Likutay Halachos - Torah Reading

Based on LM I:56 — "Uv'Yom HaBikurim"
Drawing Arichas Yamim into Malchus · 10 P'sukim · Parshas Amalak · Megillah

Halacha

One does not read from the Torah fewer than ten p'sukim — "Vay'dabair olah" etc. And if the topic concludes [earlier], e.g. Parshas Amalak which has only nine p'sukim, that is acceptable.

§1

Based on what Rabbainu (may his light shine) wrote: one must draw arichas yamim [length of days] into Malchus, and this is accomplished through engagement in Torah — which is Sh'ma d'Kudsha B'rich Hu [the Name of HaKadosh Baruch Hu] — through which one calls out the Life and draws it into the Middos and Kailim [attributes and vessels]. See the entire ma'amar beginning "Uv'Yom HaBikurim" in Siman 56, Likutay part 1.

This is the aspect of Kreyas HaTorah [Torah reading]. Although Torah study in any form draws arichas yamim, Kreyas HaTorah is especially suited for this — for the Torah as it is written before us is the aspect of Sh'ma d'Kudsha B'rich Hu, His essential Name itself. The pasuk "V'hay'sah imo v'kara vo" — "It shall be with him and he shall read in it" — is also said regarding the Sefer Torah a king must write. Therefore it is called "Kreyas HaTorah" — literally "calling": "V'kara vo kol y'may chayav" — "And he shall call/read in it all the days of his life" — through which one calls forth Chai HaChaim [the Life of lives].

This is why the Sages said: whoever leaves a Sefer Torah open and goes out — his days are shortened (the opposite of arichas yamim). Therefore Kreyas HaTorah was established on Shabbos, Yom Tov, Shabbos Minchah, Monday and Thursday — all days of ratzon, when shefa is drawn → one must read the Torah to call the life (= the shefa) into the Middos and Kailim, so there will not be an excess of light. Therefore Kreyas HaTorah was established during tefillah — tefillah = Malchus → through tefillah the shefa is aroused → one must draw arichas yamim into Malchus (= draw life into the Middos). Every day this is accomplished through Kedushah d'Sidra (also a reading of p'sukim, through which one calls the shefa into the Middos). Therefore it is forbidden to leave the shul before Kedushah d'Sidra, just as it is forbidden to leave during Kreyas HaTorah. But on Monday, Thursday, and other holy days (days of ratzon when great life and shefa are aroused), Kedushah d'Sidra alone does not suffice → one must also read from a kosher Torah, through which the essential calling of life occurs.

Therefore one does not read fewer than ten p'sukim — to rectify Malchus, whose smallest comprehensive unit is ten (saray asaros [officers of tens]: there are officers of thousands, hundreds, etc., for Malchus is comprised of ten-within-ten-within-ten; the minimum comprehensive unit = ten).

Parshas Amalak

The exception is Parshas Amalak, which has only nine p'sukim. (What the Shulchan Aruch wrote "e.g. Parshas Amalak" — this is not merely an example, for in truth no other reading of nine p'sukim exists; only Parshas Amalak read on Purim.) Against the Malchus d'Kedushah stands the Malchus HaRish'ah [evil kingdom] — the kingdom of Haman — which draws from ashirus [wealth]. Amalak's kingdom = the Nachash wrapped around kedushah, drawing from the feet of kedushah (= ashirus, the last/lowest aspect: "raglayim" [feet]). Therefore Parshas Amalak has only nine p'sukim — for then his memory is not yet erased completely: "Ki yad al kais Yah" — "A hand upon the throne of God" — the Kisai [throne] is lacking and the Name is divided, due to his drawing and overcoming from kedushah.

In truth, all his drawing and overcoming against kedushah is the aspect of "Ais asher shalat ha'adam ba'adam l'ra lo" — "A time when man rules over man to his [own] detriment" (Koheles 8). There is power in Malchus d'Kedushah (= Mordechai) to extract what he swallowed: "Chayil bala vayki'enu" — "Wealth he swallowed but will disgorge" — and make from it Torah (= Aishes Chayil). Malchus is deliberately given over into galus there, so it will extract all the holy sparks. This is "Ki yad al kais Yah milchamah laHashem ba'Amalak midor dor" — the lacking throne and divided Name are themselves Hashem's war with Amalak from generation to generation, until his memory is erased entirely.

§2 — Purim and the Megillah

This we saw in the days of Mordechai. It is puzzling: given Vashti's great wickedness, how did Haman become her great adversary? He should have been her advocate, being like her in wickedness! But the Sitra Achra's calculation was for the end-game — that Esther would be taken to the king's house, so they would capture Malchus d'Kedushah. Yet in truth, precisely this was their downfall. All their overcoming — bringing Malchus deeper into hiddenness (= Esther taken to the palace) — precisely through this came their immense downfall. Conversely, Malchus d'Kedushah ascended greatly → extracted with her all the holy sparks they had swallowed → made from them a new Torah: the Megillah, which the Sages compared to the Torah in all its laws — writing, ruling, and reading (Megillah 16).

When things were reversed and they extracted what he swallowed ("Chayil bala vayki'enu": "Vatasem Esther es Mordechai al bais Haman" — "Esther placed Mordechai over the house of Haman") — from all this, Torah was made (= the Megillah fashioned from this story). Therefore on Purim we read Parshas Amalak even though it has only nine p'sukim — for precisely through this [his parasitic drawing] came his downfall. The deficiency is completed through the reading of the Megillah afterward — itself an aspect of Kreyas HaTorah in all its laws. No public reading exists except Kreyas HaTorah and Kreyas HaMegillah — for it is truly Kreyas HaTorah. This is what the Sages said (Shabbos 88): "Kiy'mu mah shekib'lu k'var" — "They fulfilled what they had already accepted" — for then Kabbalas HaTorah was completed, through the Megillah completing what the Torah had lacked.

§3 — Three P'sukim / Three Olim

This is why each oleh must read a minimum of three p'sukim, and one does not read with fewer than three olim (Kohain, Levi, Yisrael). The completeness of Malchus is through drawing into it life and arichas yamim (= Da'as = Shalom = machlokes l'shaim Shamayim [dispute for the sake of Heaven]). Shalom = the third party that adjudicates — for peace exists only where there are two opposites and a third adjudicates between them (right, left, and the middle that arbitrates). Therefore three olim are needed — to complete Malchus through Shalom (= Da'as = arichas yamim). Therefore on Monday and Thursday Bais Din also sits in judgment (= Shalom: the verdict is the adjudication and peace): "Umishpat shalom shiftu b'sha'araichem" — "Judge with true justice in your gates" (Z'charyah 8).

Addendum: Halachic Confirmations

After writing this, I found the Taz citing the Bais Yosef in the name of Orchos Chaim z"l: regarding Parshas Amalak — they did not add p'sukim before or after because HaKadosh Baruch Hu said: "Amalak caused My Name and My Throne to be lacking — so his parashah is lacking." And in the Yerushalmi: "He performed a truncated act, therefore his parashah is truncated." My eyes were illuminated — praise to God, I saw that Hashem guided me on the path of truth, as I wrote above: Parshas Amalak having only nine p'sukim is in the aspect of "Ki yad al kais Yah."

I also found afterward that the Bais Yosef writes in the name of the Poskim that "Uva l'Tziyon" was instituted so that all Yisrael would fulfill Torah study every day. This accords precisely with what we wrote above — that Uva l'Tziyon stands in place of Torah study, for one must specifically learn after tefillah to draw life and arichas yamim. This is also explained in the Shulchan Aruch (Orach Chaim 155:1): one should go from the shul to the bais midrash to learn.

By this reasoning it is also correct that we do not say Uva l'Tziyon on Shabbos morning — only at Minchah — because on Shabbos morning we read from the Torah and Haftarah (as the Bais Yosef explains). On Monday and Thursday, although we also read, since we read only a little and do not read the Haftarah, we still need Uva l'Tziyon as well.

Note: Halacha 2 is lost — "its location is unknown; we do not know whether it was never written or was written and lost, in our many sins."

