essential thing is to strengthen oneself during all these days when one has not yet merited complete purification (the aspect of kabbalas haTorah) — strengthening oneself each day with strong, new retzonos, etc. He should be very, very strong in this through whatever passes over him — until he merits the day of his salvation, the aspect of his complete purification, when he can eat of the holy things. Understand this well.

Therefore our Sages linked the time of Kri'as Shma to the time when the kohanim who became tamei may eat their terumah after the setting of their sun — hinting at all the above: that each and every day one must draw upon himself emunas haRatzon completely anew. For each day completely new things are made, and upon this depends all one's purification and kedushah. All of this is the aspect of Kri'as Shma — the aspect of "Asher Anochi m'tzav'cha hayom" — "each day they should be in your eyes like new," as above.

§42

It is also easy for the understanding person to see that this verse — "U'va hashemesh v'taher, v'achar yochal min hakodashim" — "The sun shall set and he shall be purified, and afterward he may eat of the holy things" — hints at the setting of one's sun on one's final day, at the time of one's passing. This is the aspect of the setting of the sun of all the days of one's life. For some, the completion of purification is merited only after the final setting of one's sun. As our Sages said (Yoma Ch. 6): there are many cases where, even though a person did teshuvah and suffered — still, teshuvah and Yom Kippur and suffering only hold matters in abeyance until the day of death, which atones.

Therefore, whoever is in this state: if he falls, chas v'shalom, in his spirits because of what passes over him — he will not merit, even after the day of death (after the setting of his sun), to eat of the holy things. For certainly one who is completely tamei and has not immersed at all — the setting of the sun does not help him. Rather, it is the one who toiled all his days through everything that passed over him, who strengthened himself in the ratzon and immersed in the mikveh and began each day to purify himself — even though he did not succeed in purifying himself completely — nevertheless, no good ratzon is ever lost, all the more so good speech and good deeds.

He will merit that his purification be completed after the final setting of his sun — the aspect of "U'va hashemesh v'taher, v'achar yochal min hakodashim" — which is his good portion in the World to Come, which he will merit immediately after the setting of his sun. He will not need to be reincarnated or suffer what must be suffered by one who did not prepare himself at all during his lifetime.

For on that final day, everything gathers together: all the good he seized in this world each day, and every good ratzon he had each day throughout his life. Only this is his hope and his eternal endurance. Then each person will know and understand the difference between one who strove and pursued the tachlis with strong retzonos each day — even though he did not merit it in completeness — and one who did not strive at all. As it is written (Malachi 3): "V'shavtem ur'isem bain tzaddik l'rasha..." — "You shall return and see the difference between a righteous person and a wicked one..." — that there will be a difference even between one who reviewed his chapter a hundred times and one who reviewed it a hundred and one times (Chagigah 9b) — all the more so between one who strives and one who does not.

The essential thing is according to one's closeness to the true tzaddikim who are included among the elders of kedushah, who are engaged in elevating all those who have fallen and are very, very far — from their place to the upper Ratzon, as above. Fortunate is one who takes hold of them!

The Three Parshiyos of Kri'as Shma and the Three Regalim

§43

This is the aspect of the three parshiyos of Kri'as Shma: "Shma," "V'hayah im shamo'a," and "Vayomer" — the parshah of tzitzis that was established in Kri'as Shma. These three parshiyos correspond to the three regalim — the Mikra'ai Kodesh — in which the Ratzon is revealed, as explained there in the Torah "V'es ha'orvim" [LM I:215].

In detail: Parshas Shma corresponds to Pesach — the aspect of the revelation of the Ratzon in general. For on Pesach was the essential Yetzias Mitzrayim with exceedingly awesome signs, through which it was revealed to all eyes that everything is conducted by His will alone. This is Parshas Shma — the acceptance of the yoke of the kingdom of heaven in general: in Parshas Shma we reveal that Hashem is One and everything is through His will alone, and it is fitting for us to accept upon ourselves the yoke of His kingship — for He alone is the singular King and there is none besides Him. This is the aspect of Pesach, when it was revealed that everything is through His will and He alone rules the world. But His specific retzonos — in what manner we should merit to serve Him and do His will — were not yet revealed in detail until the holy festival of Shavuos, when we received His holy Torah: all the Ten Commandments, in which all 613 mitzvos are contained. Through these He revealed His retzonos in detail — that His will is that we serve Him through these mitzvos: keeping Shabbos and the rest of the mitzvos, which are all His retzonos.

"V'hayah im shamo'a" corresponds to Shavuos — the aspect of the acceptance of the yoke of mitzvos. This is the aspect of what is written there [LM I:215]: one must bind all the retzonos to the Ratzon of Hashem — the Ratzon within retzonos. All of this is accomplished through the Torah received on Shavuos through Moshe Rabbainu. Through the Torah and mitzvos, all retzonos are bound to the Ratzon of Hashem (as explained above regarding Bircas Ahavas Olam; see there). All of this is merited through tzedakah, as written there. Therefore on all the regalim one is especially obligated to give tzedakah, as it is written (Devarim 16): "V'samachta lifnai Hashem Elokecha... atah u'vincha... v'hager v'hayasom..." — "You shall rejoice before Hashem your God — you and your son... and the convert and the orphan..." — "If you gladden Mine [the poor], I will gladden yours," etc. (as Rashi explains). Similarly, one is obligated to bring many korbanos, as it is written there: "V'lo yairah'eh es p'nai Hashem raikam, ish k'matnas yado..." — "One shall not appear before Hashem empty-handed; each man according to the gift of his hand..." For korbanos are the aspect of a free-willed offering of the heart — the aspect of tzedakah — as they are included in a single verse (Devarim 23): "Motza s'fasecha tishmor" — "Guard what your lips have uttered," said regarding korbanos, up to "b'ficha" — "with your mouth" — this refers to tzedakah, as our Sages said (Rosh HaShanah 6a).

But even though they received the Torah on Shavuos, they returned and corrupted through the Airev Rav with the cheit ha'Aigel — avodah zarah/kefiros drawn from the metzach of the nachash — essentially through the doubts that returned and overpowered to cast doubt upon the ratzon, the aspect of "Ki zeh Moshe ha'ish lo yadanu meh hayah lo" — "For this man Moshe — we do not know what has become of him" (as in §30 above). The essential tikkun was in Elul and Tishrai — the final forty days from Elul until Yom Kippur, which are days of ratzon — until in Sukkos, Hoshana Rabbah, and Sh'mini Atzeres the tikkun is completed each year, as is known.

Sukkos is the third regel — the completion of the three regalim — and is the aspect of Parshas Vayomer (Parshas Tzitzis) in Kri'as Shma. Tzitzis are the tikkun of the levushim [garments] — the aspect of Sukkos, the Clouds of Glory, the aspect of (Iyov 38): "B'sumo anan l'vusho" — "When He set a cloud as its garment." This is the aspect of the completion of the tikkun accomplished through abundant tzedakah. Therefore on Sukkos one is especially obligated to bring many korbanos (which are the aspect of tzedakah) — for then the prohibition of bal t'achair [do not delay your vow] takes effect, as our Sages said (Rosh HaShanah 4a). For Sukkos is the aspect of abundant tzedakah — the aspect of korbanos — for one must give tzedakah greatly to worthy poor people, in order to strengthen the ratzon each time so that doubts are no longer cast, as above.

All of this is the aspect of tzitzis — the tikkun of the garments, the aspect of tzedakah, the aspect of (Iyov 29): "Tzedek lavashti vayalbishaini" — "I clothed myself in righteousness and it clothed me." Therefore, the Torah generally mentions the distress of the poor person in his clothing and covering when warning about tzedakah, as it is written (Shemos 22): "Ki hi ch'suso l'vado, hi simlaso l'oro..." — "For it is his sole covering, his garment for his skin..."; and (Devarim 24): "V'shachav b'salmaso u'vairachecha..." — "He shall lie down in his garment and bless you..."; and (Yeshayahu 58): "Ki sir'eh arom v'chisiso..." — "When you see the naked and cover him..."; and (Iyov 31): "Im er'eh ovaid mib'li l'vush" — "If I see one perishing without clothing" — and so on in many places.

For tzedakah elevates and rectifies the blemish of the fallen da'as of the days that fell through the elders who lack completeness, etc. — as explained there: from there the metzach of the nachash draws the wisdom of nature, etc. The essential blemish of all the evil wisdoms of the nature-philosophers stems from the blemish of the levushim — through blemishing the mitzvos of the Torah, which are all the aspect of levushim, constrictions, and vessels to receive through them the attainment of His will. For in truth His will alone rules the world — but for the sake of free choice and the sustaining of the world, He concealed, hid, and clothed His will in many, many concealments. One must make many holy levushim through the mitzvos of the Torah, in order to attain through them the illumination of the upper Ratzon.

For the aspect of the Ratzon itself is impossible to receive directly — the abundance of light causes shattering of the vessels. Too much oil extinguishes the lamp. From there come all the errors and kefiros of the nature-philosophers, who come from the contamination of the primordial serpent, from the metzach of the nachash — who want to attain God's divinity immediately, without holy vessels and levushim. Therefore the initial tikkun for the eitz hada'as tov v'ra was through levushim, as it is written (Bereishis 3): "Vaya'as Hashem Elokim l'adam u'l'ishto kasnos or vayalbishaim" — "Hashem God made for Adam and his wife garments of skin and clothed them." For initially they were both naked and unashamed — they did not need physical garments, only very fine and spiritual ones, the aspect of "kasnos or" [garments of light, with an alef]. They were commanded: "U'mai'aitz hada'as tov v'ra lo sochlu mimenu" — "From the tree of knowledge of good and evil do not eat" — from which come all the evil inquiries of the nature-philosophers, as brought in the holy sefarim. But after the serpent incited them until they came to kefiros (as our Sages said, Sanhedrin 35), through entering the inquiries of the eitz hada'as without levushim — therefore afterward, when Hashem engaged in tikkunim, He made them levushim, the aspect of "kasnos or" [garments of skin, with an ayin]. For now the essential tikkun is through tikkun of the levushim — the aspect of tzitzis and tefillin, which are levushim of the Shechinah who is impoverished in galus, the aspect of: "Ki hi ch'suso l'vadah... da tzitzis..." (Tikkunim 69).

Therefore tzitzis is the aspect of tzedakah — the tikkun of the levushim — through which the metzach of the nachash is subdued and the revelation of the Ratzon is strengthened, as above. This is the aspect of Sukkos — the completion of the tikkun of the regalim, the aspect of "B'sumo anan l'vusho" — as above. This is the third parshah of Kri'as Shma — Parshas Tzitzis — in which Yetzias Mitzrayim is mentioned, for then was the essential revelation of the Ratzon and all the three regalim, as above. Therefore the word tzitzis is mentioned three times in Parshas Tzitzis — corresponding to the three regalim.

Therefore the fulfillment of the entire Torah is through tzitzis, as it is written (Bamidbar 15): "V'lo sasuru acharai l'vavchem" — "Do not stray after your hearts" — this refers to heresy (Berachos 12b); "L'ma'an tizk'ru va'asisem es kol mitzvosai, vihyisem k'doshim l'Elokaichem..." — "So that you remember and do all My mitzvos, and you shall be holy unto your God..." For the essential fulfillment of the Torah is through tzitzis — the aspect of the tikkun of the levushim, the aspect of tzedakah — which subdues the metzach of the nachash that seeks to nullify the entire Torah, chas v'shalom, through their evil opinions of the nature-philosophers who draw from there. As also explained in the Torah "Mishpatim" (LM I:7): tzitzis is the aspect of emunah, etc., and nullifies the schemes and counsel of the nachash — as explained there on the statement of Rabbah bar bar Chanah: "Come, I will show you Har Sinai — scorpions surround it" — which are the counsel of the nachash — "and white donkeys stand there" — the aspect of tzitzis that subdue them, etc., and sustain the Torah; see there.

The Menorah — The Neshamah as a Lamp

§44

This is the aspect of (Bamidbar 8): "B'ha'aloscha es hanairos el mul p'nai ham'norah ya'iru shiv'as hanairos" — "When you kindle the lamps, toward the face of the Menorah shall the seven lamps give light." For the neshamah is called a lamp, as it is written (Mishlai 20): "Nair Hashem nishmas adam, chofaish kol chadrai vaten" — "The lamp of Hashem is the soul of man, searching all the chambers of the innards." The essential root of the neshamah is the aspect of ratzon (as brought in Hilchos Araiv). Therefore it is called nefesh — a word meaning ratzon [will, desire]. Therefore it is called a nair [lamp] — for the intensity of the ratzon is like a burning lamp, the aspect of (Shir HaShirim 8): "Ki azah kamaves ahavah..." — "For love is as strong as death..." This is the intensity of the ratzon, love, and yearning for Hashem. And it says there: "R'shafehah rishpai aish shalhevetya — mayim rabim lo yuchlu l'chabos es ha'ahavah..." — "Its sparks are sparks of fire, a flame of God — many waters cannot extinguish the love..." For the intensity of the love and ratzon for Hashem burns like sparks of fire, a flame of God — from which all the holy lamps are kindled, the aspect of "l'anhara butzinin l'adlaka shragin" — "to illuminate the candelabra, to kindle the lamps." This is the light of the neshamah — called the lamp of Hashem — that is kindled and illuminates through the intensity of the holy ratzon that burns for Hashem with sparks of fire, a flame of God.

The essential light and lamp of the neshamah must illuminate in every kind of darkness and shadow of death — for only for this purpose did the neshamah descend to this world, to be clothed in such a coarse, physical body. The physicality of the body and this world is called darkness. From the extremity of the darkness it would have been impossible to survive — therefore when the angels descended to this world, they stumbled greatly, as our Sages said. But the neshamah is drawn from a very exalted place — from the upper Ratzon — therefore it has the power, if it so wills, to stand in this battle. For if it strengthens itself to hold onto its root, the aspect of ratzon — meaning: it never abandons the good ratzon no matter what passes over it — through this it can always prevail against the darkness of the body and this world. For the intensity of the ratzon is the aspect of a light and lamp that illuminates for a person in every kind of darkness and shadow of death, the aspect of (Tehillim 18): "Ki atah ta'ir nairi, Hashem Elokai yagi'ah chashki" — "For You illuminate my lamp; Hashem my God brightens my darkness." Through this (ibid.): "Ki v'cha arutz g'dud, u'vElokai adaleg shur" — "For through You I run upon a troop, and through my God I leap over a wall" — I can prevail against all the troops and armies, against the iron wall that seeks to separate, chas v'shalom, between me and my Father in heaven. For however things may be, my heart still burns with sparks of fire, a flame of God for Hashem — which many waters cannot extinguish. This is (Tehillim 139): "Gam choshech lo yachshich mimeka, v'lailah kayom ya'ir..." — "Even darkness does not darken before You, and night shines like day..." And (Michah 7): "Al tism'chi oyvti li, ki nafalti kamti — ki aishaiv bachoshech, Hashem or li" — "Do not rejoice over me, my enemy! Though I have fallen, I shall arise; though I sit in darkness, Hashem is a light unto me." All through the intensity of the ratzon — the essential kedushah of the neshamah at its root — which is therefore called a lamp, for it illuminates like an actual lamp in every kind of darkness.

This is the aspect of the seven lamps — for the neshamah is comprised of all seven middos, as is known. There are seven holy middos that are the totality of everything, and corresponding to them there are seven evil middos — the aspect of the seven good cows and the seven bad cows, etc.; the aspect of seven good days and seven bad days. A person comes to this world to be tested: he will pass through many kinds of darkness comprised of seven. This is the aspect of the seven chambers of Gehinnom in which a person is punished, chas v'shalom, when he does not stand in the test and stumbles. This is the aspect of (Daniel 4): "V'shiv'ah idanin yachlefun aloi" — "Seven seasons shall pass over him."

Especially one who wants to begin to enter avodas Hashem and draw close to Hashem in some way — the more one strives and works to detach himself from evil and draw close to good, the more they provoke and overpower him, as our Sages said (Sukkah 52a): "Kol hagadol maichavairo yitzro gadol mimenu" — "Whoever is greater than his fellow, his evil inclination is greater." As it is written (Tehillim 142): "B'orach zu ahalech tamnu fach li" — "In this very path that I walk, they have laid a trap for me." Regarding this Dovid cried out (Tehillim 69): "Tavati biy'vain m'tzulah v'ain ma'amad..." — "I have sunk in deep mire and there is no foothold..." And (Tehillim 88): "Shatani b'vor tachtiyos, b'machashachim bimtzolos..." — "You have placed me in the lowest pit, in darkness, in the depths..."

For all of this, the essential counsel and strategy is the overpowering of the holy ratzon: when a person strengthens himself however he can, through whatever passes over him, never to abandon the holy ratzon, and to begin each day anew with strong new retzonos for Hashem — then the holy ratzon, which is the essential kedushah of the neshamah, illuminates for him like an actual lamp in every kind of darkness in the world. Therefore they are the aspect of the seven lamps — for one must illuminate in every kind of darkness comprised of seven, from which come all the falls in the world, chas v'shalom, the aspect of (Mishlai 24): "Ki sheva yipol tzaddik v'kam" — "For the righteous one falls seven times and rises" — for every member of Yisrael is called a tzaddik, as it is written: "V'amaich kulam tzaddikim..." — "Your people are all righteous..." Especially one who wants to draw close to Him — he must inevitably pass through many, many kinds of darkness, virtually without limit. His entire survival through all kinds of falls, chas v'shalom, is through the ratzon — called the lamp of Hashem — comprised of the seven lamps that illuminate in all the middos comprised of seven, to rise from all the falls, from darkness to great light, the aspect of "Ki sheva yipol tzaddik v'kam."

But it is impossible to merit this except through binding oneself to the true tzaddikim — the aspect of Moshe — who departed in Ra'ava d'Ra'avin, the Ratzon of retzonos. He stands between sh'mad and ratzon, making gairim and ba'alai teshuvah in the world — elevating them from sh'mad to ratzon. For only he illuminates and instills the intensity of the holy ratzon in every single person. Even if one has fallen, chas v'shalom, to whatever place — he instills in him too the ability to overpower himself with the intensity of the good ratzon. Through this he elevates him from sh'mad to ratzon.

This is: "B'ha'aloscha es hanairos" — "When you kindle the lamps" — when you wish to kindle and elevate the holy lamps, the nefashos of Yisrael, so that they burn for Hashem and their lamp grows ever brighter in every kind of darkness — "el mul p'nai ham'norah ya'iru shiv'as hanairos" — "toward the face of the Menorah shall the seven lamps give light." "P'nai ham'norah" — "the face of the Menorah" — is the tzaddik, the aspect of Moshe, who is the face of the Menorah, from whom the entire pure Menorah — the totality of the neshamos of Yisrael — draws its light. For he is the root of them all. Therefore he is called "p'nai ham'norah" — for panim means ratzon [face/will], as explained there in the Torah. Therefore the kohanim — the aspect of the elders of kedushah who are engaged in elevating the nefashos of Yisrael to the aspect of "V'atem kohanai Hashem tikaraiu" — are commanded to always intend to elevate and bind the seven lamps (all the neshamos comprised of seven groups, each neshamah comprised of seven middos) toward the face of the Menorah — the tzaddik, the aspect of Moshe — who instills the intensity of the holy ratzon in every heart, that one never abandon the good ratzon. Through this they will ascend and be kindled and illuminate, and no darkness will be able to darken them — for their lamp will not be extinguished, being bound to the tzaddik, the aspect of Moshe, the aspect of Mashiach, of whom it is said: "Ki b'Shaim kodsh'cha nishbata lo shelo sichbeh nairo l'olam va'ed" — "For by Your holy Name You have sworn to him that his lamp shall not be extinguished forever."

§45

Therefore Parshas Hadlakas Nairos HaM'norah is juxtaposed to the dedication of the Mishkan in this parshah. So too in Parshas Tetzaveh it is juxtaposed immediately after all the making of the Mishkan and its vessels described in Parshas Terumah — and then immediately begins with the mitzvah of lighting the Menorah lamps, not yet speaking of any korbanos, only of the lamps of the Menorah. As explained in the Midrashim regarding the greatness of the Menorah and its lamps — for the essential purpose of the Mishkan was to rectify the cheit ha'Aigel, which was avodah zarah, as our Sages said. The Mishkan in its entirety is the aspect of tzedakah — the aspect of "Mai'ais kol ish asher yidvenu libo tikchu es t'rumasi" — "From every man whose heart moves him, you shall take My offering." For tzedakah rectifies the blemish of the impaired elders, etc., and strengthens the holy ratzon drawn through the elders of kedushah.

For Moshe saw the great provocation of the Satan — who has such power to provoke a person in this world: after taking them out of Mitzrayim with such awesome signs, splitting the sea, giving the Torah with thunder and lightning and such awesome and trembling revelation of Godliness — after all this, he still caused them to stumble through the Airev Rav in the blemish of avodah zarah of the Aigel, the aspect of sh'mad. Therefore, when Hashem was appeased through the final forty days of ratzon from Elul until Yom Kippur, He commanded them to make the Mishkan. The Mishkan in its entirety is the aspect of a free-willed offering of the heart — tzedakah — in order to strengthen the holy ratzon. For in the Mishkan and Beis HaMikdash were all the korbanos that came for the sake of ratzon, as it is written (Vayikra 19): "Lirtzon'chem tizba'chuhu" — "You shall slaughter it for your acceptance."

Therefore He mentions first, immediately, Parshas HaM'norah in Parshas Tetzaveh and Parshas B'ha'aloscha — for this is the essential thing: one must strengthen the ratzon with such great intensity that it illuminates forever and is never interrupted through any kind of darkness that passes over every person according to his situation. This is the aspect of the Menorah — the aspect of "l'ha'alos nair tamid" — "to kindle an eternal lamp," as above. This is accomplished in every person and at every time, in every generation. Through whatever passes over a person, his essential tikkun is through the intensity of the ratzon — through which everything is elevated from sh'mad to ratzon.

For the essential aspect of avodah zarah and sh'mad is the aspect of the desire for money and the burden and bitterness of earning a livelihood — through which the Satan causes every person to fall in his da'as toward naturalism, wanting to distance him from emunah in hashgachah and the upper Ratzon. Because of this, one constantly worries about money and livelihood — seeing that his sustenance has diminished. And some have much money but desire more and more. All of this is drawn from the kefiros in the Ratzon and hashgachah, which is the aspect of sh'mad and avodah zarah — for all avodah zarah is rooted in money, as written in the Torah "Tzivisa tzedek..." (LM I:23).