Based on LM II:87 & LM II:82
Kavanos Elul · Tefillah as Zivug · Torah Illuminates the Derech · Monday & Thursday · The Letter Alef

Introduction

The matter of Kreyas HaTorah [the Reading of the Torah] during tefillah on Monday, Thursday, etc.:

Based on what Rabbainu z"l wrote in Likutay Tinyana Siman 87: the Kavanos Elul [meditative intentions of Elul, the month preceding Rosh HaShanah] = tikun habris [rectification of the covenant of sexual purity]. The Kavanos Elul = the aspect of "Hanosain ba'yam darech" — "He Who gives a path in the sea" — one must illuminate the derech [path] in the sea. Through this one finds his zivug [match] and she is no longer against him. The secret of this was transmitted by Avraham to Eliezer when he sent him to find the zivug of Yitzchak his son. This is what he said: "V'im lo soveh ha'ishah la'lechess acharecha" — "And if the woman does not wish to go after you" — whose initial letters spell Elul, with the words "soveh ha'ishah" — "the woman will desire" — in the middle. Through the Kavanos Elul (= tikun habris) → desire is drawn into her → the woman desires. Through p'gam habris [damage to the covenant of sexual purity] she turns away from his desire; through tikun habris via the Kavanos Elul (= Hanosain ba'yam darech) → the woman desires. Study this matter well, for it is a very deep and hidden secret.

§1

"V'im lo soveh ha'ishah la'lechess acharecha" — "la'lechess" specifically — "to go." Through the Kavanos Elul hinted in the initial letters, one rectifies the aspect of Derech (= Hanosain ba'yam darech) → the woman desires to go after him — "la'lechess" specifically — she is willing to walk on the Derech after him, since he has already rectified and illuminated the aspect of Derech (= the Kavanos Elul hinted in the initial letters of this pasuk = Hanosain ba'yam darech). Therefore through this, the woman desires "la'lechess" — to go — the aspect of Derech.

§2

This is the aspect of tefillah. The tikun of tefillah = zivug d'kedushah (as known). As Rabbainu z"l said elsewhere: for the great Tzaddikim there is no difference between tefillah and zivug (as he wrote on the ma'amar of the Sages: "Sh't'hai t'filasi s'muchah l'mitasi" — "Let my tefillah be adjacent to my bed"). Tefillah = ishah yir'as Hashem [a God-fearing woman]. The essential tikun of tefillah is through the Kavanos Elul (= Hanosain ba'yam darech) → through this, the woman desires to go → this is the tikun of tefillah (= ishah yir'as Hashem). The essential tikun of tefillah: "Im sh'gurah t'filasi b'fi yodai'a ani shehu m'kubal" — "If my tefillah is fluent in my mouth, I know it is accepted" = "Vay'hi hu terem kilah l'dabair v'hinai Rivkah yotzais" — "Before he finished speaking, behold Rivkah came out" (Beraishis 24) — as written in the Tikunim (Tikun 18): "Tzedek l'fanav y'halaich v'yasaim laderech p'amav" — "Righteousness goes before him and sets his footsteps on the path" (Tehillim 85).

"Before he finished speaking, behold Rivkah came out" = the tikun of tefillah (= fluent tefillah) = the woman desires to go after him. The ishah yir'as Hashem (= Rivkah, wife of Yitzchak) — desire is drawn into her through the Kavanos Elul → "before he finished speaking, behold Rivkah came out" = the tefillah (= ishah yir'as Hashem) goes and is drawn after the person (= if my tefillah is fluent = accepted). All through the Kavanos Elul (= Hanosain ba'yam darech). Therefore the essential tikun of tefillah is in Chodesh Elul, when Yisrael increase tefillos and supplications — for the essential tikun of tefillah is through the Kavanos Elul.

§3

One must illuminate the aspect of Derech in the tefillah — so the tefillah can travel the straight path from Chutz La'Aretz to Eretz Yisrael, from there to Yerushalayim, to the Bais HaMikdash, to Kodesh Kodashim: "V'hisp'al'lu ailecha derech artzam" — "And they shall pray to You by way of their land" (M'lachim I 8) — "derech" specifically. The tefillah must travel to Eretz Yisrael → Kodesh Kodashim → shamayim → from raki'a to raki'a, from world to world, until it goes and ascends to its place. Therefore one must illuminate the Derech within it through the Kavanos Elul (= Hanosain ba'yam darech).

§4

This is the aspect of Kreyas HaTorah during tefillah. The Derech is illuminated primarily through Torah — Torah illuminates the Derech. This is why it is called "Torah" — from the word hora'ah [instruction/direction], for it directs us on the path: "L'horos lahem es haderech asher yailchu" — "To instruct them the path they should walk" (Shemos 18); "Derech mitzvosecha arutz" — "I run the path of Your mitzvos"; "Derech pikudecha bacharti" — "I chose the path of Your precepts" (Tehillim 119); "D'racheha darchay no'am" — "Her ways are ways of pleasantness" (Mishlai 3).

Through the Torah read during tefillah → the Derech is illuminated in the sea (= in the tefillah) → tefillah accepted: "Im sh'gurah t'filasi b'fi" = "Terem kilah l'dabair v'hinai Rivkah yotzais" = "V'hayah terem yik'ra'u va'Ani e'eneh" — "Before they call, I will answer." Torah illuminates the Derech (= Kavanos Elul) within tefillah. Therefore Kreyas HaTorah was established during tefillah on Monday and Thursday — the days Moshe ascended and descended during the final forty days (= the days of Elul) to receive the second Luchos. During those days of receiving the Luchos, Moshe made a derech k'vushah [well-trodden path] (= the Kavanos Elul, as Rabbainu z"l wrote in LM II:82). Therefore on these days we read Torah during tefillah — to draw the Kavanos Elul, to illuminate the Derech in the sea = the essential tikun of tefillah.

§5

Therefore the essential Kreyas HaTorah on Monday and Thursday was established when Yisrael walked in the desert three days without Torah and became exhausted. The prophets among them established Torah reading on Monday and Thursday (Bava Kama 82). The essential Kreyas HaTorah is for the tikun of the Derech — Torah illuminates the Derech. The essential tikun of the Derech = threefold (= three days = right, left, and middle). The tikun of the Derech = the machri'a [middle/deciding element] between right and left: "Soveh ha'ishah la'lechess" → "to go" = through the Kavanos Elul drawn via Monday-Thursday Torah reading.

§6

Monday and Thursday embody the Kavanos Elul (= Hanosain ba'yam darech). On the second day of Creation it was said: "Y'hi raki'a b'soch hamayim vihi mavdil bain mayim lamayim" — "Let there be a firmament in the midst of the waters, and let it divide between waters and waters" — between upper waters and lower waters. This = the secret of the Kavanos Elul = the Derech made through "Im esak shamayim sham Atah v'atzi'ah sh'ol hineka" — "If I ascend to heaven, You are there; if I make my bed in the grave, behold You."

"Im esak shamayim" and "atzi'ah sh'ol" = the upper Yud and lower Yud of the letter Alef (= the S'gol of the Name Ksa"h and the Chirik of the Name Sa"g), from which the Derech is made (as explained in the Kavanos and in LM I:6 and LM II:82). This is "Y'hi raki'a b'soch hamayim" = the secret of the shape of the Alef (as brought in the Tikunim): upper waters = upper Yud on top of the Alef; lower waters = lower Yud beneath the Alef; the Raki'a dividing = the Vav in the middle of the Alef. This = Hanosain ba'yam darech = the separation between waters and waters → a path in the sea. This is the very foundation of Creation — through this, heaven and earth were made. The Derech (= the path of t'shuvah: "If I ascend to heaven / if I make my bed in the grave") = the foundation of Creation and its sustenance, for t'shuvah preceded the world and without it the world cannot endure. The essential purpose of Creation: "b'gin d'yisht'mod'un laih" — "so they will recognize Him" — in every place: "If I ascend to heaven... if I make my bed in the grave." Thus Monday = Hanosain ba'yam darech = Kavanos Elul = the Alef.

§7

This is the aspect of Thursday. On Thursday the berachah was said over dagim [fish]. Fish = the offspring of Yosef, blessed "V'yidgu larov" — "And they shall multiply like fish." The Derech illuminating the sea = Yosef = sh'miras habris [guarding the covenant] → through this the Derech illuminates the sea. Therefore the essential k'ri'as Yam Suf [splitting of the Sea of Reeds] (about which "Hanosain ba'yam darech" was said) was through Yosef: "Hayam ra'ah vayanos" — "The sea saw and fled" (Tehillim 114) — "vayaitzai hachutza" — "and he went out" — as the Sages expound: the sea saw Yosef's coffin (= sh'miras habris = Hanosain ba'yam darech = Kreyas Yam Suf: a path in the sea). "Ba'yam darkecha" — "In the sea is Your way" — through "ga'alta bizro'a amecha b'nay Ya'akov v'Yosef selah" — "You redeemed with Your arm Your people, the sons of Ya'akov and Yosef" (Tehillim 77) — the Derech made through Ya'akov and Yosef (= sh'miras habris).

Therefore Yosef's offspring were blessed with the blessing of fish — fish have a path in the sea more than any living creature (their essential life is in the water; all other creatures would drown; fish live and travel there = a path in the sea = offspring of Yosef = Hanosain ba'yam darech). Therefore on Thursday (when fish were blessed) the Sages established nissu'in [weddings] (K'subos 5) — nissu'in d'kedushah (Jewish marriage) = Hanosain ba'yam darech. Therefore nissu'in on Thursday — the day of the berachah of fish = offspring of Yosef = sh'miras habris = Hanosain ba'yam darech = tikun habris = nissu'in d'kedushah.

Thus: Monday and Thursday = Hanosain ba'yam darech = Kavanos Elul. On them Moshe ascended and descended during the final forty days (= Elul) to receive the second Luchos, making the derech k'vushah. Therefore on these days we read Torah during tefillah — to draw the Kavanos Elul, to illuminate the Derech in the sea = the essential tikun of tefillah.

§8

This is why the Sages said (Bava Kama 82): when Yisrael walked in the desert three days without Torah, they became exhausted → Kreyas HaTorah was established on Monday and Thursday. The essential tikun of the Derech = threefold (= three days = right, left, and middle). The tikun of the Derech = the machri'a between right and left: "B'chol haderech asher tzivisi eschem tailaichu lo sasuru yamin usmol" — "In all the way I have commanded you, you shall walk; do not turn right or left." This is the essence of the Derech — not inclining right or left. This is the Alef: "Im esak shamayim... v'atzi'ah sh'ol" — the Vav in the middle of the Alef = the Derech, adjudicating between upper Yud and lower Yud, comprised of both.

This is the essential Derech that Moshe made in Chodesh Elul — enabling us to find Hashem always: whether ascending to heaven ("sham Atah") or, chas v'shalom, descending to the grave ("hineka"). Some stray from Hashem through their ascent — in their elevation they forget Him. Others stray through their descent — in their fall they forget Him. Moshe Rabbainu illuminates both — showing them the straight path so they do not stray: those ascending find Hashem in every ascent ("If I ascend to heaven, You are there"); those who have fallen greatly, even to Sh'ol Tachtiyos — Moshe illuminates them too, showing them the path ("If I make my bed in the grave, behold You").

This is the essential Derech: the machri'a between right and left, between upper and lower — restoring all to the straight path. The Derech = threefold = the Alef (upper point, lower point, Vav in the middle). Therefore Torah (= Derech) is threefold in all its aspects, as the Sages said (Shabbos 88): "B'rich Rachmana d'yahiv lan Oryan t'lisa'ah b'yom t'lisa'ah al y'day t'lisa'ah" — "Blessed is the Merciful One Who gave us a threefold Torah on the third day through a third [people]."

Therefore precisely when Yisrael walked three days without Torah they became exhausted — for three days without Torah is impossible. Three days = right, left, and middle = the comprehensive Derech. The essential aspect is the third day (= the middle = the straight path of not inclining right or left). Therefore one cannot go three days without Torah (= the Derech, whose essence = threefold). Therefore Kreyas HaTorah was established.

Therefore one does not read Torah with fewer than three olim — Kohain, Levi, Yisrael — and each reads no fewer than three p'sukim. The essential Kreyas HaTorah is to illuminate the Derech, which is comprised of three (= the Alef = Kohain, Levi, Yisrael).

Based on LM II:4 — "V'es HaOr'vim Tzivisi L'chalk'lecha"
Tefillah Reveals the Ratzon · Three Evil Chayos · Torah Subdues · Hagbahah · Fast Days

§1

This is the aspect of Kri'as HaTorah after tefillah. Tefillah = mikra kodesh [holy calling] that calls and reveals the Ratzon [Divine Will] — that everything is governed only by His Will and there is no compulsion of nature at all. By praying to Hashem for everything — rain, livelihood, healing, children-life-sustenance — we demonstrate that everything is governed by His Will alone, with no natural compulsion. Tefillah alters nature (as explained in Siman 7).

Tefillah = Yom Tov / mikra kodesh — calling and revealing that everything is by His Will alone, no nature at all. All the awesome signs, great wonders, the mighty hand and great terror that Moshe did before all Yisrael — for which all the Yamim Tovim are a remembrance — were all accomplished through tefillah. All the true mofsim of Moshe Rabbainu and of all the true N'vi'im and true Tzaddikim who follow until this day — all through tefillah. As the Sages said (Megillah 27): "What Elisha did — through tefillah he did it" (as brought in Rabbainu z"l Siman 66, Likutay part 1).

Tefillah = the essential kedushah of Yom Tov / Mikra'ay Kodesh (= remembrance of Yetzi'as Mitzrayim, of the awesome signs Hashem performed on each Yom Tov) — through which they call and reveal that everything is governed only by His Will. Therefore there are three daily tefillos corresponding to the t'las avahan [three Avos] = the three Regalim (as known and brought in the sefarim: the three Regalim correspond to the three Avos = the three tefillos established by the three Avos) (Berachos 26).

But as explained in the above Torah: against the kol hak'ri'ah [voice of calling] of Yom Tov that reveals the Ratzon — there is the voice of the evil predatory chayos who roar with their voice, according to their evil, mistaken wisdom, claiming everything follows nature, chas v'shalom. To counter this, one needs a great Chacham d'Kedushah who can connect all the r'tzonos to the root of the Ratzon — the Maitzach HaRatzon [Forehead of Will] = Ra'ava d'Ra'avin [Will of wills] = the histalkus of Moshe who was absorbed there, into the Will of wills.

§2

This is Kri'as HaTorah after tefillah. Tefillah calls and reveals the Ratzon — but against the three tefillos (= three Regalim / Mikra'ay Kodesh revealing the Ratzon) stand the three evil chayos (brought in the Tikkunim): the kitrug [accusation] against the three tefillos — the dog, the donkey, and the hawk — from which all machshavos zaros [foreign thoughts] in tefillah are drawn. As is known and understood from Rabbainu z"l: the essential machshavos zaros in tefillah derive from denials, Apikorsus, and damage to emunah in each person.

Even somewhat kosher people and the common populace who do not follow the philosophical inquiries of the philosophers and Apikorsim — nevertheless most of them have confusions of emunah; some Apikorsus has been cast into their hearts, drawn through chata'as n'urim [sins of youth]. Great strengthening, salvation, and immense mercy are needed to expel and eradicate the denials and confusions of emunah from their hearts (as explained in Rabbainu's holy sichos). All this derives from the three evil chayos (= the kitrug of the three tefillos) — the voice of the evil chayos = the denials of the chachmai hateva [wise men of nature / naturalists] who roar against the voice of Yom Tov's calling (= the voice of tefillah).

Therefore we read Torah after tefillah — to subdue and break the roaring voice of the adversaries (= the evil chayos = the chachmai hateva). Torah = Chochmah d'Kedushah which has the power to connect all r'tzonos to the root of the Ratzon — Ra'ava d'Ra'avin — where the root of Torah lies. From there Torah was given on Shavuos through Moshe Rabbainu, whose neshamah's root is from Ra'ava d'Ra'avin; therefore his neshamah ascended there. Moshe = the totality of Torah, whose root is Ra'ava d'Ra'avin. Therefore Torah was given on Shavuos and He appeared to them as a zakain [elder] (Mechilta, Beshalach): a zakain = the Maitzach HaRatzon / Ra'ava d'Ra'avin, which is revealed through the zakain d'kedushah.

Torah's root = the Will of wills. Therefore we read Torah after tefillah: Torah (= Chacham d'Kedushah) connects all r'tzonos to the root of the Ratzon → the evil chayos (= the chachmai hateva) are subdued, fall, and are nullified → the voice of tefillah's calling is heard (= Yom Tov revealing the Ratzon). Kri'as HaTorah = tikkun of tefillah. Therefore one reads with no fewer than three p'sukim and three men — corresponding to the three tefillos (= three Regalim) that reveal the Ratzon, whose tikkun is through Torah connecting all r'tzonos to the root of the Ratzon.