The tikkun for this is the aspect of the Mishkan — tzedakah to worthy, truly upright poor people. For the thirty-nine forbidden labors of Shabbos are derived from the Mishkan, and all commerce and craftsmanship are included in the thirty-nine labors. Every person must give abundantly in tzedakah and intend to draw upon himself the kedushah of the Mishkan that Moshe made with such tikkunim — to rectify for all generations the cheit ha'Aigel (avodah zarah, the aspect of the desire for money). For the Mishkan contained all the supernal colors clothed in silver, gold, copper, techailes, argaman, etc. — which at their root are very exalted, the essential glory of the Creator. But below they have fallen greatly, until most people's distancing from Hashem is through the burden of money and possessions — all included in silver, gold, copper, etc.

One who binds himself to the true tzaddikim of the generation, the aspect of Moshe, and gives abundant tzedakah for the sake of heaven (not for self-glorification) — through this the illumination of the Ratzon shines upon him from the aspect of Moshe, until it illuminates for him in every kind of darkness to rise from there, as above. For the Mishkan was made with such kedushah that even in its destruction it protects Yisrael — the aspect of (Shemos 38): "Aileh f'kudai haMishkan — Mishkan" — "Mishkan" repeated: the Mishkan in its building and in its destruction. The aspect of (Bamidbar 24): "Mah tovu ohalecha Yaakov, mishk'nosecha Yisrael" — "How goodly are your tents, Yaakov; your dwelling places, Yisrael" — which our Sages expounded: even when they are destroyed, they protect Yisrael.

For this reason they erected the Mishkan each time and dismantled it themselves, and traveled with it from place to place in the wilderness — a place of darkness and gloom, a place of serpent, fiery snake, and scorpion, etc. — and afterward erected it again. This was to teach for all generations: even when the Mishkan is dismantled and destroyed, it protects them. If they constantly bind their ratzon to the kedushah of the Mishkan and the Beis HaMikdash and its vessels — all through the power of the true tzaddikim who are engaged in building the Mishkan in every generation, as explained in the Torah "Azamrah..." (LM I:282) — through this they can pass through all the wildernesses safely, through every kind of darkness and shadow of death, even when passing, chas v'shalom, through a place of serpent, fiery snake, scorpion, and thirst, etc. One who wishes to approach holiness must inevitably pass through these places — especially one who has already stumbled in what he stumbled, and wishes to return. He must inevitably pass through these places — as the Rebbe z"l said regarding the statement of our Sages: "B'haynu d'a'al..." — "this one who entered..." (see the Torah "R'tzitza," Siman 27 [LM I:27]). From all of them Hashem will save us through the intensity of the holy ratzon — which one merits through binding to the true tzaddikim, as above.

Therefore He mentions first the making of the Menorah after the making of the Mishkan — for the Menorah and its lamps are the essential light of the Ratzon that illuminated in the Mishkan and Beis HaMikdash. Through this one rises from every kind of darkness in the world — the aspect of (Tehillim 18): "Ki atah ta'ir nairi..." — "For You illuminate my lamp..." — as above.

§46

For this reason Moshe found the making of the Menorah exceedingly difficult, as our Sages said — and it is explained at greater length in Midrash Rabbah, Parshas B'ha'aloscha Ch. 16, and cited in the Yalkut Reuveni, Parshas Terumah. He found it extremely difficult. Even when Hashem revealed it to him, he forgot how to make it when he descended. He went back up and asked, and it was explained to him, and he forgot again — and so on several times. Until HaKadosh Baruch Hu said to him: "Go to Betzalel and he will make it immediately," etc. Betzalel made it at once. Moshe began to marvel and said: "I was shown it by HaKadosh Baruch Hu many times and I could not manage to make it — and you, who never saw it, made it from your own understanding? Betzalel — you must have been standing in the shadow of God when HaKadosh Baruch Hu showed me how to make it!"

Every observer is astounded by this: how can it be that Moshe did not know and struggled many times, while Betzalel made it immediately? And if it was because he stood in the shadow of God when Hashem showed Moshe how to make it — surely Moshe himself was standing there, and Hashem Himself taught him and revealed its making to him time after time, and still he struggled so greatly! And Betzalel, who only stood off to the side in the shadow of God, managed to make it at once?

But what is possible to understand from afar — for we are obligated to strive and explain the holy, exceedingly profound words of our Sages — is this: Certainly Moshe struggled greatly, many times, with the making of the Menorah — the aspect of making such a holy and awesome vessel that could illuminate the illumination of the holy ratzon in all Yisrael, in every single person through whatever passes over him all the days of his life — that in every kind of darkness and every kind of descent and fall, the intensity of the ratzon would illuminate for him to rise from them all. For certainly it is very difficult to attain the making of such a wondrous vessel. Especially since Moshe had already seen with his own eyes what happened in this world: after all the awesome signs in Yetzias Mitzrayim, Kri'as Yam Suf, and Mattan Torah — they did what they did. He understood and saw how exceedingly difficult it is to help a being with free choice. Therefore he could not grasp and take into his da'as the making of the Menorah — the illumination of the Ratzon through such wondrous tikkunim as are hinted in the seven branches of the Menorah, the eighteen flowers, the nine bulbs, and the twenty-two cups — which all total forty-nine, corresponding to the forty-nine days of the Sefirah after which they received the Torah on the fiftieth day, as explained in the kavanos of the Arizal. It is brought that this is the root of the Torah — the fiftieth gate, the root of the Torah that Moshe did not attain during his lifetime but only at the time of his histalkus. For there is the aspect of the upper Ratzon, the Ratzon of retzonos, that instills the intensity of the holy ratzon in the heart of all Yisrael so that it illuminates for them in every kind of darkness. Therefore he struggled greatly, greatly over this.

But Betzalel — the aspect of the worthy student — understood and saw "in the shadow of God": that the reason Moshe struggled so much was precisely because of his great humility. He was exceedingly humble and did not wish to credit himself — as explained elsewhere in the Ra'aya Mehemna, Parshas B'ha'aloscha. Because of his humility he struggled so greatly and could not understand how he could make a Menorah with such tikkunim that the Ratzon would illuminate forever. For he understood that the matter depended on him — that he would need to be so included in the upper Ratzon that he could instill the Ratzon forever in all Yisrael. And in his humility, he could not fathom having such power. Therefore he struggled enormously.

But Betzalel, his student, perceived from afar the greatness of his master Moshe — that on the contrary, precisely because of his great humility, he was included in the ultimate bittul in the upper Ratzon. For there one cannot be included in completeness except through the ultimate humility and bittul, like Moshe. Therefore Betzalel — the aspect of the student — was able to grasp how to make it immediately. For he said: "I am confident in the power of the Elder — Moshe Rabbainu — that I will certainly make it and complete it properly. For I believe in the power of my master, who will certainly complete and complete and instill the illumination of the Ratzon in this world, until it illuminates for them in every kind of darkness." For the true tzaddik cannot know his own greatness — from the greatness of his bittul and humility — as well as the aspect of the student can perceive it from afar. For the student understood that precisely because Moshe struggled so much over its making (which was because of his humility) — through this very thing the tikkun of the Menorah would be completed: the illumination of the Ratzon. Therefore specifically Betzalel made it properly — all through the power of Moshe his master, as above.

§47

This is the aspect of the vision of the Menorah of Zechariah — the haftarah for Parshas B'ha'aloscha and Shabbos Chanukah. He saw the Menorah, and (Zechariah 4): "U'shnayim zaisim alehah, echad miyamin v'echad mism'ol" — "Two olive trees upon it, one on the right and one on the left." He asked: "Mah aileh adoni?" — "What are these, my lord?" The angel replied: "Halo yadata mah aileh?" — "Do you not know what these are?" He answered: "Lo yadati" — "I do not know." Zechariah too struggled greatly over the matter of the tikkun of the Menorah. For he saw that two olive trees were upon it — two trees, one from the right and one from the left — the aspect of the Tree of Life and the Tree of Death, the side of kedushah and the Sitra Achra that opposes it, which overpowers each time: evil opposite good. Therefore he asked "Mah aileh?" twice — for he could not grasp how one could conquer such a mountain, given that the Sitra Achra overpowers so greatly against every person, each time more and more.

The angel answered him (ibid.): "Lo b'chayil v'lo b'choach, ki im b'Ruchi, amar Hashem Tz'vakos" — "Not by might and not by power, but by My spirit, says Hashem of Hosts." This is the aspect of ratzon, which is called the spirit of Hashem, as it is written (Yechezkel 20): "Ha'olah al ruchachem" — "That which arises upon your spirit [i.e. your will]." Through the intensity of the holy ratzon — drawn from the spirit of Hashem through the true tzaddikim, the aspect of Moshe — each person will prevail: not by might and not by power, but through the intensity of the ratzon.

This is (Zechariah 4): "Mi atah har hagadol lifnai Z'rubavel l'mishor" — "Who are you, O great mountain, before Zerubavel? [You shall become] a plain!" Even the great mountain — the aspect of the great enemies and obstacles (as Rashi explains there) — before Zerubavel it becomes a plain. For they will all be nullified before the true tzaddik, the aspect of Zerubavel, who is the aspect of Mashiach — through the intensity of the ratzon that will illuminate in Yisrael, as above.

This is what our Master and Teacher z"l wrote in the Seifer HaAlef-Bais: through the kindling of the nair tamid [the eternal lamp], one is saved from the decree of sh'mad. For the nair tamid is the aspect of the ratzon — through which the aspect of sh'mad is nullified, for one rises from sh'mad to ratzon, as above.

Chanukah — The Olive Leaf After the Flood

§48

This is the aspect of the greatness of the holiness of Chanukah — when each person draws into his home the kedushah of the lamps of the Menorah. Through this the wicked kingdom is subdued each year — that kingdom which sought to make them forget His Torah and decreed many sh'mados upon Yisrael, as our Sages said (Vayikra Rabbah Ch. 13). All of this is nullified through the kedushah of the Chanukah lamp — the aspect of the kedushah of the lamps of the Menorah, the aspect of the illumination of the Ratzon.

This is what is brought in the holy sefarim regarding the awesome holiness of Chanukah — the aspect of the kindling of the lamps of the Menorah: even in the days of Noach, immediately after the Flood, the dove came "v'hinai alai zayis teref b'fiha" — "and behold, an olive leaf freshly plucked in her mouth" (Bereishis 8) — hinting at the oil of the Menorah, the aspect of Chanukah that saves from the raging of many waters, from the flood-waters that overpower in every generation, each time threatening to destroy the world, chas v'shalom. But the essential tikkun is through the olive leaf — the aspect of the oil of the Chanukah lamp, the aspect of the oil of the Menorah, the aspect of the illumination of the Ratzon that illuminates in every kind of darkness, even in the darkness of the flood-waters, chas v'shalom. For everything is nullified through the illumination of the Ratzon — hinted at by the olive leaf that the dove brought toward evening, hinting at the era of ikvos M'shicha [the heels of Mashiach], the aspect of (Zechariah 14): "V'hayah l'ais erev yihyeh or" — "And it shall be: toward evening there shall be light."

Therefore it is indeed explained in the Midrash HaNe'elam on this verse — "V'hinai alai zayis" — that were it not for the lamps of the Menorah, the aspect of the Chanukah lamp, the remnant of Yehudah would have already perished from the world. For our essential survival now is through the illumination of the Ratzon — the aspect of the lamps of the Menorah, as above.

— Chapter headings for Hilchos Pesach, connected to Hilchos Bircas HaShachar, follow, based on the Torah that "Moshe stands between sh'mad and ratzon." —

Chapter Headings for Hilchos Pesach, connected to Hilchos Bircas HaShachar
Based on LM I:215

Pesach and Shavuos — The Upper Pidyon

§49

This is the aspect of Pesach and Shavuos. For on Pesach was the beginning of Yisrael's drawing close to their Father in heaven — when they left the impurity of the idol-worshipping nations, the aspect of sh'mad [forced apostasy; spiritual destruction — here used as a Kabbalistic term for the state of being cut off from holy ratzon], to draw close to Him and be included in the upper Ratzon [Divine Will — the supreme desire/will of the Creator, which is the core concept of this entire Torah]. This is the aspect of the upper all-encompassing pidyon [redemption — both the spiritual act of sweetening harsh judgments and the practice of bringing a monetary redemption to a tzaddik], for the geulah [redemption from exile] of Mitzrayim [Egypt — also a Kabbalistic term for spiritual constriction and bondage] is the aspect of pidyon, as it is written (Devarim 7): "V'hapod'cha mibais avadim" — "He redeemed you from the house of slaves."

But this pidyon is through the aspect of Ra'ava d'Ra'avin [Aramaic: "the Will of wills" — the supreme, all-encompassing Divine pleasure that is revealed at the time of Shabbos Minchah; the highest root of ratzon] — the aspect of the Yud-Gimmel Tikkunai Dikna [the Thirteen Rectifications of the Beard — Kabbalistic configurations of Divine mercy flowing from Arich Anpin, through which harsh judgments are sweetened at their root] — which is merited only on Shavuos, kabbalas haTorah [the receiving of the Torah]. Then Yisrael were converted — as Rashi explains: they entered through sprinkling and immersion like a gair [convert], etc. Therefore on Shavuos He truly was revealed as an Elder full of mercy — the aspect of the Tikkunai Dikna that Moshe drew down, the aspect of the pidyon. But at the time of Yetzias Mitzrayim [the Exodus from Egypt] it was difficult to draw this upper pidyon. Therefore Yetzias Mitzrayim was very difficult — which is why Moshe initially refused the mission, saying (Shemos 4): "Sh'lach na b'yad tishlach" — "Please send through whomever You will send." For he knew he did not have the power to draw this aspect in completeness. Therefore they would certainly corrupt afterward, and whatever would happen would happen. The essential geulah would be through Mashiach — who is Moshe himself, who specifically after his histalkus [passing from this world] ascended there, etc. — and he extends in every generation through all the true tzaddikim who are the aspect of Mashiach, until he completes the geulah through the upper pidyon.

But Hashem compelled him to go and redeem them, and promised He would be with him so that he could draw down the illumination and sweetening even now. Still, the essential illumination was at Mattan Torah [the Giving of the Torah at Sinai], as above. But now, at the time of Yetzias Mitzrayim — before Mattan Torah — it was very difficult to draw the pidyon. However, Hashem had compassion on us and illuminated upon us an illumination beyond the normal level, not according to the order — which is the aspect of Pesach: He "skipped" over the order of levels, etc., as explained in the kavanos [Kabbalistic meditations of the Arizal] and in our writings many times. Even though they had not yet merited through an awakening from below the aspect of the pidyon, Hashem illuminated upon them from above a wondrous illumination through which they were redeemed.

Therefore we are obligated to eat matzah — the aspect of mahn, bread from heaven without any labor or toil at all — the aspect of (Shemos 12): "V'gam tzaidah lo asu lahem" — "They did not even prepare provisions for themselves" — as stated in the passage: "Vayofu es habatzaik... ugos matzos..." — "They baked the dough... cakes of matzos..."

§50

For chametz is the aspect of the labors and toil through which people exert themselves to draw their livelihood — as though there is some way of nature. In truth this is falsehood and lies, for there is no nature at all. Even one who toils in commerce or craftsmanship to earn a livelihood — the livelihood does not come through nature at all, as it is written (Devarim 8): "V'zacharta es Hashem Elokecha, ki Hu hanosain l'cha koach..." — "You shall remember Hashem your God, for He is the One who gives you strength..." — "Arai yahiv l'cha aitzah l'miknai nichsin" — "He gives you counsel to acquire possessions." For: "Ki lo mimotza umima'arav..." — "Not from the east nor from the west..." — "Ki Elokim shofait" — "For God is the judge" — there is no poverty from one's craft, nor wealth from one's craft, as we see with our own senses.

Rather, the essential toil of livelihood is drawn from the sin of Adam HaRishon, when it was decreed: "B'zai'as apecha tochal lechem" — "By the sweat of your brow you shall eat bread" — from which the thirty-nine labors are drawn. The tikkun is through Shabbos, as it is written (Shemos 35): "Shaishes yamim ta'aseh m'lachah, u'vayom hash'vi'i... Shabbos..." — "Six days shall work be done, and on the seventh day... Shabbos..." Shabbos is the aspect of bittul — the aspect of the pidyon — through the ais ratzon that shines on Shabbos. From there kedushah is drawn to the six weekdays, so that even when engaged in commerce and labor, one remains holy with the kedushah of Shabbos — not absorbed in them, saved from the aspect of "Shatu ha'am v'laktu" — "the people went about and gathered" — in foolishness, etc.

Therefore one brings money to the tzaddik for a pidyon — for the sweetening of the dinim [harsh Divine judgments]. The essential dinim are in money — the aspect of the thirty-nine labors, the aspect of a person's eating and livelihood that was corrupted through the eating of the eitz hada'as [Tree of Knowledge]. Therefore one must bring money specifically. When the tzaddik eats and sustains himself from this money — and his eating is in the aspect of (Yeshayahu 58): "V'hisbia b'tzachtzachos nafshecha" — "He will satisfy your soul in radiance" — from which is the root of the pidyon — through this all the dinim are sweetened through the pidyon.

This is the aspect of the mitzvah of eating the three Shabbos meals. Specifically through the eating of Shabbos — especially the third meal — the pidyon is drawn, for then is the ais ratzon [time of Divine favor]. This is the aspect of eating matzah — the aspect of oneg Shabbos, as brought: the aspect of (Yeshayahu 66): "L'ma'an tamotzu v'hisanagtem..." — "So that you may suckle and delight..." — the aspect of mahn — the aspect of pure trust without any labor at all.

But after Kri'as Yam Suf — when the aspect of Yosef was awakened (he too departed on Shabbos at Minchah), and for this reason "Vayikach Moshe es atzmos Yosef" — "Moshe took the bones of Yosef" (Shemos 13) — and this was when Yisrael were engaged in the Bizas HaYam [the spoils of the sea], which was a great tikkun, for they fulfilled a great mitzvah that Hashem commanded them (ibid. 11): "Dabair na v'yish'alu..." — "Please speak, and they shall borrow..." — in order to fulfill: "V'acharai chain yaitzu birchush gadol" — "And afterward they will go out with great wealth" (Beraishis 15). For the wealth itself that Yisrael took from Mitzrayim is the aspect of the pidyon — the money the common person gives to the tzaddik — through which specifically the din is sweetened. In the collectivity of Yisrael, they are all tzaddikim — and when they brought the money and wealth from the contamination of Mitzrayim into the kedushah of Yisrael (who are the aspect of tzaddikim), this is the aspect of pidyon. But all of this was through the power of the great true tzaddik who ascends to Ra'ava d'Ra'avin.

Therefore, even though the Bizah was a great mitzvah — nevertheless, "Chacham laiv yikach mitzvos" — "The wise-hearted takes mitzvos" (Mishlai 10) — this is Moshe, who then took the bones of Yosef who departed there. For specifically through this power can one sweeten the dinim through the upper pidyon via the Bizah and wealth they took. But the essential revelation of the kedushah of Yosef HaTzaddik was at the time of Kri'as Yam Suf, as it is written (Tehillim 114): "Hayam ra'ah vayanos" — "The sea saw and fled," etc. By then they had already counted six days of the Omer [the forty-nine-day counting period between Pesach and Shavuos] — and the omer of barley is the aspect of the sweetening of the dinim, as is known. They were grasped in livelihood more intensely, and one must count seven weeks "mimochoras haShabbos" — "from the day after the Shabbos" — to draw the kedushah of Shabbos. The essential thing: even when engaged in worldly occupation — commerce and labor — it should be in the aspect of the kedushah of Shabbos. And then afterward, the chametz is permitted — since we have already received the remedy.

Korban Todah — Matzah and Chametz Together

§51

This is the aspect of the Korban Todah [thanksgiving offering] — which is precious and important above all other korbanos, for all others will be nullified in the future except the Korban Todah. It contained both chametz and matzah. For the todah is brought when one emerges from trouble and din — through the pidyon. Then one brings chametz and matzah: first, three types of matzah, and afterward, loaves of chametz bread. For the essential beginning — both in general and in particular — is the aspect of matzah: one need not do anything at all — the aspect of "V'gam tzaidah lo asu lahem" — "They did not even prepare provisions." Afterward one engages in some occupation — the aspect of "Tov Torah im derech eretz" — "Torah is good with worldly occupation." But the essential thing is the Torah — the aspect of (Mechilta B'shalach 17): "The Torah was given only to the eaters of the mahn" — the aspect of matzah.

Even in the Torah and mitzvos themselves, one needs both aspects: one need not do anything, for what are we? — as our Sages said (Avos 2): "Lo alecha ham'lachah ligmor" — "It is not upon you to complete the work." For the essential thing is the ratzon. But afterward, one does. This secret will be fully revealed only in the future — which is the aspect of the todah that will remain in the future. For everything will be nullified and nothing will remain except todah — thanksgiving — to give thanks to His Name always: that He did not make us a gentile, that He separated us from those who err, and chose us from among the nations as a treasured people.

§52

Therefore on Shavuos one brings the Shtai HaLechem [Two Loaves] — specifically from chametz. This is the aspect of the todah. For Pesach and Shavuos are bound to one another — "mimochoras haShabbos" until "mochoras haShabbos" — and the matzah of Pesach and the chametz of Shavuos are included together, which is the aspect of todah.

Then we read Megillas Rus — she being a convert, from whom came Dovid Mashiach, who also departed at the ais ratzon — through whom the pidyon will be completed in fullness, and through whom He will redeem us from galus [exile] with a complete geulah, as it is written (Daniel 7): "V'ad Atik Yomaya m'ta..." — "He reached unto the Ancient of Days..."

Therefore we stay awake on the night of Shavuos — for then the pidyon is completed, which is the aspect of the awakening from sleep, as above. Now, all our vitality is through Moshe, who stands between sh'mad and ratzon, elevating every person each day from whatever passes over him — especially regarding money and livelihood, for when one blemishes in this, it is the aspect of sh'mad. From there he elevates each time through the above aspect.