§3

Therefore we read Torah on Monday and Thursday — days of Ratzon, specifically. The essential Kri'as HaTorah = to reveal the illumination of the Ratzon revealed through tefillah. The Ratzon illuminating on Monday and Thursday comes from Moshe ascending then to receive the second Luchos (Tosafos, Bava Kama 82, citing the Midrash). All this = the above aspect: subduing the denials of the chachmai hateva and strengthening the revelation of the Ratzon — strengthening holy emunah to reveal the truth that everything is governed by His Will alone.

The last forty days (in which Moshe received the second Luchos) were b'ratzon — "in favor." As the Sages said (Rashi, Shemos 33): "Va'esnapal" — "like the first days: the first were in favor, so too the last in favor; the middle were in anger." Anger = the opposite of Ratzon. All this was due to the chet ha'aigel — they served avodah zarah and denied the Ratzon, not believing everything is governed by His simple Will alone. They erred in avodah zarah, wanting to draw forces from wherever they chose — this was the nature of their avodah zarah. The chet ha'aigel = damage to the Ratzon = the denials of the chachmai hateva.

In earlier generations all denials followed the paths of avodah zarah. In these later generations, since the yaitzer hara for avodah zarah was nullified, the yaitzer hara of philosophy has intensified — the denials of the chachmai hateva who introduce denial through their evil wisdom. In truth it is all the same: the root of their wisdom derives from the chartumay Mitzrayim [sorcerers of Egypt] (great sorcerers who knew the impure names → great knowledge of natural wisdom). The foundation and root of all worldly wisdom derives from them (as brought in the books of the philosophers: the beginning of this wisdom was among the b'nay Kedem and chartumay Mitzrayim → nation to nation → the Greeks → nation to nation → until in our many sins, even Jews began to be ensnared in their evil, world-destroying wisdom). Over time, the knowledge of sorcery itself was forgotten, until they mock sorcery and demons and deny the Sages' words — though in truth all their own wisdom derives from there.

The principle: all avodah zarah of earlier generations and the chet ha'aigel = damage to the Ratzon = the denials of the chachmai hateva who deny the Ratzon and say everything follows the arrangement of the constellations (= natural compulsion, chas v'shalom). Through this the middle forty days were in anger (= the opposite of Ratzon). But in the last days Moshe sweetened the anger → Hashem was appeased → days of Ratzon. In them Moshe restored the illumination of the Ratzon and subdued the denials of the chachmai hateva (= the damage of the chet ha'aigel). Therefore Monday and Thursday = days of Ratzon → we read Torah on them to strengthen the revelation of the Ratzon revealed through tefillah.

§4

This is the aspect of Hagbahas HaTorah [raising the Torah] after the reading — when we raise the Torah and the custom is to purchase this honor at great cost (Shulchan Aruch, Siman 147:1). As explained in the above Torah: even after connecting all r'tzonos to the root of the Ratzon, sometimes the Maitzach HaRatzon is overpowered, chas v'shalom (= the matzach hanachash [forehead of the serpent]) → the evil chayos (= foreign opinions of the chachmai hateva) strengthen again. For this one needs tzedakah — through tzedakah one extracts the chiyus from the matzach hanachash (which draws its chiyus from the elders of the generation who lack completeness) → the Maitzach HaRatzon strengthens again → the voice of Yom Tov's calling that reveals the Ratzon is heard.

This is Hagbahah after Kri'as HaTorah — purchased at great cost. After reading Torah (connecting all r'tzonos to the root of the Ratzon), we still need the tikkun that the matzach hanachash should not overpower. Therefore we raise the Torah, showing its writing to the people, and all call out and testify: "This is our holy Torah!" — "V'zos haTorah asher sam Moshe" — to know and make known that the root of the Ratzon (= root of Torah) is from Hashem Himself → subduing and uprooting the matzach hanachash that casts doubt and denial into the very root of the Ratzon.

The Hagbahah is done with the hands — a tikkun for the damage of the chet ha'aigel (= damage to the Ratzon), about which it says: "Vayashlaich Moshe miyadav es haLuchos" — "Moshe cast the Luchos from his hands" — they became heavy due to their denial of the Ratzon (Tanchuma, Aikev ch. 11). Now we rectify this by raising the Torah with our hands, calling out and making known that the Torah was given by Hashem. We testify to the root of the Ratzon (= Torah) coming from Hashem → connecting all r'tzonos to the root of the Ratzon. Therefore the golail (the one who raises the Torah) is equivalent to all the others (Megillah 32) — for this is the essential tikkun of the entire Kri'as HaTorah: through Hagbahah, the matzach hanachash is subdued and the Maitzach HaRatzon revealed. The custom to purchase this mitzvah at great cost = the tzedakah that subdues the matzach hanachash.

§5

Now it is clear why we decree a fast on Monday and Thursday after Yom Tov. The reason given: perhaps through the simchah of Yom Tov one came to some sin, chas v'shalom. This seems puzzling — simchah of Yom Tov is a great mitzvah from the Torah! Holy Yisrael rejoice in Hashem and His Torah — He performed miracles, brought us out of Mitzrayim, gave us the Torah, drew us close to His great Name. How can we suspect this led to sin?

But by the above it is well explained. The essential simchah of Yom Tov is drawn through the revelation of the Ratzon: "Yismach tzaddik ki chazah nakam" — "The righteous rejoice when they see vengeance." But the evil chayos roar against the voice of Yom Tov's calling. When kedushah intensifies to reveal the Ratzon → they intensify against it (as two fighters: when one strengthens, the other strengthens more). Therefore after Yom Tov we fear that through the very simchah of Yom Tov (= the revelation of the Ratzon) → the evil chayos intensified in response → some evil thought (from the opinions of the chachmai hateva) entered, chas v'shalom.

Therefore we decree fasting on Monday and Thursday specifically — days of Ratzon (when Moshe received the second Luchos and rectified the chet ha'aigel = damage to the Ratzon). Through the fast → the illumination of the Ratzon strengthens → the simchah of Yom Tov is rectified. The matzach hanachash draws from the Nachash HaKadmoni who was strengthened through the sin and damage of eating (Aitz HaDa'as Tov VaRa = the intensification of the wisdom of nature; Adam HaRishon denied the fundamentals). Therefore through fasting on Monday and Thursday → the damage of eating is rectified → the illumination of the Ratzon strengthens. On fast days we read "Vay'chal" — Moshe's tefillah to sweeten the anger of the chet ha'aigel → transforming anger to Ratzon → drawing the illumination of the Ratzon into the world = the Thirteen Middos of Mercy revealed to him then (recited on fast days). The Thirteen Middos = Ratzon = the thirteen Tikkunay Dikna = the zakain d'kedushah through whom the Maitzach HaRatzon is strengthened. The fast itself = tzedakah ("agra d'sa'anisa tzidkasa" — "the reward of a fast is the tzedakah," as explained in Torah "Dirshu," Siman 37, Likutay part 1). Through tzedakah → the essential subduing of the matzach hanachash. Therefore we fast after Yom Tov.

Note: Kri'as HaTorah Halacha 5 is included in Hilchos N'si'as Kapayim Halacha 5.

Based on LM II:8 — "Tik'u-Tochachah"
Torah Reading with Niggun · Emunah of Chiddush HaOlam · The Shir Chadash · Kiddush L'vanah

§1

This is the aspect of Kri'as HaTorah in the tzibbur [congregation], from a kosher Sefer Torah, with niggun [melody] and t'amim [cantillation notes]. The essential reading is on Shabbos and Yom Tov — when Moshe established Torah reading. But when Yisrael went three days without water, the N'vi'im among them established reading on Monday and Thursday so three days would not pass without Torah. Ezra established reading at Shabbos Minchah (as explained in the Gemara and Poskim).

The essential reading is on Shabbos, when Torah was given. As explained in the Torah "Tik'u" above: the essential clarification of holy emunah (= emunas chiddush ha'olam [belief in the creation/renewal of the world]) is through ru'ach n'vu'ah [spirit of prophecy], which clarifies the m'dameh [imaginative faculty] on which holy emunah depends. This was Mattan Torah: all Yisrael merited, through Moshe, the spirit of prophecy → the world was established and sustained → emunas chiddush ha'olam was revealed. In every generation there must be Tzaddikim who possess the aspect of ru'ach n'vu'ah (= ru'ach coming from the Kodesh) — through which the essential drawing of emunas chiddush ha'olam occurs.