§53

Therefore we must eat maror [bitter herb] on Pesach — a remembrance of "Vaymar'ru es chayaihem ba'avodah kashah" — "They embittered their lives with hard labor" — the bitterness of the toil and burden of livelihood and money, the aspect of the bitterness of the world. This cannot be sweetened except through salt — the aspect of dipping. Now we dip in charoses — "chas Rus" — "Hashem had mercy on Rus" — that the Merciful One has compassion on us through the power of the tzaddik, the aspect of Mashiach who came forth from Rus the convert.

§54

For the essential sweetening is drawn through the Torah, which is expounded through the thirteen rules — the aspect of the Yud-Gimmel Tikkunai Dikna, from which the pidyon is drawn. Similarly, tefillah — which is the essential sweetening — is in the aspect of the thirteen: for we say the thirteen rules by which the Torah is expounded; and the thirteen praises in Yishtabach; and the Thirteen Middos of Mercy, etc.

The essential order of tefillah and the entire order of the day is berachos and thanksgiving — the aspect of todah. For we make a berachah on everything — this is the aspect of Bircas HaShachar and all other berachos and thanksgivings of tefillah and of blessings on food, etc. For the essential thing is todah — thanksgiving, as above.

Moshe Buried Opposite Beis Peor — From Sh'mad to Ratzon

§55

This is the aspect of (Devarim 34): "Vayikbor oso bagai mul Bais P'or" — "He buried him in the valley opposite Beis Peor." Whenever Peor [a notorious form of avodah zarah] wants to be aroused, chas v'shalom, Moshe stands against it to subdue it — as brought in Tosafos, Sotah 14a, in the name of the Midrash. For Moshe was buried in the aspect of Ra'ava d'Ra'avin, from which the pidyon is drawn — through which he elevates from sh'mad, from the aspect of Peor, to the aspect of ratzon.

"U'Moshe alah el ha'Elokim" — "And Moshe ascended to God." "Moshe" has the same letters as "mashehu" [something, the slightest amount] — the aspect of the nekudas hamashehu [the infinitesimal point] between chametz and matzah. This is the aspect of the kutz'a of the letter daled of "Echad" — through which one elevates from sh'mad to ratzon. For this reason he is called Moshe — "Ki min hamayim m'shisihu" — "For I drew him from the water." (See below.)

This is the aspect of the mitzvah of Kri'as Shma — the essential emunah, the opposite of avodah zarah [idol worship]/ail achair, the aspect of sh'mad. The essential unity is the kutz'a of the letter daled — the aspect of the tzaddik, the nekudah of Moshe who elevates, etc. This is: "Hashem Elokainu Hashem Echad" — the aspect of "Hashem Hu ha'Elokim" — "Hashem, He is God" — that the hashgachah [Divine Providence] and the occupation, etc. — all are one. For nature (the aspect of Elokim) is included in hashgachah. This is "Baruch Shaim Kevod Malchuso L'Olam Va'ed" — the aspect of Yichuda Tata'ah [the lower unification]: even in this lower world where the error of nature exists, we know the truth — that in all the lowest worlds and all the lower levels, blessed and praised is the Name of His glorious kingship forever and ever.

§56

In the Idra Rabbah it states: "There is a metzach and there is a metzach." "Metzach" [forehead] — its letters reversed spell "chametz." This is the aspect of (Yirmiyahu 3): "U'metzach ishah zonah hayah lach, mai'ant hikalaiim" — "You had the forehead of a harlot; you refused to be ashamed" — which is cited in the Idra Rabbah. One must destroy it completely on Pesach. But on Shavuos, when we ascend to the Dikna — the aspect of the Metzach HaRatzon [the Forehead of Divine Will — the Kabbalistic "higher forehead" that radiates pure ratzon, in contrast to the metzach hanachash (forehead of the serpent) that radiates denial of ratzon] from which the sweetening of the all-encompassing pidyon is drawn — then the essential sweetening is specifically through chametz, in the Two Loaves.

The Forty-Nine Letters and the Omer

§57

Shma and Baruch Shaim Kevod Malchuso L'Olam Va'ed contain forty-nine letters — twenty-five and twenty-four — the aspect of the forty-nine days of the Sefirah [the counting of the Omer between Pesach and Shavuos]. The essential thing is to draw the twenty-five letters of the Yichuda Ila'ah (Shma, etc.) to the twenty-four letters of Baruch Shaim — of which it is said in galus: "Al yashuv dach nichlam" — "Let not the oppressed turn back in shame." This is the upper pidyon, whose essence is through the nekudah — the kutz'a of the letter daled of "Echad" — which is the totality of all twenty-five letters of the Yichuda, to sweeten all the twenty-four courts, to nullify the poverty and galus — the aspect of dach [oppressed, impoverished].

This is the aspect of the omer of barley — the aspect of dinim — upon which the sweetening is drawn through the waving to six directions, as in the daled of "Echad" upon which one concentrates. Then one counts the forty-nine days, as above. Therefore the twenty-four thousand students of Rabbi Akiva died during the days of the Omer (Yevamos 62b) — twenty-four specifically — for they did not sweeten the twenty-four courts. The essential reason: they lacked ahavah [love] — which equals "echad" in gematria. For it is impossible to be included there except through love and unity among Yisrael. The unity of Yisrael is His unity — the aspect of "Atah Echad v'Shimcha Echad, u'mi k'amcha Yisrael goy echad ba'aretz" — "You are One, Your Name is One, and who is like Your people Yisrael, one nation in the land" — said on Shabbos at Minchah, when the Metzach HaRatzon is revealed.

Therefore specifically Rabbi Akiva said: "V'ahavta l'rai'acha kamocha — zeh k'lal gadol baTorah" — "'Love your fellow as yourself' — this is a great principle of the Torah" (Beraishis Rabbah Ch. 24). Rabbi Akiva was also a descendant of gairim — as our Sages said (Berachos 27b; see Rabbainu Nissim Gaon).

§58

This is what our Sages said (Pesachim 56a) regarding Baruch Shaim Kevod Malchuso L'Olam Va'ed — concluding with the parable of the princess who smelled the fragrance of the spiced pot [tzikai k'dairah]. For Yaakov wished to reveal the kaitz [the predetermined end-time of the exile], etc. — until he opened and said: "Baruch Shaim Kevod Malchuso L'Olam Va'ed." For he now saw that even though they were strong in His unity with complete emunah, it was still not possible to reveal the sealed kaitz. For one must draw the upper Yichud — the aspect of Shma Yisrael — to draw the wondrous light and sweetening to the Yichuda Tata'ah, where all the twenty-four courts reside — the aspect of the twenty-four letters of Baruch Shaim. Through this one elevates from sh'mad to ratzon — by drawing the wondrous sweetening downward, until the dinim are clarified, the complete waste falls below, and whatever good can be clarified is clarified and ascends from sh'mad to ratzon. These are the aspect of the gairim who are elevated through this — the aspect of the secret of Havdalah that is made adjacent to Minchah of Shabbos, etc.

Therefore Moshe did not say it explicitly in the written Torah — even though he knew of it and transmitted it to us orally to say in Kri'as Shma. He did not state it openly in the Torah, because it is a concealed and hidden secret — the aspect of the secret of the tzikai k'dairah [fragrance of the spiced pot]: to elevate the holiness that has fallen very, very far — the aspect of the gairim who are elevated from such disgraceful places, from sh'mad to ratzon. This is accomplished by first illuminating upon them a wondrous illumination from the pidyon — from the upper Ratzon.

Chapter Headings for Hilchos Pesach (continued) & Conclusion
Based on LM I:215

The Twenty-Four in All Their Forms

§59

The twenty-four types of pidyonos [redemptions — the practice of bringing a monetary redemption to a tzaddik to sweeten harsh judgments] that sweeten the twenty-four courts [batai dinim — channels of Divine judgment through which all harsh decrees flow] — this is the aspect of the twenty-four priestly gifts. For the kohain [priest] is the aspect of the rav and tzaddik [the righteous leader], to whom one must give from everything as a pidyon — and they are twenty-four. This is the aspect of the twenty-four books of the Torah; the aspect of the twenty-four adornments of the bride, etc.; the aspect of "v'chadah al shichmah" — "her pitcher upon her shoulder" — mentioned in the Zohar HaKadosh. This is the aspect of the twenty-four chapters of Maseches Shabbos. From the intensity of the dinim [harsh Divine judgments] in the twenty-four, the grasp of the twenty-four species of impure birds is derived — those from which Hashem commanded us to separate. This parshah is read on Pesach, for then is the Seder of Sh'mini.

This is the aspect of (Yeshayahu 54): "V'samti kadchod shimsho'sayich" — "I will set your windows of rubies" — mentioned in the Zohar HaKadosh regarding the aspect of the twenty-four. This is also the aspect of the twenty-four priestly and Levite watches; and the twenty-four hours of the day — which are the aspect of the twenty-four permutations of the Name A-d-n-y, sweetened through the twelve permutations of the Tetragrammaton of the day and twelve of the night (see Likutai Torah of the Arizal on Yeshayahu 13b). All of this is the aspect of the forty-nine days of the Sefirah [Sefiras HaOmer — the forty-nine-day counting period between Pesach and Shavuos], as above.

The Sefirah — Drawing Illumination Level by Level

§60

The essential Sefirah begins with the waving of the omer and counting — to draw the mochin [Kabbalistic intellective lights — channels of holy consciousness] in orderly fashion, level by level, in order to merit ascending to the holy Dikna [the Divine "Beard" — Kabbalistic configurations of supreme mercy], the aspect of Ra'ava d'Ra'avin [Aramaic: "the Will of wills" — the supreme, all-encompassing Divine pleasure revealed at Shabbos Minchah; the highest root of Ratzon] on Shavuos [the festival of the Giving of the Torah]. Each day an illumination and sweetening is drawn from there — for the way is that whenever one prepares oneself to ascend to a certain level, an illumination is immediately drawn from the ultimate summit of that level. This is the aspect of (Yeshayahu 46): "Magid mairaishis acharis" — "He declares from the beginning the end."

Therefore there are seven weeks, seven times seven — to elevate all those who have fallen from sh'mad [forced apostasy; spiritual destruction — here a Kabbalistic term for the state of being cut off from holy Ratzon] to ratzon [Divine Will — the supreme desire/will of the Creator, the core concept of this entire Torah]. This is what the gairim [converts] and those very far away need — and likewise every person according to his level, his ascents and descents, needs this at every time, as above. As explained in the name of the Baal Shem Tov z"l on the verse "V'sartem va'avadtem..." — "You will turn aside and serve..." Therefore one must work to elevate from the aspect of (Mishlai 24): "Sheva yipol tzaddik v'kam" — "The righteous one falls seven times and rises" — in which all the falls and descents of every person are included. One must sustain them through the seven restorers of reason — binding them to the Torah, the aspect of (ibid. 9): "Chatzva amudehah shiv'ah" — "She has hewn her seven pillars" — comprised of all seven middos [character traits / Divine attributes], the seven days of building, the seven days of Beraishis [Creation].

All through the power of the true tzaddikim who are comprised of the Seven Shepherds — the last of whom is Dovid, who is Mashiach [the ultimate Redeemer], who will be comprised of all of them. Through him is the essential hope, and all strengthening even now comes from there. Therefore Dovid equals fourteen in gematria [the numerical value of Hebrew letters] — twice seven — the aspect of "sheva yipol," the aspect of "sheva so'avos b'libo" — "seven abominations in his heart" (Mishlai 26), the seven chambers of Gehinnom, the seven lands, etc. — all aspects of the seven of descent. One must elevate from there to the Torah — "Chatzva amudehah shiv'ah" — and the aspect of (Tehillim 119): "Sheva bayom hilalticha" — "Seven times a day I praise You" — said regarding Bircas Kri'as Shma. One transforms the descent into ascent — the aspect of (Tehillim 12): "Imros Hashem amaros t'horos... m'zukak shiv'asayim" — "The words of Hashem are pure words... refined sevenfold."

Therefore Dovid said (Shmuel I 20): "K'fesa baini..." — "There is but a step between me [and death]..." This is the aspect of twice twenty-four — the aspect of Ka"D Ko"D — totaling forty-eight. This is the aspect of the forty-eight things by which the Torah is acquired — which subdue the aspect of Cham [=48 in gematria], the aspect of Mitzrayim. Then the Torah is acquired — comprised of forty-nine facets. Through this one merits on the fiftieth day, which comprises all, to ascend to Ra'ava d'Ra'avin — the Yud-Gimmel Tikkunai Dikna [the Thirteen Rectifications of the Beard — Kabbalistic configurations of supreme mercy through which harsh judgments are sweetened] — studied on Shavuos in the Idra Rabbah [a section of the Zohar]. From there is the pidyon — the fiftieth gate, the aspect of Shavuos.

Now we merit this, etc. — but the essential completion will be through Mashiach. All of this is the tikkun [rectification] of the Airev Rav [the Mixed Multitude — the insincere converts who left Mitzrayim (Egypt) with Yisrael] who blemished the upper da'as [holy knowledge/awareness], the enlarged daled of "Echad," as brought in the Likutai Torah of the Arizal, Parshas Bo, on Parshas Kadaish. The prohibition of chametz on Pesach is the aspect of the blemish of the Airev Rav. He Who said to His world "Enough!" shall say "Enough!" to our troubles — the aspect of (Iyov 28): "Kaitz sam lachoshech" — "He has set a limit to the darkness" — and: "Asher samti chol g'vul layam" — "I have set sand as the boundary for the sea." All through the aspect of Dovid, whose gematria is Dai [=14, "enough"] — for he is the aspect of Mashiach who will say "Enough!" to our troubles and redeem us. So too now for every individual — that there be a limit to the troubles of his soul, to redeem him through the pidyon. "Ki im Hashem hachesed, v'harbai imo f'dus, v'Hu yifdeh..." — "For with Hashem is lovingkindness, and abundant redemption is with Him, and He will redeem..." — "Podeh u'matzil, hapodainu miyad m'lachim..." — "He redeems and saves, He who redeems us from the hand of kings..." — "Ki fadah Hashem es Yaakov u'g'alo..." — "For Hashem has redeemed Yaakov and rescued him..." These are said every day. "Baruch Podeh u'Matzil, Baruch Sh'mo" — which in gematria equals "Ratzon" — as above.

The Tzaddik Reaches All Levels

§61

The general principle: the tzaddik, the aspect of Moshe, who works to elevate from sh'mad to ratzon — this is also needed by every person according to his level. For even upright people, when they turn aside from Hashem, this is considered avodah zarah [idol worship] — the aspect of sh'mad, rachmana litzlan — as brought in the name of the Baal Shem Tov z"l on the verse "V'sartem va'avadtem elohim achairim." Even one who has fallen and become exceedingly far, however he may be — upon all of them the mercy of the tzaddik reaches to awaken and elevate him from sh'mad to ratzon. This is essentially through the power of the pidyon — through the Metzach HaRatzon [the Forehead of Divine Will — the Kabbalistic "higher forehead" that radiates pure Ratzon, in contrast to the metzach hanachash (forehead of the serpent) that radiates denial of Ratzon]. The tzaddik, through the greatness of his power, draws chesed [lovingkindness], rachamim [mercy], and wondrous ratzon from there — until the ratzon illuminates downward, even in all the lowest levels, even in the ten crowns of impurity. The holy ratzon reaches all the nefashos [souls] that have fallen there — until even there they are aroused each time with a strong ratzon and good yearnings for Hashem.

For those who have fallen so greatly cannot be revived and brought back except through ratzon — illuminating upon them from above, from the upper Ratzon, from the Metzach HaRatzon — down to the very lowest level, until even those who fell through the intensity of the dinim to the aspect of "metzach ishah zonah" are also aroused with a good and strong ratzon for Hashem, and elevated from sh'mad to ratzon. For it is known that the lower one has fallen, the higher the place from which mercy must be aroused upon him.

This is the aspect of Sefiras HaOmer — waving the omer of barley, which is the aspect of animality, the minchas k'na'os [jealousy offering] of the sotah [the suspected adulteress] — the blemish of licentiousness that comes through a ruach shtus [spirit of foolishness], through the metzach ishah zonah [the "forehead of the harlot" — brazen impurity]. Now we begin to draw an illumination from the summit of the ascent — that we will merit on Shavuos, the Metzach HaRatzon. Through this power we wave the omer of barley to sweeten the dinim and nullify the spirit of foolishness — the animalistic behavior, the aspect of barley which is animal food — elevating everything to Hashem through the kohain who waves it in the Beis HaMikdash [the Holy Temple] in all six directions, declaring that all belongs to Hashem. This is the daled of "Echad" — where we proclaim His sovereignty in all six directions. In these lowest levels one can only be aroused through ratzon. Then one begins to count seven weeks to purify oneself from the contamination of Mitzrayim and merit drawing upon oneself each day holy mind and da'as — the aspect of the kedushah of kabbalas haTorah [the receiving of the Torah]. All of this is explained in the Torah "V'es ha'orvim tzivisi" (LM II:4), spoken on Shavuos — there it is explained about the metzach of the nachash [the "forehead of the serpent" — the root of atheistic/naturalistic thinking that denies Divine will], the root of the wisdom of nature, which must be subdued through tzedakah [charitable giving]. Through this one rectifies the blemish of the long-lived elders of the generation who lack completeness, and through this strengthens the Metzach HaRatzon. For a person must add kedushah and da'as each day all the days of his life — this is the essential meaning of long life. See there well. All of this is the aspect of the Sefirah — counting the days of the Omer — through which one draws each day holy mind and intellect, as explained well in the kavanos [Kabbalistic meditations] of the Arizal. But all this power is drawn from the tzaddik, the aspect of Moshe, who stands between sh'mad and ratzon, elevating from the contamination of Mitzrayim [Egypt — also a Kabbalistic term for spiritual constriction] (full of kefiros [heretical denials of God] and licentiousness — all the aspect of sh'mad) to ratzon.

§62

The essential tikkun is through all three tzaddikim who departed on Shabbos at Minchah in Ra'ava d'Ra'avin, the Ratzon of retzonos — Yosef, Moshe, and Dovid. For this reason we say "Tzidkas'cha" three times then. Mashiach will be comprised of all of them, and through him will be the essential tikkun. For the tikkun of everything depends only on the true tzaddikim who are the aspect of Mashiach — the aspect of these three tzaddikim. The essential tikkun is through the illumination of the Ratzon, as above — and as our Master and Teacher z"l spoke abundantly about this: that the essential thing is the ratzon, as explained in our writings at length.

For there are young people who are still upright and have not yet corrupted — and even they must be awakened to merit arichas yamim [long life] of kedushah, adding kedushah and da'as each day. This is the aspect of Yosef — the aspect of additional kedushah (tosefes). For Yosef conquered his inclination and stood in the test, and through his power all who truly wish to do so can also conquer their inclination and constantly strengthen themselves with a strong ratzon for Hashem — adding kedushah and da'as each day.

But there are many who have already corrupted greatly — some exceedingly so, rachmana litzlan — and this is very common, especially now. They need to be elevated. This is the essential work of Moshe Rabbainu, who is always engaged in elevating from sh'mad to ratzon. Moshe is called by this name because "Ki min hamayim m'shisihu" — "For I drew him from the water" — hinting at the future: Moshe descends into the depths of the treacherous waters of Mitzrayim and draws up the fallen nefashos that have fallen into the waters of the Flood itself, rachmana litzlan. For Moshe is the tikkun of the waters of the Flood — as brought in the writings on the verse "B'shagam hu vasar" — "B'shagam" has the same letters as "Moshe." The galus [exile] of Mitzrayim was to rectify the sin of the generation of the Flood — for this reason they threw the children into the river, and Moshe too had to descend there. He emerged through Bas Pharaoh herself, who converted then. For this he is called Moshe — to hint that through the greatness of his power (to elevate from sh'mad to ratzon), when he was born and descended into the river of Mitzrayim, not only could the river not swallow him, but through his power he instilled thoughts of teshuvah [repentance; return to God] in Bas Pharaoh until she converted — the aspect of elevating from sh'mad to ratzon — until she herself drew him physically from the river. So too now, all his work is always to draw all the fallen from the treacherous waters, from the waters of the Flood — all through the power of the sweetening drawn from the upper Ratzon to which he ascended.

When these nefashos are elevated — whether b'nai Yisrael returning in teshuvah or gairim converting — he raises them to the Metzach HaRatzon and constantly strengthens them not to err, chas v'shalom, after the wisdom of nature drawn from the metzach of the nachash — from which comes all desire for money, in which all avodah zarah is rooted, the aspect of sh'mad.

This is a general principle: all the middos — whether good or bad — are all interconnected, as brought elsewhere. "Mitzvah goreres mitzvah, va'avairah goreres avairah" — "One mitzvah leads to another, and one avairah leads to another." Therefore when one falls, chas v'shalom, and the desire for money overpowers — chasing vanity with tremendous exertion to earn money (usually unsuccessfully, and if sometimes earning, it is never enough, especially nowadays) — then all the other desires return and overpower: envy, desire, honor — especially the general desire, which is the root of the evil inclination. For the blemish of the bris [the covenant — referring to sexual purity] and the blemish of the desire for money are interconnected, as brought in the Torah "Tzivisa tzedek aidos'cha" [LM I:23].

Therefore, even when these nefashos have been elevated and the illumination of the Metzach HaRatzon shines upon them, the adversary still lies in ambush constantly — renewing himself against every person each day, as our Sages said (Kiddushin 30b) — especially against those who have already stumbled. He schemes to cause them to fall again, chas v'shalom. The essential cause is that the illumination of the Metzach HaRatzon is not yet strong enough within them, as explained in the Torah. Then one must return and strengthen himself by giving abundant tzedakah to strengthen the ratzon.

This is the aspect of Dovid — the essential aspect of Mashiach, Mashiach ben Dovid — who waged a great war against the metzach of the nachash (the aspect of Golyas, as explained there). Now the essential hope is through him — he fights against the metzach of the nachash so that emunas haRatzon not weaken (from which come all the falls, chas v'shalom) — strengthening every single person each day, however he may be, to renew himself each day with strong retzonos for Hashem — even if whatever passed over him has passed. All through the power of tzedakah. And if one cannot give tzedakah properly, it has already been revealed that when one is zealous with the jealousy of Hashem Tz'vakos, it is considered like tzedakah, and through this one sweetens the charon af [Divine wrath] — the aspect of Pinchas: "Haishiv es chamasi mai'al b'nai Yisrael b'kan'o es kin'asi b'socham" — "He turned back My wrath from upon b'nai Yisrael by being zealous with My jealousy among them."

He engages in this constantly — strengthening the ratzon each time through wondrous tikkunim — until the holy ratzon illuminates in every person however he may be, elevating him each time from doubts, etc. This too is the aspect of elevating from sh'mad to ratzon. He has completed, and he will complete. Therefore Dovid in gematria equals Dai — the aspect of Sha-dai — the aspect of (Beraishis 43): "V'Ail Shadai yitain lachem rachamim, v'shilach es achichem achair..." — "May God Almighty give you mercy, and send your other brother..." — hinting at the end of this geulah [redemption from exile]: He Who said to His world "Enough!" shall say "Enough!" to our troubles. This applies both collectively and individually: collectively — that He say "Enough!" to our troubles, for the servitude has already lasted so long and the galus has extended exceedingly. Certainly, ultimately He will say "Enough!" and hasten to redeem us with an everlasting geulah, as it is written (Eichah 4): "Lo yosif l'haglosaich" — "He will no longer exile you." And individually — for each person, especially those who have already begun somewhat and the true tzaddik has already elevated them from where he elevated them (as each one knows in his own soul) — and yet what passes over them each day continues to pass. They must trust in the power of the elders of kedushah who work to strengthen the ratzon and draw upon us the aspect of Dovid Mashiach — who will say "Enough!" to the troubles of every individual soul. "Ki kaitz sam lachoshech" — "He has set a limit to the darkness" — and certainly He will not contend forever. The essential thing is to strengthen oneself through the power of the tzaddikim.

Thus these three tzaddikim — Yosef, Moshe, Dovid — who departed in Ra'ava d'Ra'avin at the ais ratzon [time of Divine favor] — accomplish three tikkunim: (1) Yosef: to elevate and strengthen those who are still upright — that they not fall, not turn aside, chas v'shalom, in the aspect of "V'sartem va'avadtem" — but constantly strengthen themselves with a strong ratzon for Hashem. (2) Moshe: to further elevate those who have already fallen to wherever they have fallen — actually raising them up. (3) Dovid: the essential aspect of Mashiach, Mashiach ben Dovid — whose essential work is to complete the geulah, both collectively and individually: even those already elevated from sh'mad to ratzon must be strengthened not to fall again through whatever passes over them. Through this the geulah will be completed and He will say "Enough!" to our troubles, speedily in our days, amain.

This is what is written in the sefarim: the essential sweetening of the dinim is to transform "tzarah" into "r'tzai" [same letters rearranged: from "trouble" to "desire/will"]. For the essential tikkun is through the aspect of r'tzai — the aspect of the upper Ratzon — as above.

"Elu Devarim Sh'ain Lahem Shi'ur" — Things Without Measure

§63

This is the aspect of what we say every day after Bircas HaTorah: the Mishnah of "Elu d'varim sh'ain lahem shi'ur" — "These are the things that have no measure: pe'ah, bikurim, r'ayon, g'milus chasadim, and Talmud Torah." For it has already been explained that the essential thing is the ratzon — through which one merits Torah, etc. — and all good. The holy discourse is already printed in Sipurai Ma'asiyos regarding the greatness of the ratzon — which is the main thing.

This is the aspect of "these things that have no measure" — for they are all mitzvos through which one merits the illumination of the Ratzon. Therefore they have no measure — for the holy ratzon has no measure, because it is effective at every level, for every person in the world. Even one at an exceedingly low level benefits from the good ratzon — for through the good ratzon everything can be elevated. Conversely, even one at a very exalted level still needs ratzon — to strengthen himself with ever-newer ratzon for Hashem, for "ligdulaso ain chaiker" — "His greatness is unsearchable." Therefore the ratzon is in the aspect of "without measure."

Pe'ah and Bikurim are the aspect of tzedakah given from the produce and seven species to the kohain and to the poor — through which one merits ratzon, subduing the metzach of the nachash and strengthening the Metzach HaRatzon. Pe'ah and bikurim must be given immediately at the beginning of the produce: pe'ah at the time of harvest immediately, and bikurim as soon as the fruit begins to ripen. This is the aspect of the beginning of tzedakah — which is very precious — through which one merits ratzon, as explained in the Torah. The produce and fruits need to be rectified most from the sin of Adam HaRishon, which took hold especially in work of the land, as it is written (Beraishis 3): "Arurah ha'adamah ba'avurecha, b'itzavon tochlenah..." — "Cursed is the ground because of you; in suffering shall you eat of it..." From there come all the toils of the thirty-nine labors. The Torah therefore commanded that immediately upon harvesting, one give pe'ah to the poor — to purify the produce from the contamination of the nachash and draw upon it the illumination of the Ratzon, drawn essentially through tzedakah. Bikurim are even more precious — for they are brought to the Beis HaMikdash, where the illumination of the face of Hashem (the aspect of the upper Ratzon, the aspect of panim) essentially shines. Their primary time is Shavuos — Yom HaBikurim — kabbalas haTorah, whose essence is through the ratzon. Therefore on Shavuos He appeared as an Elder — the aspect of an Elder of exalted countenance — the aspect of ratzon, as explained there.

R'ayon is the mitzvah (Devarim 16): "Shalosh p'amim bashanah yairah'eh chol z'churcha es p'nai Hashem Elokecha" — "Three times a year all your males shall appear before the face of Hashem your God" — on the three regalim, which are the Mikra'ai Kodesh that call forth and reveal the Ratzon. Therefore one must then ascend and be seen in the Beis HaMikdash before the face of Hashem — to receive there the illumination of the Ratzon that is the aspect of the face of Hashem, shining in the Beis HaMikdash most intensely. Therefore r'ayon too has no measure — for the ratzon has no measure.

G'milus chasadim is the totality of all forms of tzedakah — whose essential purpose is for the sake of the ratzon — and therefore it has no measure. All of this is in order to merit kabbalas haTorah anew each day. Therefore Talmud Torah also has no measure — for the essential kabbalas haTorah is through the completeness of the ratzon, which has no measure.

Therefore we say this Mishnah every day after Bircas HaTorah — for each day one must draw upon himself the aspect of kabbalas haTorah anew, as it is written (Shemos 19): "Bayom hazeh ba'u midbar Sinai" — "On this day they came to the wilderness of Sinai" — and Rashi explains: each day it should seem in your eyes as though today you are standing at Har Sinai. As it is written (Devarim 6): "Asher Anochi m'tzav'cha hayom" — "That I command you today" — each day they should seem like new. Therefore we make Bircas HaTorah every day, saying: "Baruch Atah Hashem, nosain haTorah" — "Blessed are You, Hashem, Who gives the Torah" — in the present tense, for He gives us the Torah anew each day. The essence of this is through the renewal of the ratzon that must be renewed each day — as our Master and Teacher z"l said in the holy discourse: no person is alike to his fellow, and no day is alike to its fellow, regarding the renewal of the ratzon.

Thus each and every day — especially in the morning, when the neshamah is renewed in the aspect of "Chadashim lab'karim" — one must strengthen himself with a new holy ratzon. This is the essential kabbalas haTorah each day — for which we make Bircas HaTorah. Therefore we then say this Mishnah — "These are the things that have no measure" — the aspect of the illumination of the Ratzon that has no measure: the essential kabbalas haTorah anew each day.

§64

This itself is the aspect of Bircas Kohanim — said immediately after Bircas HaTorah. For the essential tachlis is that through the ratzon one merits the aspect of (Yeshayahu 61): "V'amdu zarim v'ra'u tzon'chem... v'atem kohanai Hashem tikaraiu" — "Strangers shall stand and tend your flocks... and you shall be called priests of Hashem" — that you will not need to engage in any of the thirty-nine labors, etc.

"Y'varechecha Hashem" — "May Hashem bless you" — with money, etc. Through the ratzon one merits yir'ah — a vessel to receive chesed — through which one needs no occupation at all. This is: "Y'varechecha Hashem" — with money — parnasah and wealth of kedushah, needing no occupation — the money and livelihood drawn through His kindness alone, the aspect of (Mishlai 10): "Bircas Hashem hi sa'ashir" — "The blessing of Hashem — it enriches." "V'yishm'recha" — "May He guard you" — from harmful forces, the aspect of fallen fears — that one be guarded from them and merit instead holy fear, the attribute of shamor [guarding]. Through yir'ah one merits the chesed through which one merits parnasah without toil, as explained there.

"Ya'air Hashem panav ailecha vichuneka" — "May Hashem illuminate His face upon you and be gracious to you" — the aspect of illumination of the face, the illumination of the Ratzon. "Yisa Hashem panav ailecha" — "May Hashem lift His face upon you" — the aspect of tzedakah, through which the essential lifting of the face occurs, the aspect of (Tehillim 17): "Ani b'tzedek echezeh fanecha" — "I in righteousness shall behold Your face." "V'yasaim l'cha shalom" — "May He grant you peace" — the aspect of "marbeh tzedakah, marbeh shalom" — "one who increases tzedakah, increases peace." For the essential tikkun is through tzedakah — through which one merits ratzon — through which one merits yir'ah — which is a vessel for chesed — through which one merits Hashem's blessing. All of this is contained in Bircas Kohanim — for kohanim specifically must deliver this blessing, being the aspect of chesed: "Olam chesed yibaneh" — "The world is built on chesed" — the aspect of "V'atem kohanai Hashem tikaraiu," as explained in the Torah. Therefore we engage in all this immediately after Bircas HaTorah — for the essential kabbalas haTorah each day anew is through the ratzon — the aspect of Bircas Kohanim and the Mishnah of "Elu d'varim sh'ain lahem shi'ur."

The Pidyon and Patience

§65

[Connected above, to the matter of the upper all-encompassing pidyon:]

Therefore, when the great true tzaddik makes a pidyon and the person has not yet seen his salvation — chalilah to entertain doubts about him. For certainly it is for a wondrous good: the pidyon was used for a much higher purpose — to make gairim, etc., as above. And certainly great good will come to the one who brought the pidyon as well. In the course of time, his salvation that he needed will also sprout — only he must wait a little. For in truth every person needs this upper pidyon — and through it we live and endure. Especially in this long, bitter galus, our essential survival is through these true tzaddikim who can at all times draw the ais ratzon.

For in truth, the essential salvation and mercy is to return to Hashem and be saved from sins — this is the essential mercy, as explained elsewhere (LM II:7). Every person needs this. According to his situation, every person needs a great salvation at all times — drawn from the pidyon — to be elevated from sh'mad to ratzon. When the tzaddik performs the upper pidyon and it is used above for a higher purpose — making gairim and ba'alai teshuvah through the sweetening of the charon af via the drawing of the upper Ratzon — certainly all salvations in the world are contained there, both physical and spiritual. For all troubles, chas v'shalom, come from the hiding of Hashem's face — the aspect of charon af. Through the pidyon, everything is sweetened and all salvations are drawn. Only one must wait, for "hama'amin lo yachish" — "the believer does not rush."

This is (Mishlai 16): "B'or p'nai melech chayim, u'r'tzono k'av malkosh" — "In the light of the king's face is life, and his favor is like a cloud of the late rain." This is said regarding the drawing of the Ratzon (as understood in the kavanos — the Tikkunai Dikna). At first glance, the comparison seems difficult — for clouds are difficult for a person, as our Sages said: "Kasheh yoma d'iva" — "A cloudy day is difficult." Why compare the wonderful good of His ratzon to a cloud of late rain? But according to the above: the cloud is difficult at first, but afterward when the rain descends through it, it certainly revives, for all blessings and bounty are drawn through rain and water, as it is written: "Yiftach Hashem l'cha es otzaro hatov lasais m'tar artzecha b'ito u'l'varaich es kol ma'asai yadecha" — "Hashem will open for you His good treasury to give rain for your land in its time and to bless all the work of your hands." The malkosh [late rain] comes with a delay — therefore His good ratzon is compared to a cloud of late rain. The salvation that comes from there is a complete salvation forever — only it comes with some delay. Understand this well.

This is (Tehillim 130): "Yachail Yisrael el Hashem, ki im Hashem hachesed, v'harbai imo f'dus" — "Let Yisrael hope in Hashem, for with Hashem is lovingkindness, and abundant redemption is with Him." He certainly does chesed — but "v'harbai imo f'dus" — He has many redemptions and salvations that He needs to bestow, redeeming from many kinds of troubles, physical and spiritual. Therefore one's lack cannot be filled immediately — one must only hope in Hashem, for He greatly redeems, and one must wait until He redeems from the trouble even greater than this one, and then this one too will be saved. "Ain ba'al hanais makir b'niso" — "The one who experiences a miracle does not recognize his miracle." The essential thing is that He redeems Yisrael through the upper pidyon of the tzaddikim — from all their sins — the aspect of making gairim. This is: "V'Hu yifdeh es Yisrael mikol avonosav" — "He will redeem Yisrael from all his sins" — through the pidyon. Therefore one must wait — the aspect of "Yachail Yisrael el Hashem." As written before: "Nafshi laShem mishomrim laboker, shomrim laboker" — "My soul [waits] for Hashem, more than watchmen for the morning, watchmen for the morning" — "Kivisi Hashem kivs'ah nafshi" — "I hoped in Hashem, my soul hoped" — hope upon hope.

This is (Eichah 3): "Chasdai Hashem ki lo samnu, ki lo chalu rachamav... Tov v'yachil v'dumam lishu'as Hashem" — "The kindnesses of Hashem — that we are not consumed, for His mercies are not exhausted... It is good to wait in silence for the salvation of Hashem." The kindnesses of Hashem are the abundant mercies drawn from the upper Ratzon through the upper pidyon — where there is the aspect of abundant mercies and chesed, as is known. But one must wait — the aspect of "Tov v'yachil v'dumam." The more one strengthens himself to hope in Hashem without forcing the hour, the closer his salvation draws. For through the hoping and trust itself, his salvation sprouts near.

Kri'as Shma — Sweetening the Twenty-Four Hours

§66

[Connected to Kri'as Shma:]

Therefore there are twenty-four words in the two daily recitations of Kri'as Shma — said every day, evening and morning — to sweeten all the twenty-four courts through the kutz'a of the letter daled, etc. For Kri'as Shma is the aspect of devaikus and bittul to the Ratzon of Ain Sof — the aspect of "Shma Yisrael" — "sh'mi'ah b'liba talya" — "hearing depends on the heart."

For each day has twenty-four hours — twelve hours of day and twelve hours of night. The tzaddikim and the God-fearing concentrate the twelve permutations of the Tetragrammaton in the twelve hours of the day, and similarly in the twelve hours of night. Through this they sweeten the twenty-four permutations of the Name A-d-n-y — the aspect of the twenty-four courts — sweetening the dinim that are grasped there.

The essential sweetening is drawn from Shabbos, when the ais ratzon primarily illuminates. Three days follow Shabbos and three days precede Shabbos: in the three days after Shabbos, the residual impression of the previous Shabbos illuminates; in the three days before Shabbos, the illumination of the coming Shabbos is drawn, as is brought. For all the vitality of the six weekdays comes from Shabbos, when the illumination of the Ratzon shines, sweetening and enlivening everything. In three days there are three times twenty-four hours — and three times twenty-four equals seventy-two, the aspect of chesed, as brought much in the writings of the Arizal regarding three times twenty-four; see there.

All of this is the aspect of Sefiras HaOmer — the aspect of "t'mimos tihyenah" — "they shall be complete" — for through them one sweetens the dinim by drawing upon oneself an illumination from the coming Shavuos, when the ais ratzon shines. Therefore they must be complete — to sweeten all the twenty-four hours of each and every day through the Sefirah.

§67

For certainly, when one merits through the pidyon to ascend from sh'mad to ratzon and to draw the illumination of the Ratzon in the world — through which teshuvah is accomplished, gairim are made, etc. — then of course everything is automatically rectified even in the physical. As stated regarding "V'shaklaih l'saltai v'anchaih b'chavsa d'rakia" — when things are rectified in the spiritual (LM I:14). And similarly in many places: as in the Torah "Pasach Rabbi Shimon" — that through awakening people from sleep, etc., yir'ah is drawn, through which tremendous wealth is drawn; and in this Torah "V'es ha'orvim" — through the ratzon one merits "V'amdu zarim v'ra'u tzon'chem..." Only one must sweeten, as above.

For "Hakol bidai shamayim chutz miyir'as shamayim" — "Everything is in the hands of heaven except the fear of heaven" — and nevertheless Hashem helps each day, for "Ilmalai HaKadosh Baruch Hu ozro..." — "Were it not that HaKadosh Baruch Hu helps him..." (Kiddushin 30b). The essential help from above is the strengthening of the ratzon. When a person receives the illumination of the Ratzon properly, constantly directing and preparing his heart to bind his ratzon to Hashem's ratzon — the aspect of (Avos 2): "Batail r'tzoncha mipnai r'tzono" — "Nullify your will before His will" — never abandoning the good ratzon however things may be — through this certainly everything will be rectified. As he spoke about this at great length in many holy discourses and hints without limit.

Therefore one must inevitably wait until the ratzon accomplishes its effect. Every person should direct his ratzon to bind himself to the aspect of Moshe, and especially to give abundant tzedakah — every single person, even one whose sustenance is limited, as our Sages said (Gittin 7b) — or to be zealous with the jealousy of Hashem Tz'vakos, which is also considered tzedakah. The essential thing is to direct that one's tzedakah reach the aspect of Moshe who is engaged in the pidyon — so that the illumination of the upper Ratzon be drawn in the world until gairim are made from it — and to direct one's ratzon so that the Ratzon reach him too. And certainly it will reach him greatly — since he is the one who brings the tzedakah and pidyon, for HaKadosh Baruch Hu does not withhold the reward of any creature. Then everything will automatically be rectified. Even the fact that one must wait a little is a great good — for afterward the salvation will be complete.

This is (Shemos 15): "Im shamo'a tishma... kol hamachalah... lo asim alecha, ki Ani Hashem rof'echa" — "If you diligently hearken... all the sickness... I will not place upon you, for I am Hashem your Healer." For there are doctors who heal an illness temporarily — for an hour or a year — but then the sickness returns. But Hashem is a faithful Healer — through the illumination of the Ratzon, through which one draws close to Hashem. When one is healed this way, the sickness does not return — the aspect of "all the sickness... I will not place upon you, for I am Hashem your Healer."

This is (Yeshayahu 54): "Bitzdakah tikonaini, rachaki mai'oshek..." — "In tzedakah you shall be established; distance yourself from oppression..." Adjacent to this are verses about gairim: "Hain gur yagur... mi gar it'ach alayich yipol" — "Behold, converts will gather... whoever sojourns with you shall fall to your side." "Bitzdakah tikonaini" — this is the language of permanence and endurance forever, as in (Mishlai 12): "S'fas emes tikon la'ad" — "Lips of truth are established forever." "Rachaki mai'oshek" — distancing from the desire for money, the aspect of sh'mad. "Ki lo sir'i" — "For you shall not fear" — the fallen fears will be nullified, and one will merit holy fear through the ratzon drawn through tzedakah. "Hain gur yagur efes mai'osi" — the gairim who converted not for the sake of heaven but for greatness and honor — "efes mai'osi" — "not from Me" — they will not endure. "Mi gar it'ach" — but whoever converted during your poverty and disgrace and nevertheless did not abandon the ratzon — "alayich yipol" — "shall fall to your side" — they will endure forever.

Therefore "Bitzdakah tikonaini" is adjacent to "V'chol banayich limudai Hashem, v'rav shalom banayich" — "All your children shall be students of Hashem, and great shall be the peace of your children" — for all of this is merited through tzedakah. See Yeshayahu Chapter 54, where all these verses appear — "B'shetzef ketzef histarti fanai rega mimaich, u'v'chesed olam richamtich..." — "In a brief moment of anger I hid My face from you, and with eternal lovingkindness I have had mercy on you..." — leading to "Bitzdakah tikonaini..." and there too appears the verse "V'samti kadchod shimsho'sayich" — hinting at the wondrous tikkun drawn through the pidyon that sweetens all the twenty-four courts, as brought in the name of the writings of the Arizal. Understand well to connect the matter.

[Note in the original: "From §49 until here it is not well-organized, and some things are repeated, for it was not written in order — only chapter headings."]

The Dispute of Korach

§68

This is the aspect of the dispute of Korach. For Korach denied the Ratzon — as our Sages said (Yerushalmi, beginning of Ch. 10 of Sanhedrin): Korach was a heretic. He and his assembly were originally great tzaddikim — for he was one of the bearers of the Aron [the Holy Ark], and his assembly were "k'ru'ai ha'aidah" — "those summoned to the assembly," etc. But they were in the aspect of the elders who lack completeness. And not only did they not suffice with this, but the evil inclination overpowered them and incited them to dispute Moshe — who was always included in the upper Ratzon. So it is in every generation: there are elders and prominent people who dispute the tzaddik who is greater than them, which is an astonishing novelty. All of this is from the above aspect — because they are in the aspect of the blemished elders who, although they are upright and righteous, because they did not add kedushah each day, the metzach of the nachash draws from the fall of their days, until the metzach of the nachash itself provokes them and causes them to fall further (for such is the way of the adversary — he is the inciter, etc.) — until he incites them to dispute the tzaddik who renews himself constantly and adds light and kedushah each day — the aspect of the elder of kedushah, the aspect of "zakain — zeh kanah chochmah" — "an elder — one who has acquired wisdom."

This is the aspect of the sin of the Meraglim [spies], etc. Therefore adjacent to it is Parshas Challah — the aspect of tzedakah. Challah is tzedakah upon tzedakah, for it is given last — after terumah and ma'aser — in order to strengthen the ratzon and nullify the doubts. Therefore challah is a word meaning tefillah [prayer] — for the essential tefillah is through ratzon, the aspect of (Tehillim 69): "Va'ani sefilasi l'cha Hashem ais ratzon" — "And my prayer is to You, Hashem, at a time of will"; and (Yeshayahu 49): "B'ais ratzon anisicha" — "In a time of will I answered you."