Through emunas chiddush ha'olam one merits chiddush ha'olam shel le'asid [the future renewal of the world] → the shir shel nifla'os [song of wonders] is aroused: shir pashut, kaful, m'shulash, m'ruba — a simple, double, triple, quadruple song — that will be played in the future on seventy-two strings → through the voice of this song one can deliver tochachah [rebuke] in the aspect of "nirdi nasan raicho" — "my nard gave its fragrance."

Therefore the essential Kri'as HaTorah is on Shabbos — for Shabbos testifies to chiddush ha'olam: this is the essential mitzvah of kedushas Shabbos — to make known that in six days Hashem made heaven and earth and on the seventh He rested. "Bris olam baini uvain b'nay Yisrael... ki shaishes yamim asah Hashem." The future chiddush ha'olam is also Shabbos: "yom shekulo Shabbos" — "a day that is entirely Shabbos." This is the aspect of all the shiros, z'miros, and niggunim that are aroused on Shabbos — when all Yisrael customarily increase in niggunim, z'miros, and shiros — all drawn from the voice of the future shir/niggun (= chiddush ha'olam = yom shekulo Shabbos). Therefore the essential Kri'as HaTorah is on Shabbos — through Torah one merits all this: clarifying emunas chiddush ha'olam of the initial creation → meriting chiddush ha'olam of the future. All this = Shabbos.

§2

But when Yisrael went three days without Torah, the N'vi'im among them established reading on Monday and Thursday — "the N'vi'im specifically." As explained in the above Torah: when the Sitra Achra sucks from the Rachamanus [compassion/mercy] → one needs a great Ba'al Ko'ach [master of power] who can pray a tefillah in the aspect of Din [judgment] → through this all the tikkunim are accomplished → meriting ru'ach n'vu'ah → clarifying emunah (= emunas chiddush ha'olam).

This is the aspect of all the N'vi'im and ba'alay ru'ach haKodesh who arose for Yisrael in every generation after Mattan Torah through Moshe (master of all N'vi'im). The essential birur of emunah is through Moshe who gave us the Torah (= the essential n'vu'ah, enduring forever, to which nothing may be added or subtracted; no Navi may innovate henceforth) (Megillah 2). All N'vi'im and Tzaddikim ba'alay ru'ach haKodesh who arose after Moshe until this day came only to rebuke Yisrael regarding their sins — in the aspect of Moshe's voice drawn through ru'ach n'vu'ah: "Kashofar haraim kolecha" — "Raise your voice like a shofar" — said regarding n'vu'ah.

All this because sometimes the Sitra Achra sucks from the Rachamanus → Rachamanus diminishes among us → cruelty enters → the Da'as shrinks → the Mochin [mental faculties] are damaged (the three Mochin are partitions spread before the desire of ni'uf [immorality]). The essential Da'as (= Rachamanus) is the holy Torah given to us in His love and compassion: "Chemlah g'dolah viy'sairah chamalta alainu" — said regarding the Torah; "V'Toras Chesed al l'shonah" (Mishlai 31). Torah = the essential Da'as and Mochin, partitions before this desire: "Oraisah m'ginah umatzlai" — "Torah protects and saves"; "M'zimah tishmor alecha" — "Wisdom guards you"; "Barasi yaitzer hara, barasi Torah tavlin" — "I created the evil inclination, I created Torah as its antidote" (Kiddushin 30).

But the Sitra Achra strives to suck from this Rachamanus (= the Torah) — wanting to draw the Rachamanus to themselves. This is what we see: they strive to bring avodah zarah into the house of Hashem — to inject external wisdoms into the holy Torah, to interpret the Torah according to their evil ways, revealing faces in the Torah contrary to halacha, overturning the words of the Living God to their own purposes. They brazenly claim their entire intention is for Yisrael's benefit — that they have great compassion on Yisrael who (in their evil opinion) are so confused, only being meticulous about mitzvos, studying only Gemara, Poskim, and mussar sefarim. They labor for Yisrael's "benefit" with their bitter, poisonous compassion — wanting to persuade, entice, and coerce Yisrael to follow their ways, chas v'shalom. We have already seen what results from their compassion: everyone drawn after them completely casts off the yoke (as cried out in all the holy sefarim with a bitter, urgent voice, and as we have explained many times).

All this is contained in Rabbainu z"l's holy words: "Sometimes they suck from the Rachamanus." This is their customary language — found in their evil books — that they only want truth, that they have compassion on Jewish youth and want to guide them on a "proper path" according to their interpretations of Torah — to Sh'ol and destruction, Rachmana litzlan. This corruption exists in every generation in various forms. Immediately after Mattan Torah, before Moshe descended, they gathered around Aharon to make the aigel — also claiming it was from compassion: "Kum asai lanu elohim ki zeh Moshe ha'ish lo yadanu meh hayah lo" — "Arise, make us gods, for this man Moshe — we don't know what became of him" — words that stab like swords. They gather in great assembly to look after the public welfare, have compassion on them, and seek someone to lead them on the path they desire: "Asher yailchu l'fanainu" — "Who will go before us." So it is in every generation — especially this generation.

All this = the Sitra Achra sucking from the Rachamanus → the desire of ni'uf intensifies → tefillah is damaged. The tikkun: the Ba'al Ko'ach who prays tefillah in the aspect of Din → ru'ach n'vu'ah is drawn → which is the aspect of Torah. This is all the N'vi'im who arose after Moshe — they came only to rebuke Yisrael to fulfill the Torah in truth, for the essential tikkun is through them. In every generation, all true Tzaddikim possess the aspect of ru'ach n'vu'ah even now.

When the N'vi'im saw Yisrael walking in the desert three days without water (= the waters of Da'as diminished, = the Torah, = "kamayim layam m'chassim" — drawn from the Rachamanus of the Sitra Achra) → they established reading on Monday and Thursday so three days would not pass without Torah. They established it on Monday and Thursday specifically — days of Dinim [judgments] (as known in the Kavanos: Monday = G'vurah; Thursday = Hod, a branch of G'vurah). On these days Batay Din sit. On these days one especially needs to draw the power of tefillah in the aspect of Din of the Ba'al Ko'ach, so the Sitra Achra will not suck from the Dinim. Therefore the custom to increase tachanunin and tefillos on Monday and Thursday — drawing the power of the Ba'al Ko'ach who can pray tefillah in the aspect of Din → through the abundance of tefillos and supplications we arouse His mercy to draw upon us the power of the Ba'al Ko'ach → all tikkunim are accomplished → meriting ru'ach n'vu'ah (= Torah's fulfillment).

Therefore the N'vi'im specifically established reading on Monday and Thursday (days of Din), so all Yisrael, through public Kri'as HaTorah, draw upon themselves the power of the Ba'al Ko'ach (from whom ru'ach n'vu'ah is drawn = the Torah) — to merit even on weekdays to draw kedushas Shabbos → clarifying emunas chiddush ha'olam → drawing chiddush ha'olam of the future → the Kol [voice] that waters the garden is drawn (= the voice of the future niggun: shir pashut, kaful, m'shulash, m'ruba = 72 = Chesed) → through this one can rebuke Yisrael and everything is rectified.

Therefore one must read Torah with niggun and t'amim — to draw the voice of the above niggun drawn through Torah. The t'amim are the highest aspect in Torah: Torah contains Tant"a [t'amim (cantillation), n'kudos (vowels), taggin (crowns), osiyos (letters)] — the t'amim (= niggun) are highest of all, in the aspect of the Name of 72 (= the shir/niggun of 72 = Chesed).

§3

Therefore on Monday and Thursday three olim are called — Kohain, Levi, Yisrael — corresponding to Chochmah, Binah, Da'as: to rectify the three Mochin that they be partitions spread [before the desire], = three types of Rachamanus, = three daily tefillos.

§4

This is the aspect of Kri'as HaTorah on Shabbos at Minchah. At Minchah it is close to apukay Shabbsa [the departure of Shabbos], adjacent to the weekdays. Therefore we read Torah then — to draw kedushas Shabbos (= the essential Kabbalas HaTorah, the essential birur of emunas chiddush ha'olam) into the weekdays, so we have strength even on weekdays to clarify holy emunah → all the above tikkunim. At Minchah on weekdays, "dina sakifa shalta" — "harsh judgment rules." But through the power of Shabbos Minchah (an ais ratzon — time of favor) → Din is transformed to great Rachamim. All through the power of the Ba'al Ko'ach — the aspect of three Tzaddikim whose neshamos departed then, at Shabbos Minchah — through which all is rectified = Kri'as HaTorah. Therefore all Tzaddikim and God-fearing people customarily say Torah and mussar at Se'udah Sh'lishis [the third Shabbos meal] more than at other times — for then the voice of the above niggun is aroused, through which one can specifically rebuke Yisrael — in the aspect of Moshe's voice, who departed then specifically.

§5

This is the aspect of what the Sages said regarding the number of olim on various days (Megillah 23): Monday and Thursday — three; Rosh Chodesh and Chol HaMo'aid — four; Yom Tov — five; Yom Kippur — six; Shabbos — seven. They asked: "These three, five, seven — corresponding to what?" One said: corresponding to Bircas Kohanim. Another said: corresponding to the three guardians of the threshold, five who see the king's face, and seven who see the king's face. Then they asked about the six of Yom Kippur.

It is immediately puzzling: why didn't they ask about the four of Rosh Chodesh and Chol HaMo'aid? (Tosafos asked this and answered with difficulty: for Rosh Chodesh, logic dictates adding one.) We will say based on the above: the essential reading of all holy days should by rights be four — for the essential reading is to arouse the shir chadash, which is in the aspect of four: shir pashut (1), kaful (2), m'shulash (3), m'ruba (4) — drawn from the four letters of the Name. The essential completeness of the shir is when it is m'ruba [quadruple]. Therefore Rosh Chodesh (= the tikkun of the Mo'ados: "Asah yarai'ach lamo'adim" — "He made the moon for appointed times" — since from Rosh Chodesh the Mo'ados are counted) has four olim. The Sages did not ask about four — for the essential reading should indeed be four (= the quadruple shir).

On Rosh Chodesh in Musaf we pray to merit shiray Dovid: "Uv'shiray Dovid avdecha" — "And with the songs of Dovid Your servant." The essential shir will be merited through Dovid Melech Yisrael (= Mashi'ach = the above shir). Dovid engaged all his days in z'miros, shiros, and tishbachos — "n'im z'miros Yisrael" — "the sweet singer of Yisrael." He is in the aspect of the completeness of the Merkavah [Divine Chariot], whose completeness is through the ribu'a [quadruple] specifically (= four legs of the Kisai [Throne]; Dovid is the fourth leg). The entire kedushah of Rosh Chodesh (for the sake of the Mo'ados) = Dovid. Therefore at Kiddush L'vanah we say: "Dovid Melech Yisrael chai v'kayam" — for in Dovid and Shlomo's days the moon stood in fullness. The essential shir (= emunas chiddush ha'olam of the initial creation → chiddush ha'olam of the future) will be merited essentially through Dovid (= Mashi'ach), who will come and rectify the world → the shir in completeness. As the Sages said: "Li na'eh l'varaich" — "It is fitting for me to bless" — this will be the entire reward of the Tzaddikim.

Dovid = Rosh Chodesh (= tikkun of the Mo'ados). Then: chadatusai d'siharah [renewal of the moon] — at the moon's renewal, all bearers of the Throne prepare a shir chadash when bringing the Aron to Bais Shemesh (= the song the cows sang carrying the Aron = "Mizmor shiru laHashem shir chadash ki nifla'os asah" — all hinted wonderfully in the story of the Two Children Who Were Exchanged). This shir is itself the holy, awesome shir pashut, kaful, m'shulash, m'ruba — for whose sake we read Torah. Rosh Chodesh (= chadatusai d'siharah) = chiddush ha'olam. As we say in Bircas Kiddush HaL'vanah: "V'lal'vanah amar shetischadaish ateres tiferes la'amusay veten, shehaim asidim l'hischadaish k'mosah" — "To the moon He said: be renewed as a crown of glory for those carried from the womb, who are destined to be renewed like it." Therefore the mitzvah of Kiddush L'vanah is exceedingly precious.

§6

Therefore the essential Kiddush L'vanah is when clouds do not cover it from being seen. The essential tikkun of the above shir is through the tefillah in the aspect of Din of the Ba'al Ko'ach → the clouds dissipate: "Machisi cha'av p'sha'echa" — "I have wiped away your transgressions like a cloud" (Yeshayahu 44).

Because of this, many are excessively particular not to say Kiddush L'vanah until the clouds pass entirely — but they are mistaken in this, as we heard from several Tzaddikim and from Rabbainu z"l. Especially when time is pressing (close to the end of the half-month), especially in winter — it is certainly a great foolishness to push off such an awesome mitzvah for a minor stringency not mentioned in the Gemara at all. The Sages said only: "One who sees the moon in its renewal blesses" — meaning: as soon as one sees it, one must bless. The Poskim explain that when it is covered by clouds one should not bless — true and obvious. But as soon as one sees it, even when clouds surround it and it is visible through a thin cloud — one is certainly obligated to sanctify it, as explicitly stated in Siman 426: "If there is a thin cloud over it..."

How can we be stringent — especially when time is pressing — pushing off such a mitzvah for a minor point? In truth, this error stems from the great preciousness of the mitzvah — so dear to Yisrael (as the Sages said), hinting at chiddush ha'olam when Yisrael will be renewed like it — so everyone desires it to be perfectly clear. But they have not aimed correctly in this. They forget that we are now in this low, dark world — especially in these generations, at the end of days, when the galus (especially galus of the nefesh) intensifies and spreads greatly, collectively and individually. Now all the luminaries do not shine properly — since the Bais HaMikdash was destroyed the luminaries darkened: "Chashach hashemesh b'tzaiso v'yarai'ach lo yagi'ah oro" — "The sun darkened at its rising and the moon will not shine its light" (Yeshayahu 13). We sustain ourselves with the tiny bit of light that shines upon us from within the depth of this darkness.

In all mitzvos and all kedushos — if we want, chas v'shalom, to wait until we can fulfill the mitzvah with complete brightness, purity, and clarity as properly befitting — the entire Torah and mitzvos would be nullified, chas v'shalom! We certainly cannot fulfill any mitzvah in completeness now, with all the dikdukim and details, especially purity of thought (which is the essence). Nevertheless, we must fulfill all mitzvos as best we can — only through this do we sustain ourselves and restore our souls in this bitter galus — especially as each person knows the bitterness of his own soul and the afflictions of his heart. Therefore it is certainly forbidden to refrain from Bircas HaL'vanah for such dikdukim. Rather, fulfill it as the Sages said in the Gemara and Poskim: one is obligated to sanctify it even when seeing it through a thin cloud.

Study well Rabbainu z"l's words in many places, and what Hashem helped us explain and innovate in them — it is well explained and understood that now all our existence and life-force is only through the good points we snatch from within the cloud and the darkness. Understand the truth well, for there is much to say here regarding the overall kedushah of a Yisrael — especially for the small in stature, the weak among Yisrael — especially as each person knows in his own soul: if they want to add excessive stringencies, they may stumble and fall more, chas v'shalom.

§7

Let us return to our subject. This is why the Sages did not ask about the number four (of Rosh Chodesh / Chol HaMo'aid olim) — for on the contrary, the essential tikkun of the reading is the aspect of four (= the above shir). They asked only about the other numbers — corresponding to what? They answered: on Yom Tov = five who see the king's face; on Shabbos = seven who see the king's face. The essential shir will be merited by the true King of Yisrael (= Melech HaMashi'ach, may he come speedily in our days, = Dovid HaMelech). All those closest to him (= those who see the king's face) will merit most the wondrous pleasantness of this shir, and from them all Yisrael will receive, each according to his closeness to those who see the king's face. Therefore Kri'as HaTorah (for the sake of the shirah) was established corresponding to those who see the king's face — five and seven.

Based on LM II:8 — "Tik'u-Tochachah" (continued)
Three Guards of the Threshold · Bircas HaTorah · Da'as · Torah as His Name

§8

Therefore the Sages said that the three weekday olim correspond to the sh'loshah shom'ray hasaf — "three guardians of the threshold." On weekdays one is certainly distant from the above shir, which is aroused only on Shabbos and Yom Tov (and Rosh Chodesh is also a kind of Yom Tov) — days in the aspect of yom shekulo Shabbos, the day that is entirely good, whose every delight and rest and goodness will be this shir. But on weekdays one is distant from this; one must toil on weekdays to draw kedushas Shabbos — to merit thereby the kedushah of Shabbos and Yom Tov, in the aspect of "whoever toiled on Erev Shabbos..."