Therefore Korach erred and relied upon the twenty-four Levite watches that he saw from afar would descend from him. But he erred greatly, as our Sages said (Bamidbar Rabbah Ch. 18). For the twenty-four Levite watches correspond to the twenty-four courts (and all the aspects of twenty-four above) that require a great sweetening through the pidyon — drawn only through the aspect of Moshe, who is included in the upper Ratzon. Therefore all twenty-four Levite watches — all their sweetening and tikkun — is through the twenty-four priestly watches. For it is known that Levi is the aspect of dinim and Kohain is the aspect of chesed. Even all the twenty-four priestly watches must receive the essential sweetening from the aspect of Moshe — the aspect of the Ratzon. For only Moshe drew into the world the kedushah [holiness] of the kehunah [the priesthood] and the l'viyah [the Levite service]. "Y'karah hi mip'ninim" — "She is more precious than pearls" — mip'ninim = more than the Kohain Gadol who enters lifnai v'lifnim [into the Holy of Holies]. The true tzaddik, the aspect of Moshe, is more precious even than the Kohain Gadol — for all their kedushah and all their sweetenings derive from him.

Korach blemished all of this — disputing Moshe and relying on the twenty-four Levite watches themselves. Through this, the intensity of the dinim provoked him — for when the dinim grasped from the side of Levi are not sweetened, the Sitra Achra [the "Other Side" — the forces of impurity] draws from there, chas v'shalom, grasping from the chain of the twenty-four courts. This is "Vayikach Korach" — "Korach took" — "V'ispalag Korach" — "Korach separated" — he wanted to separate the twenty-four courts (the twenty-four Levite watches) from Moshe (the upper Ratzon) and from Aharon the Kohain. Therefore: "Vayikach Korach ben Yitzhar ben K'has ben Levi" — and "ben Yaakov" is not mentioned, for Yaakov pleaded regarding this (Beraishis Rabbah Ch. 98). For Korach blemished very greatly, casting a blemish on the Ratzon until he blemished the kedushah of his own forebears, who were great tzaddikim and drew the illumination of the Ratzon from generation to generation. He blemished them all — wanting to overturn all their good and true da'as. The blemish reached as far as Levi. But the adversary wanted to provoke further — blemishing even the kedushah of Yaakov, who comprised all twelve tribes and all seventy souls, and all three tzaddikim included most in the Ratzon (Yosef, Moshe, Dovid — who all came from him). For the metzach of the nachash that grasped Korach wanted to cast a blemish even on the root of the Ratzon. But Yaakov pleaded for mercy — that his name not be mentioned in their dispute — so that they would have no power to blemish there, chas v'shalom.

Therefore he joined Shimon and Levi together and prayed (Beraishis 49): "B'sodam al tavo nafshi" — "Into their council let my soul not enter" — regarding the deed of Zimri, who was from the tribe of Shimon; "U'v'kahalam al taichad k'vodi" — "In their assembly let my honor not be united" — for Shimon too was provoked by the intensity of the dinim of the twenty-four courts. Therefore twenty-four thousand died through the deed of Zimri — twenty-four specifically, as above. Therefore he said (ibid.): "Achalkaim b'Yaakov va'afitzaim b'Yisrael" — "I will divide them in Yaakov and scatter them in Yisrael" — that the b'nai Shimon would be impoverished, receiving tzedakah, and the b'nai Levi would receive all the forms of tzedakah — terumos and ma'asros, etc. In this he hinted at the tikkun for all the above — which is through tzedakah.

— End of Hilchos Bircas HaShachar, Halacha 5 —

Tefillah — Chapter Headings (continued)
Based on LM I:215

Tefillah — The Revelation of Ratzon

§69

This is the aspect of tefillah [prayer] — for the essential aspect of tefillah is the revelation of the Ratzon [Divine Will — the supreme desire/will of the Creator, the core concept of this entire Torah], the aspect of (Tehillim 69): "Va'ani sefilasi l'cha Hashem ais ratzon" — "My prayer is to You, Hashem, at a time of favor"; the aspect of (Yeshayahu 49): "B'ais ratzon anisicha" — "At a time of favor I answered you"; the aspect of (Tehillim 19): "Yih'yu l'ratzon imrai fi" — "May the words of my mouth find favor..."

This is the aspect of s'michas geulah l'sefillah — placing the blessing of Redemption adjacent to the Amidah — derived from this very verse: "Yih'yu l'ratzon imrai fi... Hashem Tzuri v'Go'ali" — "May the words of my mouth... Hashem, my Rock and my Redeemer" — immediately followed by (ibid. 20): "Ya'ancha Hashem b'yom tzarah" — "May Hashem answer you on a day of trouble." As our Sages said: all of this is the aspect of the pidyon [redemption — the spiritual act of sweetening harsh judgments]. For the way of the true tzaddikim [righteous leaders] who know how to perform a pidyon is that they first do the pidyon through their holy kavanos [Kabbalistic meditations] — sweetening all the dinim [harsh Divine judgments] in all the twenty-four courts and drawing the illumination of the Ratzon — and afterward they pray their tefillah for whatever is needed: the ill person, and the like. This is the general order of the daily tefillah: first, through Kri'as Shma [the recitation of "Hear O Israel"] and its blessings, one ascends to the upper Ratzon and draws the illumination of the Ratzon — through which the pidyon is accomplished, the sweetening of the dinim. This is the essential purpose of the entire order of tefillah: the Korbanos [passages about the Temple offerings], Pesukei d'Zimrah [Verses of Song], Kri'as Shma and its blessings — all serve to sweeten the dinim and illuminate the Ratzon, until one reaches the blessing of Emes v'Yatziv [the blessing affirming "True and firm"], the aspect of Bircas haGeulah [the blessing of Redemption] — concluding "Ga'al Yisrael" — "He who redeemed Yisrael." This is the aspect of pidyon — redemption and geulah [redemption from exile].

Therefore it is explained in the kavanos that in the blessing of Emes v'Yatziv one ascends to the Haichal HaRatzon [the Palace of the Divine Will] — for there is where the essential geulah and pidyon take place. Then, immediately, one must place the geulah adjacent to the tefillah — for immediately after the pidyon, having sweetened all the dinim and ascended to the Haichal HaRatzon, one must pray at once. Through the tefillah, the Ratzon is revealed in wondrous completeness — for all of Hashem's Ratzon in creating His world and sustaining it is for the sake of the awesome kedushah [holiness] of Yisrael's tefillos. HaKadosh Baruch Hu created the entire world and all that fills it only for the sake of Yisrael — and the essence is that Yisrael should be tzaddikim who govern the world and direct it according to their will. The essential instrument is tefillah — through which they have the power to alter the entire heavenly array and change the entire order of nature. Although the natural order itself is also directed by His will, the Ratzon is not openly visible there. But when Yisrael pray and alter nature according to their will — then all see that there is no nature at all, only His will governing everything. He entrusted everything to Yisrael and their tzaddikim, to direct the world through their tefillah.

As we saw through Moshe Rabbainu, who split the sea and brought down the mahn — and the tzaddikim after him: Yehoshua who stopped the sun; Eliyahu and Elisha; Daniel, Chananyah, Mishael, and Azaryah; and all the tzaddikim who followed, performing awesome wonders and altering nature through their tefillah. This is the aspect of the condition HaKadosh Baruch Hu stipulated with the sea — that it split for Yisrael. The commentators struggled to explain these aggados rationally, but in truth the matter is straightforward: Hashem created the world to be governed by His will through this natural order — yet He charged the angels who manage nature that whenever Yisrael pray and seek to alter it, they must comply with their will — turning sea to dry land, stopping the sun, preventing fire from burning and lions from attacking, etc. Since these great miracles were already performed, the Sages mentioned them — and in truth, in every generation the true tzaddikim have the power through their tefillah to alter nature as they wish, for this is the condition HaKadosh Baruch Hu made.

§70

This is the aspect of what is stated in the kavanos: at the beginning of the tefillah one enters the Haichal Kodshei Kodashim [the Palace of the Holy of Holies]. For the Ratzon is the aspect of kodesh [holiness] — as explained regarding the verse "Mikra Kodesh" — the aspect of calling forth and revealing the Ratzon. When it is revealed that everything is governed only by His will and there is no nature whatsoever — this is the aspect of kodesh, the essential kedushah of Hashem. But when Yisrael stand to pray and nullify nature — then it is revealed all the more that everything is His will alone. This is the aspect of Kodesh Kodashim — an addition of kedushah upon kedushah — for the essential revelation of His kedushah is when all see the power of Yisrael's tefillah. They are the crown of Hashem, as our Sages said — and as it is written (Tehillim 22): "V'Atah Kadosh yoshaiv t'hilos Yisrael" — "And You are holy, enthroned upon the praises of Yisrael" — the essential kedushah being the tefillos and praises of Yisrael.

§71

Therefore the essential Kedushah [the responsive prayer of "Kadosh, Kadosh, Kadosh"] is recited during the tefillah — specifically during the Chazaras HaShatz [the repetition of the Amidah by the prayer leader] in a minyan [quorum of ten] — and it is greater than the Kedushah of Yotzer [recited during the morning blessings before Shma], which even an individual may say (called Kedushah d'miyushav). For the Kedushah of Yotzer describes the order of the angels' sanctification — how they sanctify His Name in awe and fear, revealing that He governs His worlds by His will, as it is written: "Kadosh, Kadosh, Kadosh" — and the Targum: "Holy in the heights above... holy upon the earth..." — His kedushah is above and below. This is the aspect of the three times "Kadosh" — corresponding to the three regalim [the three pilgrimage festivals: Pesach, Shavuos, Sukkos], the Mikra'ai Kodesh [Holy Convocations that call forth the Ratzon].

But the Kedushah recited within the tefillah is far higher — said only in a minyan. For this Kedushah is the aspect of the revelation of His kedushah through Yisrael's tefillos — that they have the power to alter nature, doing His will as their will. This is the essential kedushah — the aspect of "V'Atah Kadosh yoshaiv t'hilos Yisrael." Therefore, in the Kedushah of Yotzer, one does not say the verse "Yimloch Hashem l'olam..." — "Hashem shall reign forever" — whereas in the Kedushah of the tefillah one does say: "Yimloch Hashem l'olam, Elokayich Tziyon, l'dor vador..." — for the essential revelation of His kingship forever, from generation to generation, comes through Yisrael's tefillah. This will be most fully revealed when He rests His Shechinah [Divine Presence] in Tziyon — for then all will see the greatness of Yisrael, who direct the world through their tefillah. As our Sages said (Pesachim 68a): "In the future the tzaddikim will revive the dead," etc.

Therefore in the tefillah we mention the three Avos [the three Patriarchs: Avraham, Yitzchak, and Yaakov] — for they are the aspect of the holy elders who bind all the retzonos to the root of the Ratzon. All the Avos are called "elders," as it is written (Beraishis 24): "V'Avraham zakain ba..." — "And Avraham was old..." — and likewise of Yitzchak and Yaakov, as explained in the Midrash and in Yoma 28. Therefore they are three Avos — three holy elders comprised of all the holy elders — corresponding to the three regalim that reveal the Ratzon in the aspect of Mikra Kodesh. For the regalim are the aspect of the three Avos, as is brought. See Hilchos Kri'as HaTorah, Halacha 3, on this Torah.

Balak and Bilaam — The War of the Metzach HaNachash

§72

This is the aspect of the story of Balak and Bilaam. For Balak and Bilaam are the aspect of the wild beasts and the metzach hanachash [the "forehead of the serpent" — the root of naturalistic thinking that denies Divine Will] — who seek at every turn to overpower Yisrael, the holy nation, because Yisrael are strong in emunas haRatzon [faith in the Divine Will]. Their nourishment comes from the elders of the generation who lack completeness — for through those incomplete elders came all the corruption, all the blemishes that Yisrael inflicted on His Name through the ten trials in the wilderness.

Balak is the aspect of the wild beasts who rip and devour — they are the wise men of nature. Bilaam is the aspect of the root of the wisdom of nature — the metzach hanachash itself. For it is explained at the end of this Torah that the metzach hanachash is the aspect of "rasha yarai" — a wicked person who appears God-fearing — and Rabbainu said then, in Yiddish: "Azoy vi a frummer rasha" — [literally: "Like a pious villain"]. Anyone who observes the followers of the philosophers in our times sees that the great majority of them cast off the yoke of the Torah and the mitzvos, as is well known. Yet even among them there appear to be, outwardly, two types: many heretics walk openly in their ways — going about with licentious women, patronizing their theaters and circuses, desecrating Shabbos and Yom Tov — and yet all their words are supposedly in pursuit of truth, and the word "truth" never leaves their lips, claiming they seek only to guide Yisrael in the path of truth, as is known to anyone who glances at their books and their evil publications that they now spread among Yisrael — may the Guardian of His people Yisrael protect us and our children from them forever.

Were these the only ones, it might still be possible to break their teeth and expose their falsehood and their recklessness. But there are also found among them a few who are in the aspect of the metzach hanachash — the root of the wisdom of nature — who are more cunningly wicked. They present themselves as upright — as if they don't desire the abominations of their students — even though in truth everything comes from their evil teachings. They inject philosophical speculations and evil reasoning of natural wisdom — contrary to the true ways of the Torah — while presenting themselves as speaking with innocence and yir'ah [fear of God], as though for the sake of truth. All their words pierce like the thrust of a sword — for they reveal faces of the Torah contrary to the halachah, and twist the words of the living God into their fabricated, counterfeit speculations. Anyone somewhat familiar with them knows this. These deniers are in the aspect of the metzach spoken of above. And in truth they too have already defiled themselves with all the vile abominations — for most of them were bachelors until thirty and forty years of age and did what they did — only they are hypocrites who concealed their abominations.

This is the aspect of Balak and Bilaam. Balak, our Sages expound, came to "lick up the blood of Yisrael" — the aspect of wild beasts who rip and devour, who come to shed blood — the aspect of the inciters and misleaders who walk in the ways of their abominations in adultery and all evil desires, yet still speak their evil wisdom and urge others to follow their path. For all desires, especially the general desire, come from the muddying of the blood — therefore they are in the aspect of Balak who came to "lick up the blood of Yisrael," to corrupt their blood through their many abominations, dressing themselves in empty wisdom.

And Bilaam was even more profoundly impure — more cunning — concealing his wickedness. All his power was in his mouth — he knew sorceries and Names of impurity in abundance, and all the philosophies of the natural scientists of all the thinkers of our time are subsumed in him. With all of this he sought to conceal and obliterate all the ways of the Torah from beginning to end. Therefore he is called Bilaam — for he seeks to "swallow" (livlo'a) and conceal everything. As brought in Rabbainu's words: Bilaam is a kelipah [husk of impurity] standing against the entire Torah given through Moshe Rabbainu — for the bais is against the bais of "Beraishis" (the Torah's first word), the lamed against the Torah's final lamed, the ayin against the seventy faces of Torah, the mem against the forty days in which the Torah was given, as explained in the Torah "B'Krov Alai Merai'im" (LM I:36). This impure kelipah seeks to conceal and obscure wondrous and awesome revelations found in the Torah in its revealed and hidden dimensions — from the bais of Beraishis to the lamed of "l'ainai kol Yisrael" — that all who see them are astounded and stand trembling, for everyone sees and understands (anyone who has a brain in his skull) that it is impossible to reveal such holy and awesome Torah except from Heaven, through face-to-face prophecy of Moshe Rabbainu — and all the more so the vast secrets that the Tanna'im and the early tzaddikim began to reveal, which cause a man's hair to stand on end. One sees plainly that the spirit of Hashem spoke through them, for it is impossible to reveal such things through any human intellect, but only through Divine inspiration. Yet they seek to conceal and overturn, chas v'shalom, such lofty edifices — this shall not be in Yisrael!

[The text includes a bracketed passage noting that recently these same people have exposed their own depravity to all — publishing pamphlets denying the entire Zohar HaKadosh and all the ways of Kabbalah, claiming brazenly that the Zohar and its Tikkunim did not originate from Rabbi Shimon bar Yochai and his circle — whereas anyone with understanding sees that the Zohar's revelations can only have come through the holy spirit of the highest order resting upon so great and holy a tzaddik, who sat in a cave for thirteen years, etc. And likewise the writings of the Arizal, as stated in the introduction to the Eitz Chaim — that no human intellect could discover such revelations. Yet they seek to uproot and demolish such awesome edifices.]

§73

Therefore, when Balak saw that Yisrael were prevailing in ways beyond nature — and he himself lacked the power to defeat them — he sent for Bilaam, who is the metzach hanachash, the root of the wisdom of nature, hoping that through his power he might defeat them, chas v'shalom. For it is written in the holy sefarim that Balak's work was through physical practice — through some impure body, etc. — whereas Bilaam's work was only through his mouth. For Balak is the aspect of wild beasts who overpower through bodily desires — and through this they introduce the ways of their heresy into the world, so that they can pursue their evil desires (as our Sages said: "Yisrael did not worship avodah zarah except to permit forbidden relations to themselves publicly"). Bilaam was far more profoundly impure — more cunning, concealing his wickedness. All his power was in his mouth — he knew sorceries and all the philosophies of every current thinker subsumed within him. With all of this he sought to conceal and obliterate all the ways of the Torah from beginning to end — the aspect of the metzach hanachash. Therefore it was truly a time of great distress for Yaakov, as it is written (Michah 6): "Ami z'chor na mah ya'atz Balak melech Mo'av, u'mah anah oso Bilaam ben B'or..." — "My people, remember now what Balak king of Moav devised, and what Bilaam son of Beor answered him..."

§74

This is the aspect of (Bamidbar 22): "Vayomer Moav el ziknai Midyan" — "And Moav said to the elders of Midyan." Rashi explains: were they not always enemies of one another? What prompted Moav to take counsel from Midyan? Once they saw Yisrael prevailing in ways contrary to the natural order, they said: "The leader of these people — his power is in his mouth." They responded: "Then we too shall come against them with a man whose power is in his mouth."

For this is a great principle: the entire world was created only for the sake of b'chirah [free choice]. Therefore b'chirah has exceedingly great power, as explained in many sefarim and in our writings numerous times. The essential power of b'chirah comes from the fact that Hashem concealed His Ratzon behind great concealments and obscurities — yet gave power and knowledge to man so that he would understand from his own mind that he must spend all his days seeking and searching for Hashem's Ratzon, nullifying all his own desires before the Divine Will.

For it is known and understood by all that this world is nothing — vanity of vanities, with no substance. As Koheles opened his book: "Hevel havalim..." — "Vanity of vanities..." And Dovid said (Tehillim 144): "Adam lahevel damah, yamav k'tzail ovayr" — "Man resembles a breath; his days are like a passing shadow" — and as our Sages explained (Beraishis Rabbah Ch. 96): not even the shadow of a palm tree, but the shadow of a bird in flight. All the sages of truth cry out about this in countless formulations, and even the wise men of the nations agree — for we see with our own eyes that our days are fleeting and man dies each day: the hour and the day that he has lived will never return, and therefore the day of death begins from the day of birth. Nevertheless, one still needs to speak about this endlessly and review it with oneself and with one's companions — for "Gam es ha'olam nasan b'libam" — "He has also placed the world in their hearts" (Koheles 3) — which our Sages explained as a word of concealment and forgetting. In His deep wisdom, Hashem placed a forgetting in the human heart — for the sake of b'chirah — giving the adversary the power to conceal and obscure and cause forgetting. But the power of truth is certainly the greater: anyone who sincerely examines his eternal purpose cannot deny that this world is vanity of vanities, and nothing remains of it and its desires and its gold and silver — only what one labored and toiled for the eternal purpose: to fulfill Hashem's will.

Therefore all the true tzaddikim who walked in this path and examined their eternal purpose all their days attained the understanding that Hashem's will is to distance oneself from all evil desires — not only from the superfluous but even from what seems necessary — sanctifying and purifying oneself each time, until even the essential necessities are performed in kedushah and purity, for the sustaining of the world (which is His will), and not for one's own desires at all. Because they examined the truth honestly and carried it out — withdrawing and sanctifying themselves each day with ever-greater kedushah, ascending from level to level — Hashem had mercy upon them and revealed His will to them. The first was Avraham Avinu, who walked in this path with total integrity — the first to attain Hashem's will in the way of the Torah that was transmitted to us. As our Sages said (Kiddushin, Ch. 2): "We find that Avraham Avinu fulfilled the entire Torah." For although there were great tzaddikim before him — Noach, Mesushelach, Chanoch — they did not merit to reveal Hashem's Godliness and His will as Avraham did.

§75

From him began our good inheritance in which we take pride daily, saying: "Ashrainu, mah tov chelkainu, u'mah na'im goralainu, u'mah yafah yerushasainu! Ashrainu she'anu mashkimim..." — "How fortunate we are! How good is our portion, how pleasant our lot, how beautiful our inheritance! How fortunate we are that we arise early..." In his holy path walked his children — Yitzchak and Yaakov and all the holy tribes — until Moshe Rabbainu came and gave us, upon this foundation, the holy Torah in writing and orally. From the day we merited kabbalas haTorah [the receiving of the Torah] — from Moshe to Yehoshua, from Yehoshua to the Elders, etc. — until this very day, we must walk in their footsteps: seeking and searching for His will, as it is written (Tehillim 105): "Dirshu Hashem v'uzo, bakshu fanav tamid" — "Seek Hashem and His might; seek His face always" — and: "Yismach laiv m'vakshay Hashem" — "The heart of those who seek Hashem rejoices."

Even now — although the Torah has already been given and we know His will clearly: to observe the Torah and mitzvos, to turn from evil and do good — we still do not know how we will merit this, for the evil inclination overpowers a person each day. Therefore even Dovid HaMelech pleaded many entreaties: (Tehillim 143): "Lamdaini la'asos r'tzonecha" — "Teach me to do Your will"; (ibid. 13): "Ad anah ashis aitzos b'nafshi..." — "How long shall I take counsel in my soul..."; (ibid. 119): "Achalai yikonu d'rachai lishmor chukecha" — "Would that my ways be directed to keep Your statutes." The entirety of Sefer Tehillim is founded upon this. But the essential foundation of the entire Torah is that we must walk and hold fast to the ways of our fathers — Avraham, Yitzchak, Yaakov, Moshe Rabbainu, and all the tzaddikim who follow in their path. Even if we do not merit to be like them completely — to shatter all desires as they did — we still merit the eternal purpose through our closeness to them and to their holy ways. As our Sages extolled greatly (Kesubos 111b) the merit of those who cleave to the Torah scholars and the true tzaddikim. And over the course of many days, as we strive and yearn to walk in their ways completely, we can merit to fulfill His will properly. For the b'chirah is always free. These perfect tzaddikim merited, through the greatness of their kedushah, the power through their tefillah to nullify nature and reveal that everything is His will — and the power to bring about His will as their will, in the aspect of (Avos, Ch. 2): "Asai r'tzono kir'tzonecha, k'dai she'ya'aseh r'tzoncha kir'tzono" — "Make His will like your will, so that He will make your will like His will." Through this they reveal and illuminate the Ratzon in wondrous revelation.

§76

However: "Es zeh l'umas zeh asah Elokim" — "This opposite that, God has made" (Koheles 7) — and He gave power also to the Sitra Achra [the "Other Side" — the forces of impurity], able to twist itself like an ape before a man, so that even the sorcerers and magicians can perform feats through impure Names — as explicitly described in the Torah regarding Pharaoh's magicians who mimicked Moshe's wonders. But the truth of kedushah is always supreme — Moshe's hand always prevailed: "Vayivla matteh Aharon es matosam" — "Aharon's staff swallowed their staffs" — and several signs the magicians could not replicate, until they were compelled to confess: "Etzba Elokim hi" — "It is the finger of God." Though Pharaoh still hardened his heart, in the end he was forced to admit that Hashem is the righteous one, and to send them out himself — then he regretted and pursued them to the sea, where Hashem showed His great hand and split the sea.

From all these awesome events and from all that is explained in the holy sefarim, we see the greatness of the power of b'chirah that Hashem gave man in this world of action. The essential b'chirah is through the concealment of His Ratzon — He does not reveal His secret except to His servants the prophets, who pursue and labor to attain His will. These prophets and true tzaddikim reveal His will through their holy tefillah, performing wonders and awesome signs — and the greatest of all was Moshe Rabbainu, master of all the prophets, who performed signs and wonders unprecedented in all the earth. Everything he accomplished was through tefillah — as it is written (Shemos 15): "Vayitz'ak el Hashem" — "He cried out to Hashem." And likewise of Elisha, our Sages said (Megillah 27a): "Everything Elisha did, he did through tefillah."

But if so, b'chirah would be nullified and the entire world would cease to exist, since it was created solely for b'chirah. Therefore, throughout the world's existence there must be b'chirah. Hence, through His wondrous ways, Hashem gave power also to the Sitra Achra to perform certain minor wonders temporarily, through sorcery and impure Names. The greatest of these was Bilaam HaRasha, who had power in his mouth corresponding to Moshe in kedushah — and from there flow all the heresies, rachmana litzlan. The root of the error of all the idol-worshippers of the early generations was drawn from this — for they were not complete fools (as the masses suppose, and certainly not their leaders — Balak, Bilaam, the magicians of Egypt, the wise men of the East). Their error was that they claimed one could draw the Ratzon however one wished — that each person could direct and perform feats through his mouth as he pleased. Therefore they did not wish to acknowledge that Hashem chooses Yisrael — and wants Yisrael — and desires those who fear Him — for they said: "We too can do wonders through our mouths, like Moshe" — and therefore claimed there is no Ratzon at all, chas v'shalom. But in truth all their works are emptiness — for all the nations are as nothing before Him, and there is no comparison between the wonders of Moshe and the tzaddikim and the deeds of Bilaam and the magicians. As brought in Rabbainu's words (LM I:234): for every act of the tzaddikim there is a corresponding act of the wicked — Pinchas flew through the air, and Bilaam flew through the air — but in the end Pinchas defeated Bilaam, cast him down upon the sword, and slew him.

§77

Now, in the early days — in the generations of Moshe Rabbainu and the prophets who followed — the revelation of Hashem's Godliness was very great through prophecy, ruach hakodesh [the holy spirit], and their awesome wonders. Therefore "this opposite that" — those attached to the desires of this world also had the power to perform some minor wonders through sorcery and impure Names — so that b'chirah would exist. But after the destruction of the Second Beis HaMikdash [the Holy Temple], prophecy had already ceased from Yisrael — "ososainu lo ra'inu, v'ain od navi" — "our signs we have not seen, and there is no prophet" — therefore Hashem gave the Men of the Great Assembly the power to kill and nullify the evil inclination of avodah zarah [idol worship], as our Sages said (Yoma 69b). Then the great majority of the knowledge of sorcery, demons, and impure Names was nullified. Likewise, from Yisrael's side the knowledge of the holy Names and the ability to perform open miracles that override nature greatly diminished — except for the elite, the great leaders of each generation, to whom the secrets of Kabbalah were transmitted face to face and partially written in hidden scrolls. But then began to sprout the affliction of Greek and Roman wisdom — the wisdom of nature — which destroyed the Beis HaMikdash through this. All this natural wisdom they inherited and received from the wise men of the East, as explained in many sefarim — for Bilaam and the wise men of the East knew everything, being expert in the impure Names and all the secrets of the wisdom of nature. Now that the knowledge of sorcery and demons is largely forgotten and the natural philosophers have grown dominant, they seek to deny demons and sorcery entirely — and through this they brazenly deny all the secrets of Kabbalah and all the holy Names, etc. — things with which the entire Torah, Gemara, Mechiltos, and Midrashim are filled.

The Immensity of Bechirah

§78

All of this is due to the greatness of b'chirah. The essential power of b'chirah in all its depth can be seen in this very parshah of Bilaam — in his pursuit of cursing Yisrael, chas v'shalom, and how Hashem conducted matters with him. For his evil desire to go was very strong. He said to the messengers, "Stay here tonight" — for although he revealed that everything is in Hashem's hands, he pursued his own path, seeking to draw the Ratzon according to his own will. But Hashem had compassion on Yisrael and told him explicitly: "Do not go with them." And even so he did not turn back from his wickedness entirely, saying, "Hashem has refused to let me go with you" — hinting (as Rashi explains) that they should send greater and more distinguished officers, for he thought that perhaps with an intense enough will he could force the upper Ratzon to bend to his will, chas v'shalom, and curse Yisrael. When the second delegation came and Hashem saw the intensity of his impure will to go, He said: "Rise, go with the men, but only the word that I shall speak..." And nevertheless Bilaam went — thinking, "Perhaps I can entice Him and He will consent." Then his donkey halted three times, pressed by the angel who came out to block him — and he paid no attention. Even after Hashem opened the mouth of the donkey and it spoke to him and rebuked him — and afterward revealed the angel standing before him with drawn sword, saying explicitly that the path was adverse to him — even then he would not nullify his will, saying: "V'im ra b'ainecha ashuvah" — "If it displeases You, I will return" — defiantly, as our Sages said. And Hashem answered him according to his will: "Go with them." All this because of b'chirah — as our Sages said regarding this parshah: "B'derech she'adam rotzeh lailaich, molichin oso" — "In the way a person wishes to go, he is led." Anyone who gives thought to this parshah can understand well the immensity of b'chirah. Every person must understand from this, even now — for His dominion endures in every generation — that even now Hashem governs His world in this deep wisdom, both collectively and individually.

This is the entire matter of the wild beasts and the metzach hanachash — the wise men of nature and the root of the wisdom of nature — who overpower at every turn now. All who follow their path are led astray: their hearts become thick and calloused, until they convince themselves by their own methods that their evil view is correct — twisting known falsehoods into truth and claiming that theirs is the truth and their intention is only for the truth. They claim this is the way of the holy Torah — to interpret it through their evil methods — when all can see plainly that they cast off the yoke entirely, and their only aim is to annul and obliterate the Torah, chas v'shalom. Anyone drawn after them is very difficult to bring back — for "Kol ba'ehah lo y'shuvun" — "All who enter there do not return." All of this is because of the greatness of b'chirah.

The essential thing is that everything depends on the person's ratzon — for "Ha'aretz nasan livnai adam" — "The earth He has given to the children of man" — meaning Hashem entrusted the b'chirah to man. Just as one has the power to pursue evil desires, chas v'shalom, or conversely to shatter and flee from them, turning from evil and doing good — so too one has the power to strengthen his will until, as it were, one compels the Divine Will to fulfill his desires and evil will. Astonishing wonders of the Perfect in knowledge are seen here by anyone who pays attention — as our Master and Teacher z"l said (LM II:53): "Thought has great power," and he said there are many hidden aspects to this, and even what he heard and understood he could not fully explain, all the more so what he only hinted at briefly. And so we see tangibly: for example, when one wants to travel for something holy — to Eretz Yisrael or to a true tzaddik to learn the path of Hashem — there are many enormous obstacles, each person according to his situation. The more he strengthens himself to break them, the more they strengthen and expand against him. The greater the thing desired, the more the obstacles spread — until it seems impossible to overcome them. Especially for a great undertaking like traveling to Eretz Yisrael — one sees he has no money for the expenses, there are dangers of the road, especially in times of war, chas v'shalom — and many hold back because of this. But one who truly sets his heart on his purpose and strengthens himself with a strong, firm will and never abandons the ratzon — yearning each time with powerful desires to reach there, expressing his yearnings aloud — through this Hashem works wonders for him and orchestrates matters in astonishing ways, until he merits arriving there through wondrous Providence, entirely beyond the natural order. Even if no open miracle happens to him as it did for Elisha, Eliyahu, and Rabbi Pinchas ben Ya'ir who split the waters with their garments — nevertheless, one who pays attention to the wondrous orchestrations of Providence that Hashem arranged for him sees miracles and wonders almost greater than the splitting of the sea — for that was only momentary, whereas these providential arrangements occur nearly every day and every week.

And likewise regarding a person's parnasah [livelihood] — the believer sees the wonders of Hashem at every moment: how his sustenance comes through wondrous Providence alone. Even if he engages in some occupation or trade, he sees that often he does not succeed at all — yet when Hashem wills it, He orchestrates his sustenance in a wondrous way, sending him profit through a miracle clothed in nature — suddenly profit arrives that never crossed his mind. It is impossible to elaborate on all this at length — for sheets of parchment would not suffice — but the believer who desires truth understands all this well.

However: "this opposite that" — one who goes to pursue a sin, chas v'shalom, or who wishes to destroy his own world by going far away to learn what our Sages forbade (the external wisdoms), walking in the stubbornness of his evil heart — even among these there are many who lack the means for such distant travel, and there are enormous obstacles that seem impossible to overcome naturally. Yet they strengthen themselves with a fierce will, and Hashem orchestrates matters for them until they arrive at what they sought — uprooting them from both worlds — for "in the way a person wishes to go, he is led." The ratzon has enormous power. The difference between these two is one that anyone can understand: the upright person's entire intention and will is for the eternal purpose — accustoming himself from his youth to examine his final end, as it is written: "U'z'chor es Bor'echa bimai b'churosecha" — "Remember your Creator in the days of your youth" — and: "HaChacham ainav b'rosho" — "The wise man's eyes are in his head" — seeing from the beginning of his world what will be at its end. Whereas the opposite person directs all his ambitions and will toward the desires of this world and the stubbornness of his evil heart. And "in the way a person wishes to go, he is led" — as our Sages said (Yoma 38b): "Haba l'itahair m'say'in lo; haba l'itamay pos'chin lo" — "One who comes to purify himself is assisted; one who comes to defile himself — they open the way for him." Hashem arranges for each person the circumstances, reasons, and rationalizations in his own mind so that he can do as he wills — giving the one who disputes and denies the power to devise empty rationalizations and philosophies to mislead himself and others from the truth, claiming the truth is with him. But the truth testifies for itself — and one who desires truth sees where the truth truly lies.

Tefillah — Chapter Headings (continued)
Based on LM I:215

Talmidai Avraham vs. Talmidai Bilaam

§79

This is the aspect of (Avos, Ch. 5): "What is the difference between the students of Avraham Avinu and the students of Bilaam HaRasha?" etc. Everyone finds this teaching puzzling, as the commentators explain. But according to what was discussed above, their holy words are somewhat understood. First, the Mishnah clarified the difference between the students of Avraham Avinu — whose traits are a good eye, a humble spirit, and a modest soul, meaning they are not attached to jealousy, desire, and honor (which are comprised within these words: a "good eye" is the opposite of jealousy; a "modest soul" is the opposite of desire — the opposite of Bilaam's "expansive soul," as our Sages said (Bamidbar Rabbah, Ch. 2) that his soul was expansive with desire for wealth, "a house full of silver and gold," etc.; and a "humble spirit" is the opposite of the pursuit of honor, which is arrogance and a haughty spirit). All these good traits, comprised of all goodness, are found in the students of Avraham Avinu. Conversely, the students of Bilaam HaRasha possess an evil eye, an expansive soul, etc. — pursuing jealousy, desire, and honor.

The Tanna then asked: "What is the difference between them?" — meaning: how can one know which path is true and which is the straight path a person should choose? For we see that just as Hashem fulfills the desires of the good ones (the students of Avraham), so too He fulfills the desires of the wicked (the students of Bilaam who pervert the ways of uprightness) — as it is written (Tehillim 10): "For You behold trouble and spite, to repay it with Your hand" — as Rashi explains there. If so, one "falls into a pit" — not knowing which way to go! To this the Tanna concluded: certainly it is hard to clarify the truth, for those who contend refuse to accept the truth, and whatever clear truth is told to them, they twist everything to match their counterfeit "truth." But the distinction is in the end — for the students of Avraham Avinu inherit in this world and inherit the World to Come, whereas the students of Bilaam HaRasha descend to the pit of destruction. For even in this world, everyone sees that only one who has emunah [faith] — his life is truly life. But one who lacks emunah, who is in the aspect of Bilaam's students — his life is no life at all, even in this world, as is written in the Sefer HaSippurai Ma'asiyos [Rabbainu's Book of Stories]. And we heard from their own mouths explicitly — they themselves admit that the essential true life is holy emunah. All the more so in the World to Come, where certainly all will see the difference between them — as it is written (Malachi 3): "You will return and see the difference between the righteous and the wicked, between one who serves God and one who does not serve Him."

This is also the meaning of what our Sages said (Beraishis Rabbah, Ch. 3): "'Light' — these are the deeds of the tzaddikim; 'Darkness' — these are the deeds of the wicked. Yet I still do not know in which of them He desires. Therefore it says: 'And God saw the light, that it was good.'" The wicked turn darkness into light and light into darkness, falsehood into truth and truth into falsehood — until one cannot know in which Hashem desires. Therefore it says "God saw the light, that it was good" — and our Sages said He saw the world was unfit to use it, so He hid it for the tzaddikim in the future. One who wishes to know the path — in which deeds Hashem desires — should draw close to the tzaddikay emes [tzaddikim of truth], for with them the good light is hidden. One should walk in their paths, examining his eternal purpose from youth to old age, and then he will know the truth.

See also Sanhedrin 65b: Rabbi Akiva, when he reached the verse about one who starves himself to receive an impure spirit, would weep: "If one who starves himself for an impure spirit to rest upon him — it does rest upon him, then one who starves himself for a pure spirit, how much more so! But our sins have caused it..." Rava said: "If the tzaddikim wished, they could create a world." Rabbi Chanina and Rabbi Hoshaya used to create a calf, etc. All of this relates to the immensity of b'chirah [free choice]. And see Perek HaNechnekin: Rabbi Yosi HaGelili says: "The Torah reached the depths of the minds of idolaters — therefore the Torah gave authority: even if he makes the sun stand still in the middle of the sky, do not listen to him!" — showing how far b'chirah extends.

[Note: §80 is embedded within §79 in the source text:]

This is the meaning of (Bamidbar 22): "Ki hikisani zeh shalosh r'galim" — "For you have struck me these three regalim [times/pilgrimage festivals]." Our Sages expounded (Bamidbar Rabbah, Ch. 20): "You seek to uproot a nation that celebrates three regalim each year!" It specifically invoked the merit of the three regalim — for they are the Mo'adai Hashem, the Mikra'ai Kodesh [Holy Convocations], which call forth and reveal the Ratzon [Divine Will]. He sought to nullify this and deny the Ratzon, chas v'shalom — for he was the aspect of the metzach hanachash [forehead of the serpent — root of naturalistic denial of Divine Will].

§81

This is the aspect of the opening of the donkey's mouth — Hashem opened the mouth of the donkey, and she herself rebuked him — a miracle without precedent. Through this, Hashem showed him the source of his impure power. For he had drawn such filth upon himself through the desire of adultery in so abominable a form (with an animal) that through this he gained power from the Sitra Achra [forces of impurity] in his impure mouth. This is how Hashem governs His world: one who wishes to accomplish things in kedushah [holiness] must be exceedingly holy and separated, like Moshe Rabbainu — and if he had lapsed even slightly in his kedushah, he could not have acted properly. Conversely, in the realm of impurity, Bilaam's power came specifically because he defiled himself so greatly — as brought in the Zohar HaKadosh regarding his feats through extreme impurities involving emission near the mountains of darkness, rachmana litzlan.

Therefore Hashem showed him what he had wrought: he had drawn the power of speech into the realm of impurity through his act with the donkey, until the speech was drawn to the donkey itself and she opened her mouth and rebuked him — revealing before all the officers the source of his power. For she said: "HaHaskain hiskanti" — "Have I been accustomed..." — hinting at the act of intimacy, as our Sages said (Sanhedrin 105a). Through this Hashem showed him that his impure power was not his own — everything is by Hashem's Ratzon, who established a law that man has the power through b'chirah to draw upper forces. But even so, everything is in Hashem's hand like clay in the potter's hand — for there is none beside Him. As our Sages said (Chullin 7b) regarding sorcery: He gives them power temporarily for b'chirah's sake, but afterward His hand prevails. "One who desecrates the Name in secret — retribution is exacted publicly" — and "minai u'vai, abba naizil bai narga" — "from it and within it, let the axe come from it." The very donkey with whom he had defiled himself, from which his impure power derived — Hashem drew speech to her, opened her mouth, and she rebuked him and announced to all what he had done. Since from there he drew his evil power of speech, Hashem showed him that from this very thing the speech was drawn to shame him — in the aspect of (Tehillim 34): "Evil slays the wicked" — and (Yirmiyahu 2): "Your wickedness shall chastise you, and your backslidings shall reprove you."

§82

And nevertheless he persisted in his wickedness and did not turn back — until he advised Balak to cause them to stumble through fornication, saying: "The God of this people despises licentiousness" (Sanhedrin 106a). This is very puzzling: if Hashem despises licentiousness, and through it some of Yisrael will fall — then surely Balak and his daughters and Bilaam himself will fall even more catastrophically, since they caused it all and defiled themselves!

And what is the language "the God of these people" — was he a fool, claiming Yisrael has one God and they have another? Rather, everything follows from the above: he erred in thinking that however a person wishes to draw Hashem's Ratzon, he can. Therefore he said: Yisrael, who draw close to Hashem's Ratzon through Moshe Rabbainu's path of kedushah — when they sin through fornication they will certainly fall. But he and his company, who drew their forces specifically through this impurity — as they had seen many times that they performed feats through this very filth — said the licentiousness would not harm them but only Yisrael. This is what he meant: "The God of these" — specifically these, meaning Yisrael who drew His Godliness through Moshe's kedushah — He despises licentiousness from them. But this hatred is only toward "these" — not toward those impure like himself.

But "a boor does not know, and a fool does not understand" (Tehillim 92) — "when the wicked bloom like grass" — it is only "to be destroyed forever." Hashem giving them power is only temporary, for b'chirah's sake. In the end, Hashem prevails — as we saw: Balak, the daughters of Midyan, and Bilaam himself all fell irreversibly, slain by the sword through Pinchas and Yisrael — for "You are exalted forever, Hashem."

§83

This is (Bamidbar 22): "And Moav said to the elders of Midyan... and Balak ben Tzippor was king of Moav." Balak, king of Moav, is the aspect of the wild beasts who rip and devour. He is specifically "king of Moav" because the essential power of these forces is through the desire of adultery — the aspect of Moav, drawn from the metzach ishah zonah [forehead of the harlot], the story of Lot's daughters. They sought to trip Yisrael through the daughters of Moav — for the essential error of the philosophers is that they are profoundly attached to this desire, as brought in the Torah "Abba Sha'ul" (LM I:55).

They took counsel from the elders of Midyan — the aspect of the elders of the generation who lack completeness — through whom din [strict judgment] and anger intensify, the opposite of the Ratzon. They are called "elders of Midyan" — Midyan being a term of din and anger. For the holy elders — the aspect of "zakain — zeh kanah chochmah" [an elder — one who has acquired wisdom] — renew themselves each day in the aspect of "tischadaish kannesher" — "renewed like the eagle." They strive to add kedushah and da'as [holy knowledge] each day, beginning their avodas Hashem [Divine service] anew — the essential completeness of avodas Yisrael, in the aspect of "each day they should be in your eyes as new." Through this they draw new retzonos [holy desires] and fresh chassadim [kindnesses] each day, in the aspect of (Eichah 3): "Chasdai Hashem ki lo samnu... chadashim lab'karim, rabbah emunasecha" — "The kindnesses of Hashem never cease... new each morning; great is Your faithfulness."

For the essential power of the yetzer hara [evil inclination] is from dinim [harsh judgments] and anger — each day a person's inclination overpowers him. One who does not fight back adequately begins to think hope is lost — that he has grown old in his ways and habits. For the yetzer hara is called "an old and foolish king." Therefore Rabbainu z"l warned very strongly and cried out in a great voice: never to become old! — as explained in the Sefer Sippurai Ma'asiyos. It belongs to this Torah in which we are engaged. But those close to the true tzaddik — the holy elder — never fall into "old age." However things go each day, they believe each new day is entirely new — for Hashem in His goodness renews Creation each day constantly. Certainly "lais yom d'lais bai tov" — "there is no day without good" — only it has a wall on the outside, as explained in the Zohar HaKadosh. They believe in His great Chesed [lovingkindness] that never ceases — drawing fresh new chassadim each day, in the aspect of "Chadashim lab'karim." Through this, with Heavenly assistance, they add light, kedushah, and da'as each day — illuminating the Ratzon more and more.

But the opposite — the incomplete elders — are the aspect of ziknai Midyan, intense din and anger. From them Balak and Moav — the wild beasts, the wise men of nature — took counsel. Our Sages said: "Were they not always enemies?" — for these incomplete elders, though they lack completeness, are still upright people. They do not desire the external wisdoms and they argue against them — they are always enemies. Yet they make peace with each other to conspire against the upright Jews who cleave to the holy elder of kedushah.