On weekdays the entire tikkun of the reading is through the power of the great Ba'al Ko'ach who rectifies the three Mochin through his tefillah in the aspect of Din. Therefore the essential reading then = guarding the three Mochin — that through the power of Torah they be three partitions spread against the above ta'avah. Therefore three olim were established corresponding to the three shom'ray hasaf — guards of the king's threshold and entrance, that no stranger may enter = guarding the three Mochin as partitions before the thoughts of the above ta'avah, that no stranger enter the house of Hashem (= the Mochin = the kedushah of the Bais HaMikdash): "Kol mi sheyaish bo dai'ah k'ilu nivnah Bais HaMikdash b'yamav" — "Whoever possesses Da'as, it is as if the Bais HaMikdash was built in his days" (Berachos 33).

§9

This is the aspect of Bircas HaTorah established for public reading — a berachah before and after, even if one already said Bircas HaTorah in the morning. The essential public Kri'as HaTorah = drawing the kedushah of Mattan Torah, when ru'ach n'vu'ah was drawn upon all Yisrael through Moshe Rabbainu → the m'dameh is clarified → one merits complete, clear emunah (= emunas chiddush ha'olam). So it is in every generation. But against this there are n'vi'ay sheker [false prophets] = the contamination of the Nachash (= diviners and soothsayers) — through whom the m'dameh is further confused → denials, chas v'shalom.

Therefore one must bless before and after. Before, we bless: "Asher bachar banu mikol ha'amim" — "Who chose us from all the nations" — declaring and publicizing that our holy Torah was not drawn, chas v'shalom, from human intellect — not even from the intellect of the greatest philosophers, nor from diviners and soothsayers. Our Torah is Toras Emes [Torah of truth] drawn only from Ru'ach HaKodesh and clear n'vu'ah of Moshe Rabbainu. Through this He chose us from all the nations and gave us His Torah — meaning: we declare that He chose us from all the nations who receive their codes and teachings from the above-mentioned sages and diviners. Our entire holy Torah was given only because He chose us from all the nations — we are selected and separated from them and their opinions. Our entire Torah is Toras Moshe Emes — given only through true n'vu'ah that clarifies the m'dameh.

After, we bless: "Asher nasan lanu Toras emes v'chayai olam nata b'sochainu" — "Who gave us a Torah of truth and planted eternal life within us." The essential Torah of truth He gave us = to merit chayai olam [eternal life] = the reward of the future, whose essence is the holy shir — shir pashut, kaful, m'shulash, m'ruba — merited at the future chiddush ha'olam through believing in the chiddush ha'olam of the initial creation. All this is possible only through the Toras Emes we received (= true ru'ach n'vu'ah).

§10

Therefore the Sages said that during Kri'as HaTorah one must stand in awe, fear, trembling, and quaking — as if it were being given right now, as explained in all the holy sefarim. The essential public Kri'as HaTorah = to draw the very aspect of Mattan Torah itself.

§11

The Sages said (Bava Kama 82) that Kri'as HaTorah on Monday and Thursday was established because they walked three days without Torah — "three days" specifically. The essential purpose = to rectify the three Mochin as three partitions before the ta'avah of mishgal [immorality]. The essential Moach is Da'as — the third of the three Mochin (Chochmah, Binah, Da'as). One must be especially careful not to damage it at all. All damages come through the damage of Da'as (= the damage of the Aitz HaDa'as Tov VaRa by Adam HaRishon, whose essential damage was in the Da'as). From there (= from the Da'as) comes the essential tikkun.

The essential tikkun of thought is through Da'as — knowing clearly the truth that one need not think forbidden thoughts at all, and therefore one should not begin to enter into arguments and counter-arguments at all (as brought in Sefer HaAlef-Bais: "Do not enter with your temptations into claims and counter-claims"). As Rabbainu z"l wrote in his holy sefarim: the essential thing is to not begin to think at all. Although in truth Chochmah and T'vunah are obligated to nullify the ta'avah, because of the great damage to the Mochin it is impossible through Chochmah and T'vunah alone — only through Da'as, which knows the final conclusion after all inquiries and deliberations: that this is the truth, and therefore one need not think about this anymore at all.

In the essential holy emunah as well, the main thing is Da'as — knowing the truth in one's heart that Hashem is God, without any inquiries at all, only according to what we received from our holy forefathers who clarified for us the holy emunah (= emunas chiddush ha'olam) through the holy Torah (= ru'ach n'vu'ah). Through this we know with clear knowledge that Hashem is God. As explained elsewhere: the essential clear, true knowledge comes through emunah: "V'airastich li be'emunah v'yada'at es Hashem" — "I will betroth you to Me in emunah, and you shall know Hashem" (Hoshaia 2). "V'yadata hayom vahashaivosa el l'vavecha ki Hashem Hu HaElokim" — "Know today and take to your heart that Hashem is God" (D'varim 4). "Da es Elokay avicha" — "Know the God of your father" (Divray HaYamim I 8) — meaning clear knowledge through emunah received from our fathers.

This is what Moshe Rabbainu said: "Atah har'aisa lada'as ki Hashem Hu HaElokim" — "You were shown to know that Hashem is God" — "lada'as" specifically. This pasuk was said after Moshe recounted all the awesome mofsim and revelations of Elokus at Yetzi'as Mitzrayim and Mattan Torah — telling them: now, after all you have seen, it is fitting for you to know with clear knowledge, without any further inquiry, that Hashem is God. The third Moach (Da'as) ascends very high and descends very low (as understood by the discerning from the holy Kabbalah sefarim) — Da'as is in the aspect of Keser.

§12

Thus: the essential thing is guarding the Da'as — knowing the true final conclusion — through which one can save oneself from all the raging depths that inundate a person, chas v'shalom. The essential salvation is through the p'nimiyus haDa'as [inner Da'as]: knowing the truth that Hashem is God and He forbade us in His Torah to entertain forbidden thoughts → one knows not to begin thinking at all. As for what happens on its own — evil thoughts pursuing of themselves — one should pay no attention to this at all, make himself as if he does not know, and never look behind him (as brought abundantly in Rabbainu z"l's holy words). It is impossible to explain all this fully; one must understand for himself how to flee through Da'as from all evil thoughts — all through the power of the true Tzaddik, the Ba'al Ko'ach, and according to his paths of counsel and strengthening, who restores every soul with "shiv'ah m'shivay ta'am" — "seven restorers of reason" — from Ein Sof to Ein Tachlis.

§13

The essential guarding of Da'as is through the holy Torah given through Moshe Rabbainu, who is the aspect of Da'as. He made known to us the ultimate true conclusion of Da'as: to fulfill Torah and mitzvos and spend our days on this → thereby we are saved from all evil and merit what we merit: "Ayin lo ra'asah" — "No eye has seen." Therefore Kri'as HaTorah was established in the tzibbur on Monday and Thursday — that three days not pass without Torah — so the three Mochin are guarded, the essential being the third Moach = Da'as.

§14

As already explained: the essential public Kri'as HaTorah with niggun and t'amim = to arouse and draw the aspect of Mattan Torah. During Kri'as HaTorah one must stand in awe and fear as if Torah were being given today at Sinai (as mentioned in §10). The essential purpose: to be aroused every day and every moment so that divray Torah are new in our eyes every day as if given today. For this purpose Torah was originally given at Sinai — as Rashi explains on "Bayom hazeh ba'u midbar Sinai" — "On this day they came to the desert of Sinai" — "hazeh" [this] — "that divray Torah should be new upon you as if given today." So too Rashi on "Asher Anochi m'tzav'cha hayom" — "Which I command you today" — "every day they should be in your eyes as new." And in many other places.