§84

This is (Bamidbar 22): "Atah y'lachchu hakahal es kol s'vivosainu, kilchoch hashor es yerek hasadeh" — "Now this congregation will lick up all around us, as the ox licks up the grass of the field." They feared that the holy congregation of upright Yisrael — who illuminate the Ratzon anew each day — will "lick up" and uproot all their evil "surroundings," in the aspect of (Tehillim 12): "The wicked walk round about."

"Kilchoch hashor" — "as the ox licks" — the ox is the aspect of a powerful kelipah [husk of impurity], a worm seeking to overpower each day, as brought in the kavanos [Kabbalistic meditations] of Parshas HaTamid [the daily offering]. The ox is the aspect of the cheit ha'Aigel [the sin of the Golden Calf] — the blemish of the Ratzon, in the aspect of (Tehillim 106): "They exchanged their glory for the likeness of an ox that eats grass." This damaging ox — the wild beasts, the wise men of nature — their essential attack is upon the youth and children of Yisrael, to educate them from their youth in their ways, chas v'shalom. They have already ripped and uprooted so very many who departed from the faith entirely — anyone who emerged from their evil institutions, as is publicly known.

This is "yerek hasadeh" — "the grass of the field" — for the nefashos [souls] of Yisrael are called "plants," as it is written (Yechezkel 16): "I made you as numerous as the plant of the field." These youth are the aspect of the "grass of the upper field" — for yerek also alludes to (Beraishis 14): "Vayarek es chanichav" — "He made his trained men bright through teshuvah [repentance]" (LM I:11). Had they been raised in the ways of upright Yisrael — learning Chumash with Rashi and Gemara and Poskim and holy Mussar sefarim — wondrous fruits would have grown from them. But these wild beasts in the aspect of the ox are busy licking them up and uprooting them from youth.

§85

Therefore their counsel was to summon Bilaam — the metzach hanachash, the root of the wisdom of nature — so the wild beasts would receive power from their root. They took counsel with the elders of Midyan — the incomplete elders — for from there the metzach hanachash draws its nourishment. In truth it was a time of great distress, as written in the Zohar HaKadosh. But Hashem frustrated their counsel through the immense power of Moshe, who was so merged with the upper Ratzon that Hashem in His mercy did not become angry during all those days, as our Sages said (Berachos 7a). For Bilaam's entire power lay in knowing the moment HaKadosh Baruch Hu becomes angry — all his power came from anger and fury, the opposite of the Ratzon. But Hashem in His mercy did not become angry during all those days — until in His vast mercy He twisted Bilaam's mouth and turned the curse into a blessing.

§86

This is (Bamidbar 23): "Mah ekov lo kabo Ail, u'mah ez'om lo za'am Hashem" — "How shall I curse whom God has not cursed? How shall I rage when Hashem has not raged?" — for during all those days He did not rage.

"Ki mairosh tzurim er'enu, u'mi'g'va'os ashurenu" — "From the top of the rocks I see him, and from the hills I behold him" — Yisrael has a good inheritance from the holy Avos [Patriarchs] and Imahos [Matriarchs], who were exceedingly strong in the Ratzon. All their service was only good ratzon — for it was before kabbalas haTorah [receiving the Torah], and their entire closeness to Hashem was through ratzon and generosity of heart. They drew holy emunah into the world and uprooted avodah zarah [idol worship] and the wisdom of nature. "Mairosh tzurim" — in the aspect of (Tehillim 73): "Tzur l'vavi v'chelki Elokim l'olam" — "The Rock of my heart and my portion is God forever" — good ratzon toward Hashem. "U'mi'g'va'os" — the aspect of Giv'as HaL'vonah — the kedushah of the Bais HaMikdash [Holy Temple], where the essential love and ratzon between Yisrael and their Father in Heaven resides, in the aspect of "tocho ratzuf ahavah" — "its interior is paved with love" — for there all the korbanos [offerings] ascended for favor (l'ratzon).

Hisbodedus — The Rova of Yisrael

§87

"Hain am l'vadad yishkon" — "Behold, a people that dwells alone" (Bamidbar 23) — a holy people who dwell alone, fulfilling (Yeshayahu 26): "Go, my people, enter your chambers, close your doors behind you, hide for a brief moment until the fury passes." They seclude themselves between themselves and their Creator, pouring out their prayer before Him at every turn, thinking each day about their end and purpose. Through this they are secure from every adversary, hiding under the shadow of His wings always — (Tehillim 32): "You are my shelter." This is the aspect of (Devarim 33): "Yisrael dwelt secure, alone" — and (Tehillim 4): "For You alone, Hashem, make me dwell in safety." Through badad — aloneness — through hisbodedus [personal secluded prayer and conversation with God] — Yisrael dwells securely always.

"U'vagoyim lo yis'chashav" — "And among the nations they shall not be reckoned" — Targum Yonasan: "they do not mix with the customs of the nations." They do not pursue the customs of the idol-worshippers — the abundance of household goods, silver vessels, ornaments — clearing their minds from all of this, secluding themselves, pouring out their prayer with good retzonos and powerful yearnings for Hashem.

"Mi manah afar Yaakov" — "Who can count the dust of Yaakov?" — who can count the precious holiness of every single step upon the dust when walking to the bais k'nesses [synagogue], the bais midrash [study hall], to receive the face of their Rebbe in kedushah, and to pour out prayer in hisbodedus? From each step upon the dust, great tikkunim [rectifications] and delights are made Above — beyond counting.

"U'mispar es rova Yisrael" — "And the number of the rova of Yisrael" — our Sages and the Targumim explain this as the four degalim [banners/camps]. These four banners are the four camps of the Shechinah [Divine Presence], drawn from the daled of "Echad" [the final letter of "One" in Shma Yisrael] — where the essential bittul [self-nullification] to the Ratzon of the Ain Sof [the Infinite One] takes place. All this is the aspect of tefillah [prayer], sichah [personal conversation with God], and hisbodedus — for the essential hisbodedus must continue until one nullifies all one's retzonos before Hashem's Ratzon.

This is the aspect of mishpat [self-judgment] mentioned in Rabbainu's words in many places — that a person must judge himself: is it fitting to spend his days this way? It is explained in the Torah "Haichal HaKodesh" (LM I:59) that this mishpat is the aspect of a ribu'a (square), the aspect of the Choshen HaMishpat [Breastplate of Judgment of the Kohain Gadol]: "It shall be square, folded." The hisbodedus and sichah with one's Creator is the aspect of a square — also called rova. The essential hisbodedus must be with strengthening good retzonos toward Hashem, until one is absorbed into His oneness, into the daled of "Echad." From wherever one's mind scattered — to all four directions — he returns to the daled of Echad, to be absorbed into the Ruach Hashem [Spirit of God], which is His Ratzon — for ruach (spirit) is a term for ratzon (will).

For this is the essential hisbodedus: one must seclude oneself and think — where am I in the world? Where has my mind scattered? Where have my thoughts and ratzon been cast through my deeds? — until in most cases one sees there is no place in the four directions to flee and hide from the blows of the world, in body, soul, finances, and livelihood — "Anah ailaich mairuchecha..." — "Where shall I go from Your spirit..." And: "Esa ainai el heharim, mai'ayin yavo ezri" — "I lift my eyes to the mountains — from where will my help come?" And: "Look to the right and see — there is no one who recognizes me; all escape has been lost." And as we say in the Selichos [penitential prayers]: "We turned to the right and there is no helper; to the left and there is no supporter..." Until one sees there is no refuge except to Hashem alone — "Mim'cha nasti v'shavti ailecha" — "From You I fled, and to You I have returned."

Therefore this mishpat/hisbodedus is called rova — the aspect of "rova Yisrael": one who truly engages in this turns to every direction of the four winds until he sees his distress and bitterness — that there is nowhere to flee except to Hashem, to be absorbed into the daled of Echad. For Hashem is found at all times for all who call upon Him — even if they have strayed however far — for His mercies never cease. "U'mispar es rova Yisrael" — who can count what is accomplished through the rova of Yisrael — the mishpat and hisbodedus — how they return from every place they strayed to, back to Hashem, absorbed into His oneness through the strengthening of ratzon in truth? Anyone who perseveres — keeping his ratzon strong, never weakening the good ratzon no matter what — certainly in the end his outcome will be good.

Regarding this, Bilaam said: "Tamos nafshi mos y'sharim hala'lu, u's'hi acharisi kamohu" — "Let my soul die the death of these upright ones, and let my end be like his!" He said about himself: he knew his corruption and extreme filth — and nevertheless he said: if only I too could merit to walk in this path from now on — strengthening himself with good retzonos, pouring out his sichah each day before Hashem, judging himself at every moment — then he too would merit a good end. All this he said because Hashem compelled his mouth to bless Yisrael and strengthen them in good retzonos and hisbodedus. And from this we understand what had been in his mind: to oppose all of this and distance them through his evil words and mockery. But Hashem in His mercy turned the curse into a blessing.

As our Sages said (Bamidbar Rabbah, Ch. 20): "From the blessings of that wicked one, we learn what was in his heart." He still had b'chirah afterward — he could have grasped at least from that point the love of Yisrael's kedushah. But he was stiff-necked and persisted in his wickedness — advising Balak to trip them through fornication, knowing the immense power of the yetzer hara. Therefore twenty-four thousand fell from Yisrael through him — specifically twenty-four — for all his power operated through the cascading harsh dinim from the twenty-four batai dinim [courts of judgment].

§88

Then Pinchas merited and took what was rightfully his — zealously acting with the jealousy of Hashem Tzva'os, as it is written (Bamidbar 25): "Pinchas son of Elazar son of Aharon the Kohain turned back My fury..." He nullified the fury and anger — the opposite of the Ratzon — through his zealous act, in the aspect of "b'kan'o es kin'asi" — "when he was zealous with My jealousy."

For it is explained in this Torah that the essential tikkun [rectification] is through tzedakah [charitable giving]. And it is explained in LM II:65 that zealousy for Hashem Tzva'os is reckoned as tzedakah. Likewise (Tehillim 106): "Pinchas stood and prayed... and it was reckoned to him as tzedakah." Here we see Rabbainu's teaching: zealousy for Hashem Tzva'os is reckoned as tzedakah. And through tzedakah, the metzach hanachash — the aspect of Bilaam — is subdued, and everything is rectified.

§89

Therefore this parshah [Torah portion of Balak and Pinchas] is read during Bain HaMetzarim [the "Three Weeks" of mourning between 17 Tammuz and 9 Av]. For the entire Churban [destruction of the Bais HaMikdash] came through the cheit ha'Aigel — the blemish of the Ratzon — which occurred on the seventeenth of Tammuz. Therefore we read this parshah then — describing the subduing of Bilaam HaRasha through Pinchas who was zealous with the jealousy of Hashem Tzva'os.

Therefore in this parshah are detailed all the korbanos [offerings] — the daily offerings and the Musaf offerings of all the Yamim Tovim [festivals]. For all the Yamim Tovim are Mikra'ai Kodesh — calling forth and revealing the Ratzon. All of this is heard through the aspect of Pinchas, who subdued and uprooted Bilaam HaRasha, the metzach hanachash. This is all the tikkun of the Churban of the Bais HaMikdash — where one ascended for the regalim [pilgrimage festivals], where the essential illumination of the Ratzon resides.

Therefore we read this during Bain HaMetzarim — for it is all a tikkun for the Churban. Through the aspect of Pinchas, we will merit that the voice of the calling of the Yom Tov will be heard — calling forth the Ratzon — and through this everything will be rectified. We will merit to return to our Land and to rebuild our Bais HaMikdash, speedily in our days, Amain.

Tefillah — Chapter Headings (concluded)
Based on LM I:215 & LM II:65

Nedarim: The Power of Speech and B'chirah

§90

Therefore Parshas Mattos [the Torah portion dealing with vows] is juxtaposed to Parshas Pinchas. For Parshas Mattos speaks about nedarim [vows] — and through this mitzvah of nedarim, one sees and understands the immense power of speech. As soon as one utters with his lips, he must fulfill — "k'chol hayotzai mipiv ya'aseh" — "whatever goes out of his mouth, he must do." For in truth, the matter of nedarim is a wondrous marvel, in the aspect of (Bamidbar 30): "Ish ki yafli lindor neder nazir" — "When a man shall express a vow of a nazir..." — for they are the aspect of the wonders of wisdom (as brought in the Torah "Sha'alu es Rabbi Yosi ben Kisma" [LM I:57]).

Through this one sees the greatness of man, the possessor of b'chirah [free choice] — who has power in his mouth to create for himself new mitzvos that he was never commanded to do. For example, when he forbids upon himself something that is permitted, through his mouth — it is immediately forbidden to him as a Torah prohibition! This is wondrous: this thing has no inherent prohibition in its root, yet as soon as he says with his mouth that it shall be forbidden — even without mentioning the Name of Hashem — it is immediately forbidden by the authority of a severe Torah law. Through this one sees the immense power of man the possessor of b'chirah — and the essential power is in his mouth and heart. When his heart desires to sanctify himself with some kedushah and separation, and he brings forth his desire and ratzon through his mouth — a new Torah is created from this, for it becomes a Torah prohibition. For in truth the nefesh [soul] of Yisrael at its root is a portion of the Divine from Above, and is itself the aspect of the Torah — for "HaKadosh Baruch Hu, the Torah, and Yisrael are all one," as written in the Zohar HaKadosh. Therefore he has power in his mouth to vow and create for himself mitzvos according to his soul.

The essential purpose of nedarim is to sanctify oneself and separate from desires, in the aspect of (Avos Ch. 3): "Nedarim s'yag laprish'us" — "Vows are a fence for abstinence." Such nedarim are a mitzvah to vow. And our Sages said (Nedarim 8a): "It is permitted for a person to vow to motivate himself." The essential neder is when one utters it with his mouth — and through this one sees the immense power of speech, that through speech one can overpower oneself even to separate from that which is permitted.

At first glance this is puzzling: either he has the strength to overpower his yetzer — in which case he could do so without a neder — or he fears his yetzer will overpower him, in which case what will the neder help? But through this we see the great power of the neder at its root — especially when one utters it with his mouth. For then, through the neder, one ascends to the level of the "wonders of wisdom" — the root of b'chirah — and from there receives power through uttering the neder, enabling him to overpower what he must overpower. Certainly even after making the neder, b'chirah still has tremendous power to potentially sway him — therefore the Torah warned severely to keep the neder, and "whatever goes out of his mouth he must do." But the essential point is that through the neder he has much greater power to overpower his yetzer.

As we found with Boaz, who said (Rus 3): "Chai Hashem, shichvi ad haboker" — "As Hashem lives, lie down until the morning" — and our Sages expounded (Rus Rabbah, Ch. 5): "He swore to his yetzer." Without the oath, there was reason to think the yetzer hara would overpower him — and through the oath he withstood the test and conquered his yetzer. Similarly with many upright and righteous people. And I heard from his [Rabbainu's] holy mouth that he said he was very accustomed to making nedarim for the sake of kedushah and separation.

§91

Therefore we begin on Yom Kippur with Kol Nidrai — for nedarim are exceedingly lofty, in the aspect of the roots of the Torah — the aspect of teshuvah [repentance], which is above the Torah. From there all forgiveness of sins derives — essentially through the tzaddikay emes, the aspect of Moshe, from whom all the heads of the tribes receive their power, who are the aspect of the yachid mumcheh [singular expert] who can release a neder.

For the hataras nedarim [annulment of vows] is an even greater wonder: even when one has ascended to the level of the neder and forbidden something upon himself as a Torah prohibition — he still has the power to regret his neder, come before the Chacham [the wise scholar], and have his neder annulled! For all the souls of Yisrael are comprised within Moshe — the aspect of the tzaddik of the generation — and from him all the experts receive their power, whether a single expert or three laymen. All hataras nedarim is by the power of Moshe Rabbainu, who first gave us the Torah, and to whom Hashem revealed the secret of nedarim and their annulment through regret before the Chacham — which is the secret of teshuvah, whose essence is regret.

Therefore there is a Midrash on the verse (Shemos 2): "Vayar b'sivlosam" — "He saw their burdens" — that Moshe Rabbainu took to heart the sufferings of Yisrael in exile. Hashem then told him that through this he would merit Parshas Nedarim. This is deeply puzzling — what connection does the section of vows have with the bitterness of exile? But Moshe saw the bitterness of exile, took it to heart, and saw that the essential cause of exile is the sins of Yisrael, the essential tikkun is through teshuvah, and the essential obstacle to teshuvah is the machlokes [conflict/opposition] of those who oppose him, who fight against him strongly — as it says: "Achain noda hadavar" — "Indeed, the matter is known" — and our Sages expounded (Shemos Rabbah, Ch. 1) that the secret of the exile became known to him: that it is because of the opponents and informers. He understood that he had the power to bring Yisrael to teshuvah — for the majority would listen to him — but the essential obstacle was the aspect of Dasan and Aviram, who stood against him at every turn, as our Sages said: "Wherever it says 'nitzim, nitzavim' — they are none other than Dasan and Aviram." And so it is in every generation.

Therefore, when Hashem saw that Moshe took this to heart and gazed deeply into their burdens — seeing how difficult it was to rectify and redeem them — He revealed to him the secret of Parshas Nedarim. Through this He showed him the power of the tzaddikim and upright of Yisrael in every generation, who are the aspect of those zealous with the jealousy of Hashem Tzva'os — the aspect of Pinchas. For nedarim are the aspect of zealousy for Hashem Tzva'os, which is the aspect of tzedakah. Just as one who vows for the sake of separation — because he sees his yetzer wants to overpower him, he leaps forward and swears or vows, forbidding even the permitted upon himself — thereby gaining greater power to overcome; so too is one who is zealous with the jealousy of Hashem Tzva'os, like Pinchas who saw the great corruption, and no one was standing against the twenty-four thousand and especially against Zimri their leader. He girded his loins on his own initiative, did what he was not explicitly commanded, stood and prayed, took a spear, and was zealous — and saved all Yisrael, and it was reckoned to him as tzedakah.

This is also the aspect of tzedakah itself: the essential point is that the money is already in the rich man's hand, and he could do whatever he wishes with it through his b'chirah — yet he overcomes himself, gives from his pocket, shatters the cruelty in his heart, and transforms it to ratzon. Through this he gives great pleasure to Hashem, and it is reckoned as if he lent to HaKadosh Baruch Hu — as it says (Mishlai 19): "Malveh Hashem chonayn dal" — "He who is gracious to the poor lends to Hashem." In all this we see the immensity of b'chirah. Therefore Parshas Nedarim is juxtaposed to Parshas Pinchas — for nedarim are the aspect of tzedakah, in the aspect of (Devarim 23): "Motza s'fasecha tishmor... b'ficha — zo tzedakah" — "That which goes from your lips you shall keep... 'with your mouth' — this refers to tzedakah" (Rosh HaShanah 6a). And it is the aspect of zealousy for Hashem Tzva'os, the aspect of Pinchas — therefore they are juxtaposed, for it is all one matter.

B'chirah, Galus, and the Ongoing Battle

§92

The general principle: in truth, in the inner heart of every single person, one knows well that there is no purpose to this world and its desires and vanities — as is known to all. Especially the heart of a Jew, who is from the seed of Avraham, Yitzchak, and Yaakov who were the essential generous-hearted ones — and our souls are rooted in them. Therefore the heart of every Jew in its innermost depth certainly burns always for Hashem and His holy Torah in truth. But despite this, because of the immense power of b'chirah — "es zeh l'umas zeh asah Elokim" [God made one corresponding to the other] — the Satan and yetzer hara and evil thoughts fight against the good in a person, seeking to rob him of both worlds through desires and vanities. The more one digs in and fights back, the more the yetzer intensifies against him — therefore it is a great and lengthy war.

But nevertheless, man would ultimately prevail over the evil — except that the greatest obstacle is other people who oppose the truth. As Rabbainu z"l said: human beings are a greater obstacle than the yetzer hara itself — as explained in the Sefer Sippurai Ma'asiyos. All this is the aspect of Bilaam and Balak — the metzach hanachash and the wild beasts — who draw nourishment from the incomplete elders. For Bilaam is the essential first opponent who stood against the kedushah of Yisrael — even in the Egyptian exile he was among Pharaoh's advisors who counseled to embitter their lives. Bilaam is the aspect of Amalek and the aspect of Lavan HaArami — all from the wise men of the East who strayed through their evil desires into extremely alien philosophies, and through their impure will received sorceries and incantations, from which descended all the ways of avodah zarah of earlier generations, and all the foundations of the wise men of nature.

For the essential prolonging of the exile is due to the delay of teshuvah — as written in the Zohar HaKadosh: "This matter depends on nothing other than teshuvah." The essential obstacle is through those who oppose the point of truth in many aspects — the incomplete elders, from whom the metzach hanachash and wild beasts draw nourishment, and the various factions that feed off one another. For this is a great principle: in kedushah and in the Sitra Achra alike, everything depends on everything else — "mitzvah goreres mitzvah, v'avairah goreres avairah" [one mitzvah draws another; one sin draws another] (Avos Ch. 4). When one of the incomplete elders corrupts, the metzach hanachash draws nourishment from him, then intensifies its grip on that elder, leading him to greater sin — and especially inciting him to oppose the holy elders — then drawing more from him, and so on in a cycle. Through all this the exile is prolonged.

§93

But nevertheless — "Atah marom l'olam Hashem" — "You are exalted forever, Hashem" — and Your hand is always supreme, as Rashi explains. For Moshe Rabbainu and Pinchas already existed in the world — and from them all the true tzaddikim and upright ones of every generation draw. Even now, in our servitude, our God has not forsaken us, and no generation is an orphan. In every generation there are those who are zealous with the jealousy of Hashem Tzva'os — the aspect of Pinchas who stood and prayed.

For now too, b'chirah is free. The essential b'chirah is now with us — living human beings upon the face of the earth. The entire holy Torah and the corresponding opposition, all the events in the world on both sides of kedushah and Sitra Achra — none of it is being transacted with any past generation but with us, those who are here alive today. For "ba'maisim chofshi" — "among the dead it is free" — and "the dead do not praise God." Rather, the duty of the day falls upon us — to fight the war of Hashem, each according to his level. No living person is exempt from this war — for this alone one came into the world: to see toil and grief and anger and pain, and to go to a place of dust and worms — all for the sake of this battle. Every person has b'chirah.

But certainly not everyone merits to prevail adequately — as it says (Berachos 17a): "My will is to do Your will, but the leaven in the dough prevents me." The essential tikkun is through the true tzaddikim — the holy elders — but against them stand the incomplete elders from whom the metzach hanachash draws nourishment. Yet in every generation there are men of truth who have compassion upon their own souls genuinely, who do not wish to deceive themselves, who examine their end each day with the eye of truth — until they are in the aspect of those zealous for Hashem, who rouse themselves to perform holy deeds for the sake of truth that they were not explicitly commanded to do, like Pinchas about whom our Sages said (Sanhedrin 82a): "If he comes to ask, we do not instruct him" — this is the aspect of nedarim, the aspect of tzedakah. Through this they subdue the opposition. Much more needs to be explained, but it is impossible to explain everything — precisely because of what our Sages said: "we do not instruct them." Understand this well.

§94

Therefore we begin on Yom Kippur with Kol Nidrai — for the essential teshuvah derives from nedarim and their annulment, essentially through the true tzaddikim, the aspect of Moshe. For the essential blemish of all sins is that one blemished the aspect of neder and oath — because all mitzvos of the Torah were received through covenant and oath, as our Sages said (Sotah 37b). When Yisrael came to receive the Torah, they certainly had b'chirah to accept it or not — and indeed the nations did not wish to accept it, as our Sages said (Bava Kamma 38a). The essential initial acceptance of the Torah is the aspect of a neder — accepting it voluntarily without compulsion. But once they accepted it, they entered into a neder and oath with Hashem that they are obligated to fulfill it. When one sins, chas v'shalom, the essential blemish is in the neder and oath — the root of the Torah.

For the essential root of b'chirah derives from the aspect of "Moshe added one day from his own understanding," explained on the verse "Vaya'anu kol ha'am yachdav" (LM I:190) — meaning one must understand from one's own mind what Hashem wants, even before being commanded. Even now that the Torah has been given and everyone has b'chirah in its plain sense — in matters of counsel, which path to take, whether the way of the philosophers or the way of the Mekubalim [Kabbalists], to whom to draw close — in all this a person must understand on his own. If one examines his eternal purpose with the eye of truth, he will certainly merit to understand which path to take, in the aspect of (Tehillim 32): "Askilcha v'orcha b'derech zu tailaich, i'atzah alecha aini" — "I will instruct you and guide you in the way you should go; I will counsel you with My eye." All this is the aspect of neder — vowing on one's own initiative for the sake of separation — the aspect of Pinchas, the aspect of all who are zealous for Hashem Tzva'os.

And this is the aspect of tzedakah of the true givers — who do not give for honor or for the sake of their nature, but give for Hashem's sake, especially to support genuine Torah scholars and men of truth. They need to give tzedakah beyond their capacity, in a manner that builds an enduring structure of kedushah — as Rashi explains on (Koheles 5): "One who loves money will not be satisfied..." — even if one performs mitzvos, if he does not perform a mitzvah that has permanence — such as building a bais k'nesses [synagogue] or writing a Sefer Torah — it is also vanity. Similarly, one who takes it upon himself to engage in great z'chus harabbim [merit of the community], occupying himself with a mitzvah that has no claimants, suffering many afflictions and humiliations for this — all for the sake of Heaven, for the truth in its truth — this is the aspect of zealousy for Hashem Tzva'os, the aspect of nedarim. Through this the essential tikkun of subduing the metzach hanachash through tzedakah is accomplished. Through this one merits teshuvah, nullifying the evil philosophies from the world and strengthening the revelation of the Ratzon. All this power is received from the true elders of the generation — the aspect of Moshe — who merit hataras nedarim. For hataras nedarim is the greatest wonder: even the neder itself the Chacham can annul.

Therefore on Yom Kippur, when we need to merit teshuvah and forgiveness, we begin with Kol Nidrai — the matter of nedarim and their annulment — for from there is the root of teshuvah. Everything is through the power of the true tzaddikim comprised within Moshe. Therefore before Kol Nidrai we say: "Bishivah shel ma'alah u'vishivah shel matah, anu matirin l'hispallel im ha'avaryanim" — "By the authority of the Heavenly Court and the earthly court, we permit praying with the transgressors." For we must elevate all the sinners to kedushah and strengthen them in teshuvah. Therefore we bind ourselves to the yeshivah shel ma'alah [the Heavenly Academy] and the yeshivah shel matah [the earthly academy] — all the tzaddikim alive and all the tzaddikim who dwell in the dust — and through their power we pray on Yom Kippur and say Kol Nidrai, elevating all the sinners to bring them back in teshuvah.

§95

Now it is self-evident why, when Moshe took to heart the burdens of Yisrael, Hashem revealed to him specifically the secret of Parshas Nedarim. For his essential anguish was seeing the prolongation of the exile, its source, and how difficult it is to rectify — the essential difficulty being Dasan and Aviram, the aspect of those who oppose the truth. Therefore Hashem revealed to him the secret of Parshas Nedarim — the aspect of zealousy for Hashem Tzva'os, the aspect of fitting tzedakah — through which all opponents are subdued and the illumination of the Ratzon is revealed in the world, bringing the essential redemption and geulah [final redemption].

Masores, Nedarim, and Sh'sikah

§96

This is the aspect of the proximity of the Mishnah (Avos Ch. 3): "Masores s'yag laTorah, ma'asros s'yag la'osher, nedarim s'yag laprish'us, s'yag lachochmah sh'sikah" — "Tradition is a fence for Torah; tithes are a fence for wealth; vows are a fence for abstinence; a fence for wisdom is silence."

"Masores s'yag laTorah" — this is the aspect of the Torah Sheb'al Peh [the Oral Torah], transmitted to us orally — the fence for the Torah SheBichsav [Written Torah]. For from the Written Torah alone one would not know anything, nor how to fulfill any mitzvah, as explained many times in all the sefarim. The essential fence to fulfill the Written Torah is through the Masores [Tradition] — the Oral Torah. Therefore Rabbainu z"l explains (LM II:28) in the name of the Midrash that the essential distinction between Yisrael and the nations is only in the Torah Sheb'al Peh. Therefore all the philosophers and those who follow their ways occupy themselves only with the Written Torah, wanting to interpret it according to their ways and to expound the Torah contrary to the halachah that was transmitted to us orally — as is known and publicly acknowledged.

For the twenty-four books of the Torah SheBichsav correspond to the twenty-four batai dinim whose essential sweetening is through the upper Ratzon, drawn through the tzaddikim of every generation — the aspect of Moshe — who are the aspect of the Torah Sheb'al Peh, transmitted from generation to generation to the true tzaddikim. One who blemishes this and separates, chas v'shalom, the Written Torah from the Oral Torah is a "nirgan mafrid aluf" [a whisperer who separates a chief] — and then the Sitra Achra gains hold through the cascading dinim of the twenty-four courts, which is the aspect of the ail acher [foreign god] — kefiros [heresies]. This is the aspect of the twenty-four species of impure birds, which are one matter with the wild beasts — from which all the nourishment of the wise men of nature derives. Therefore the essential fence and preservation of the Torah is through Masores — the Torah Sheb'al Peh.

For dibbur [speech] — the mouth — has great power to reveal truth and emunah, in the aspect of (Tehillim 89): "Odi'a emunascha b'fi" — "I will make Your faithfulness known with my mouth." But "es zeh l'umas zeh" — they too come with a man whose power is in his mouth: "Their mouth speaks vanity..." — as it says (Tehillim 12): "May Hashem cut off all flattering lips, the tongue that speaks great things — those who say: 'With our tongue we will prevail; our lips are with us — who is lord over us?'" This is what we explained above regarding Bilaam, who in kelipah [the husk of impurity] corresponds to Moshe in kedushah — for b'chirah has tremendous power.

Therefore the Tanna immediately juxtaposed: "Ma'asros s'yag la'osher" — through tithes (tzedakah), which is a fence for wealth, the wealth is drawn into kedushah. And "Nedarim s'yag laprish'us" — through vows, a fence for abstinence, one overpowers the opponents of the Masores (the Oral Torah). For all their strength comes through money and wealth currently in exile among them, and through excessive immersion in the desire of adultery — all the aspect of Bilaam who had an expansive soul for money and honor and licentiousness. From there comes all their jealousy against the upright people of Hashem who cleave to the true tzaddikim. Therefore through tzedakah (tithes — drawing wealth into kedushah) and through nedarim (fence for abstinence), one overpowers them. The essential point: through tzedakah and nedarim, the revelation of the Ratzon intensifies in the world — that everything is governed by His will alone, that there is no nature at all, that nature itself operates by His will always, and that Yisrael has the power to nullify nature through their tefillah. Through this, each one strengthens himself with powerful ratzonos toward Hashem — which is the essential point.

And this is "S'yag lachochmah sh'sikah" — "a fence for wisdom is silence" — for it is impossible to debate with them to the ultimate extreme. One must speak with true wisdom what needs to be spoken, but the more one speaks wisely against them, the more they dig in to fight against the truth. Therefore a fence for wisdom is silence — one must be still and silent, waiting for Hashem — "Dom laShem v'hischolail lo" — "Be still before Hashem and wait for Him" (Tehillim 37); "Ach lailokim domi nafshi" — "My soul waits in silence only for God" (Tehillim 62); "Tov v'yachil v'dumam lishu'as Hashem" — "It is good to wait silently for the salvation of Hashem" (Eichah 3). The essential thing is to be strong in the truth, strengthening oneself with a constant powerful ratzon toward Hashem and the truth of His Torah. If it is possible to speak to someone and bring him back to the truth — excellent. If not, one must be silent, in the aspect of "a fence for wisdom is silence." This is why it is written (Mishlai 26): "Answer a fool according to his folly," and it is also written: "Do not answer a fool according to his folly" — for "there is a time to be silent and a time to speak." But ultimately, throughout the days of exile, they prevail through their speech — and the true wise ones must make a fence for their words through silence, which is the aspect of ratzon — "be still before Hashem."

§97

See the teaching of our Sages (Sanhedrin, Ch. "Nigmar HaDin") on the verse (Iyov 36): "Haya'aroch shu'acha lo v'tzar" — how very much one must strengthen and exert oneself in tefillah and in seeking mercy and supplication. As they said there: "A person should always bring tefillah before trouble comes..." Raish Lakish said: "Whoever exerts himself in tefillah from below — no adversaries stand against him from Above." Rabbi Yochanan said: "A person should always pray for mercy that all should strengthen his power, and that he should have no adversaries from Above." Rashi explains: one should pray that the ministering angels should assist him to pray for mercy.

The essential point for our subject is Rashi's explanation — that one must pray for the very ability to pray. Even when a person comes to pour out his sichah between himself and his Creator and cannot open his mouth at all — he must still strengthen himself to pray for this itself: that the angels should help him pray for mercy. And so on, endlessly. Understand this very well — how much one must strengthen oneself in seeking mercy.

Hilchos N'si'as Kapayim — Bircas Kohanim

§98

This is the aspect of Bircas Kohanim [the Priestly Blessing]. For it has been explained that the entire order of Kri'as Shma and its blessings and tefillah is all the aspect of emunas haRatzon [faith in the Divine Will] — engaging in the many tikkunim to draw upon us the illumination of the Ratzon. Therefore, upon the completion of tefillah, the Kohanim ascend to bless His people Yisrael with love. For it is explained in the Torah that through tzedakah one merits the Ratzon — and through this one does not need to engage in any business or labor for livelihood, as is fulfilled: "V'amdu zarim v'ra'u tzon'chem" — "Strangers shall stand and tend your flocks" — "V'Atem Kohanai Hashem tikra'u" — "You shall be called priests of Hashem" — specifically Kohanim, the aspect of Chesed [lovingkindness].

So the ultimate goal is to merit the aspect of Kohain. Therefore, upon completing tefillah — having drawn forth the revelation of the Ratzon — the Kohanim ascend to bless with Bircas Kohanim, drawing the kedushah of Kohain upon all Yisrael — that all Yisrael should merit "V'Atem Kohanai Hashem" — the aspect of Chesed — where they need not engage in any business for livelihood, but all wealth and livelihood flows to them through His Chesed alone. This is: "Y'varechcha Hashem" — "May Hashem bless you" — with wealth (Bamidbar Rabbah, Ch. 11) — that all wealth arrives through Hashem's blessing alone, without any labor or business, in the aspect of (Mishlai 10): "Bircas Hashem hi sa'ashir, v'lo yosif etzev imah" — "The blessing of Hashem makes one rich, and He adds no sorrow with it" — no sorrow of labor and toil that stems from "b'itzavon tochalenah, b'zai'as apecha tochal lechem" [the curse of Adam — "in sorrow you shall eat, by the sweat of your brow"].

"V'yishm'recha" — "May He guard you" — from the mazikin [destructive forces] — the wild beasts, the wise men of nature, who seek to blemish the Ratzon and thereby increase the toil and burden of labor.

"Ya'air Hashem panav ailecha" — "May Hashem illuminate His face toward you" — this is the aspect of the kedushah of Yom Tov [the festivals], through which the Ratzon is revealed — for on the three regalim one must ascend to the Bais HaMikdash to draw from there the illumination of the Ratzon. The essential kedushah of Yom Tov depends on the tzaddikim, for the calling voice of the Yom Tov that calls and reveals the Ratzon can only be heard through the true Chachamim and tzaddikim, who bind all retzonos to the root of the Ratzon — to the Ra'ava d'Ra'avin [the Will of all Wills], where Moshe departed. This is the illumination of the face of Hashem drawn on Yom Tov, in the aspect of (Devarim 16): "Three times a year all your males shall appear before the face of Hashem your God" — essentially drawn through the true tzaddikim, for "tzaddikaya inun anpai Sh'chintah" — "the tzaddikim are the face of the Shechinah" — as written in the Zohar HaKadosh many times.

"Vichuneka" — "May He be gracious to you" — He shall give you chain [grace/favor] — this is the aspect of binding the retzonos of all Yisrael to Moshe Rabbainu, who departed into the Ratzon of all retzonos. For all the holy chain of Yisrael derives from Moshe, of whom it says (Shemos 33): "You have found favor in My eyes." Through finding favor, he drew forth the Thirteen Attributes of Mercy — which are the aspect of the t'laisar tikkunai dikna [Thirteen Rectifications of the Beard — a Kabbalistic concept relating to supreme mercy], the aspect of the kedushah of the holy elders, the revelation of the Ratzon at Shabbos Minchah [the afternoon prayer of Shabbos, a time of supreme favor].

"Yisa Hashem panav ailecha v'yasaim l'cha shalom" — "May Hashem lift His face toward you and grant you peace" — this is the aspect of tzedakah, in the aspect of (Tehillim 17): "Ani b'tzedek echezeh fanecha" — "I, in righteousness, shall behold Your face" — and "one who increases tzedakah increases shalom." For the essential tikkun is through abundant tzedakah — through which one merits the illumination of the Ratzon, which is the aspect of n'si'as panim [the lifting of the face], the aspect of "zakain nasu panim" — "an elder of lifted countenance." Through this the power of the wild beasts is nullified — this is the aspect of shalom [peace]. For as long as the evil voices of the wild beasts — the wise men of nature — are heard, there is anger and fury and machlokes, the opposite of the Ratzon and shalom. But when Yisrael, the holy people, prevail through emunas haRatzon until their power is nullified — then they will return to us, and it will be fulfilled (Yeshayahu 11): "V'gar z'aiv im keves, v'namair im g'di" — "The wolf shall dwell with the lamb, and the leopard with the kid" — for the destruction and anger will be nullified and shalom will increase, which is the Ratzon. Then also "V'amdu zarim v'ra'u tzon'chem" will be fulfilled — strangers will recognize the greatness of the Creator and of Yisrael and will occupy themselves with our work. Therefore Bircas Kohanim concludes with "V'yasaim l'cha shalom" — for this is the ultimate purpose: ratzon, love, and shalom. And therefore the blessing begins with "l'varaich... b'ahavah" — "to bless... with love" — for this is the essence: love and shalom, the illumination of the Ratzon.

§99

Therefore the Kohanim ascend to bless at Bircas Modim [the Thanksgiving blessing in the Amidah] — for there the illumination of the Ratzon is revealed most intensely, which is the kedushah of Yom Tov, the Mikra Kodesh. For there in Modim we give thanks for all the miracles and wonders that Hashem did for us in every generation, and which He does with us every day — as we pray: "Shield of our salvation in every generation, we shall thank You... and for Your miracles that are with us every day, and for Your wonders and Your kindnesses at every time, evening, morning, and noon." Through emunas haRatzon we understand that Hashem performs miracles and wonders for us every day and at every moment. For we see so very much with our own eyes each day — since we believe there is no nature at all, that all natural occurrences are through His providence alone. Then one sees new wonders each day. Beyond this, we believe that Hashem performs miracles and wonders for us each day of which we are unaware — as it says (Tehillim 136): "L'oseh nifla'os g'dolos l'vado, ki l'olam chasdo" — "Who alone does great wonders, for His kindness is forever" — and our Sages said (Niddah 31a): "The one who experiences the miracle does not recognize his miracle."

Therefore, adjacent to this blessing that reveals emunas haRatzon most fully, the Kohanim ascend to bless in the Name of Hashem — that Hashem should agree with us to draw upon us at all times the illumination of the Ratzon, through which all abundance of wealth flows from Him alone. And we conclude with shalom — for this is the essential point. Then immediately afterward we say "Sim Shalom" [the prayer for peace], concluding: "Ham'varaich es amo Yisrael bashalom" — "Who blesses His people Yisrael with shalom" — for the culmination of all tikkun is shalom. Therefore HaKadosh Baruch Hu found no vessel that holds blessing for Yisrael other than shalom (end of Tractate Uktzin).

Hilchos Sh'liach Tzibbur — N'si'as Kapayim (concluded)

§100

Therefore the blessing is performed only with n'si'as kapayim [the raising of the hands]. For raising the hands indicates the great and intense ratzon and longing with all the heart for Hashem, in the aspect of (Eichah 3): "Nisa l'vavainu el kapayim el Ail bashamayim" — "Let us lift our hearts upon our hands to God in Heaven"; (Devarim 32): "Ki esa el shamayim yadi" — "When I raise My hand to Heaven"; (Tehillim 134): "S'u y'daichem kodesh u'varchu es Hashem" — "Lift your hands in holiness and bless Hashem." As one can feel tangibly: when one longs intensely for Hashem, one raises his hands and spreads his palms — "Shitachti ailecha kapai" — "I have spread my hands to You"; "Parasti yadai ailecha" — "I have spread my hands to You." Therefore Bircas Kohanim — the drawing of the illumination of the Ratzon in wondrous brilliance — is performed specifically with n'si'as kapayim. It also alludes to our withdrawing our hands from all business and labor (which is done with the hands) — rather, lifting our hands to Hashem always. This is the aspect of the intense Ratzon.

— — —

[The text continues with Hilchos Sh'liach Tzibbur, based on LM II:65:]

For the essential tikkun of tefillah is through the sh'liach tzibbur [the prayer leader] — for he is the choicest of the congregation. He must be fitting and worthy. He is the aspect of the ba'al hasadeh [the master of the field] — the head of the congregants. Therefore he is called "ovayr lifnai hataivah" — "one who passes before the Ark" — for he has already reached the tachlis [the ultimate purpose] and makes the entire tefillah into one. Therefore he can "pass before the Ark" — moving to the Ark that is beyond it, as explained there. For even when he is at the second Ark, even at the end of tefillah, he is always passing before the first Ark — meaning he never departs from the first word, but constantly passes before it. And because of this very thing he can move to the second Ark.

Therefore the sh'liach tzibbur repeats the tefillah — showing that he grasps the tachlis, which is all one. Even though he has finished the tefillah, he is still at its beginning, at the word "Baruch" — demonstrating that it is all one, its end embedded in its beginning and its beginning in its end. Therefore the sh'liach tzibbur is called Chazan — from a term of vision and gazing, in the aspect of (Bamidbar 24): "Machazeh Shakai yechezeh" — "He beholds the vision of the Almighty" — for he beholds and sees the tachlis, through which he can pray properly.

This is what our Sages said (Rosh HaShanah 34b): "Why does the sh'liach tzibbur pass before the Ark? To fulfill the obligation of one who is not proficient." For one who is close to the tachlis and makes the entire tefillah into one — even when at the end of tefillah, he is still at its beginning, for he does not forget the first word — he is the aspect of baki [proficient], like one who is so expert in a matter that he can encompass it in a single statement and never forgets its beginning even when at its end. But one who cannot make the tefillah into one — when he is at the second word, he forgets the first, and cannot be swift in his tefillah to encompass it in oneness, due to his lack of proficiency — the sh'liach tzibbur, the chosen one who has reached the tachlis, fulfills his obligation and rectifies his tefillah by encompassing it in oneness.

Therefore every davar shebikdushah [matter of holiness requiring a minyan] — such as Kedushah, Barchu, and Kaddish — is said only through the sh'liach tzibbur. For the essential kedushah comes through him — since he is close to the tachlis, he is entirely one, entirely good, entirely holy. And every davar shebikdushah requires no fewer than ten — for speech is the final level of kedushah, the aspect of Malchus [Kingship], the tenth level. Its essential tikkun is by raising it and encompassing it in the One — which is entirely good, entirely holy — the head of all the levels. Thus one needs from the lowest level to the highest — the aspect of ten levels. Therefore the essential tikkun of tefillah is with ten, for then one can rectify the speech by raising it from below to Above, encompassing it in the One.

This is the aspect of YBK — Yichud B'rachah K'dushah [Unification, Blessing, Holiness] — for kedushah and berachah come through yichud [unification], the aspect of "all is one." Its gematria [numerical value] equals the names Havayah Elokim — indicating that through bittul [nullification] to the tachlis, all suffering and all dinim [judgments] — the aspect of Elokim — are nullified: Havayah sweetens Elokim, for it is all good, all one, all holy. And this is accomplished by directing one's vision to gaze upon the tachlis — this is YBK, the aspect of the t'las guvnin d'aina [three colors of the eye] from the Zohar HaKadosh, which are right, left, and center. This is the aspect of baki — which is the aspect of YBK — the aspect of the tachlis. For the unification of Havayah and Elokim is the tachlis itself, in the aspect of (Zechariah 14): "Bayom hahu yih'yeh Hashem echad u'shmo echad" — "On that day, Hashem will be One and His Name will be One."