Oraisah Sh'mah d'Kudsha B'rich Hu — "Torah is the Name of HKB"H." The essential totality of the avodah is for His Name — to enlarge and sanctify His Name: "B'chol makom muktar umugash liShmi" — "In every place incense is offered to My Name" (Malachi 1); "Ul'ma'an sapair Sh'mi b'chol ha'aretz" — "So that My Name be told in all the earth" (Shemos 9). For this purpose Torah was given (= Sh'mah d'Kudsha B'rich Hu) — so through Torah and mitzvos we merit to recognize His Name and magnify and sanctify His Name in public: "La'asos es kol divray haTorah hazos... l'yir'ah es haShaim haNichbad v'haNora hazeh" — "To fulfill all the words of this Torah... to fear this honored and awesome Name" (D'varim 28). Therefore at the very beginning of Moshe's mission to take Yisrael out of Mitzrayim to receive Torah, Moshe immediately asked: "V'am'ru li mah Sh'mo, mah omar alaihem" — "They will say to me, 'What is His Name?' — what shall I say to them?" (Shemos 3). And Hashem told him His holy Names: "Zeh Sh'mi l'olam" — "This is My Name forever."

Based on LM II:8 — "Tik'u-Tochachah" (continued)
Making His Name Anew Each Day · Three Times "Ehyeh" · Beginning the Parashah Anew

§15

"Vatair'eh es oni avosainu b'Mitzrayim v'es za'akasam shamata al Yam Suf vatitain osos umof'sim b'Far'oh... ki yadata ki haizidu alaihem vata'as l'cha Shaim k'hayom hazeh" (Nechemyah 9) — "You saw the affliction of our fathers in Mitzrayim and heard their cry at the Sea of Reeds and gave signs and wonders against Par'oh... for You knew they dealt wickedly with them, and You made Yourself a Name as of this day." Hashem, as it were, made Himself a Name through the awesome signs and wonders at Yetzi'as Mitzrayim and Mattan Torah → His Name was revealed in the world from generation to generation until this day.

"K'hayom hazeh" — "as of this day" — specifically. Every person must draw the magnification of His Name anew every single day — this is the essential Kabbalas HaTorah, which must be accepted upon oneself anew each day. "Vata'as l'cha Shaim k'hayom hazeh" — "k'hayom hazeh" specifically — the making of His Name must be every day anew = "this day" said regarding every day of every person in every generation.

§16

All this is merited only through the great Tzaddik, the Ba'al Ko'ach, who can pray tefillah in the aspect of Din → all tikkunim are accomplished → ru'ach n'vu'ah → Mattan Torah → emunas chiddush ha'olam → chiddush ha'olam of the future → the above niggun → through which one can rebuke each person in the aspect of Moshe's tochachah → avonos are transformed to z'chuyos → a good fragrance is added: "nirdi nasan raicho" — "my nard gave its fragrance." Therefore one must search greatly and beseech Hashem greatly to merit finding this Ba'al Ko'ach Tzaddik. Then each person, according to how he merits receiving holy power from this Tzaddik, draws upon himself the kedushah of emunas chiddush ha'olam → Torah and avodah are new in his eyes every day.

"V'es za'akasam shamata al Yam Suf vatitain osos umof'sim b'Far'oh." All of K'ri'as Yam Suf [the splitting of the Sea] and the signs and wonders against Par'oh — all was through the mateh oz [staff of might] = the tefillah in the aspect of Din of the Ba'al Ko'ach (as explained there on the pasuk "Vay'falail" — whose initial letters spell "V'hashlaich lifnay Far'oh y'hi l'sanin" — "Cast before Par'oh; it will become a serpent"). Through this they merited Kabbalas HaTorah → chiddush ha'olam → divray Torah new each day. This is the juxtaposition: "Vata'as l'cha Shaim k'hayom hazeh" — through this we merit to magnify His Name anew each day.

§17

The principle: whoever wants to have compassion on himself and think about his eternal purpose — his entire remedy is that however he is, however he is in his own eyes, every single day he should be as a completely new creation. As explained in the Shulchan Aruch and Poskim regarding all Birchos HaShachar said each day — all because we are made as a new creation: "HaMachazir neshamos lifgarim maisim" — "Who restores souls to dead bodies"; "Shelo asani goy"; "HaNoasain laya'aif ko'ach" — said regarding the renewal of the neshamah (= the intellect).

Therefore however one is, the avodah he engages in each day must be completely new to him. Every Jew, however he is — as long as the name "Yisrael" is called upon him — performs many mitzvos each day: he puts on tzitzis and tefillin, says Birchos HaShachar, Kri'as Sh'ma, and tefillah; many say T'hillim and learn Torah a little or a lot. The essential thing: he should settle his Da'as each day that this day he stands in has never existed before in the world, and this day will never exist again. The avodah for Hashem needed on this day is completely new — and only the person standing on that day in that generation must engage in it (as they say in "Sha'aray Tziyon" for Friday: "Upon you has fallen the obligation of this day").

Even if he knows his deeds are very corrupted and he has already stumbled countless times — nevertheless, this day is completely new. Even from his present place he can magnify and sanctify His Name: "B'chol makom muktar umugash liShmi" — "In every place incense is offered to My Name" (Malachi 1) — "b'chol makom" specifically — even in the completely impure places of idol worshippers, as the Sages said (Menachos 110). How much more so a Yisrael — even the worst of the worst — since his intention now is for Heaven, wanting now to put on tallis and tefillin and pray — he certainly magnifies and sanctifies His Name anew according to that day. This avodah cannot be completed by any angel or seraph, nor even by holy neshamos of Yisrael in the upper Gan Aidain: "Lo hamaisim y'hal'lu Yah" — "The dead do not praise God"; "Ki vamaisim chofshi" — "Among the dead, free." As Chizkiyahu said (Yeshayahu 38): "Chai chai hu yod'cha kamoni hayom" — "The living, the living — he praises You, like me today" — specifically: like me today at whatever lowly level — since I am alive, specifically I must praise You.

On the contrary: the more one knows in his soul that he is worse and more corrupted → through him specifically, His great Name is magnified and sanctified even more — in the aspect of "kad asi Yisro... k'dain ist'lak v'isyakar Sh'ma d'Kudsha B'rich Hu aila v'sata" — "When Yisro came... then the Name of HKB"H was elevated and honored above and below" — as Rabbainu z"l said (Siman 10, part 1): the essential greatness of Hashem is when the distant ones draw close. This is "Ki yadata ki haizidu alaihem vata'as l'cha Shaim k'hayom hazeh" — precisely through their dealing wickedly with them, subjugating them in such bitter galus in body and soul → "You made Yourself a Name as of this day." The more the Ba'al Davar overpowers a person — when that person is strong in his Da'as, strengthening himself through the power of the Ba'al Ko'ach → everything is transformed to good: "nirdi nasan raicho" → His Name is magnified and sanctified even more through him specifically.

§18

For this purpose Moshe Rabbainu and the N'vi'im established public Kri'as HaTorah — to remind us each time of Mattan Torah so we merit accepting Kabbalas HaTorah upon ourselves anew each day. Therefore the essential reading is on Shabbos and Yom Tov when Torah was given. But afterward, when they went three days without Torah, they established reading on Monday and Thursday as well — seeing that Shabbos alone did not suffice as a reminder for all the weekdays. Thus within every three days we are reminded of Mattan Torah at Sinai (given for three days).

"Hain kol aileh yif'al Ail pa'amayim shalosh im gaver" — "Behold, God does all these things two or three times with a man" (Iyov 33). Every person must undergo many ascents and descents — all for the sake of the above renewal. For this purpose day and night, light and darkness were created — He darkens and illuminates in the physical and the spiritual, collectively and individually, for every person at every time. As Rashi explains on "Atem nitzavim hayom" — "You stand today" — said after the tochachos: "Like this day that darkens and illuminates, so He will darken and illuminate for you, and all the tochachos — they themselves establish you." His hand is always uppermost, and He concludes in mercy always, according to His will. "Y'chayainu miyomayim bayom hash'lishi y'kimainu v'nichyeh l'fanav" — "He will revive us from the two days; on the third day He will raise us and we will live before Him." As the Midrash Rabbah says (ch. 91): HKB"H never leaves the Tzaddikim in distress for three days — and so for Dovid and for Yonah. "Ki Hu yach'iv v'yachbosh, yimchatz v'yadav tirpainah" — "He wounds and He bandages; He strikes and His hands heal." "Hashem maimis um'chayeh, morish uma'ashir, mashpil af m'romaim, morid sh'ol vaya'al" (Shmuel I 2).

For all this we read Torah publicly with niggun and t'amim within every three days — to remind us of Mattan Torah at Sinai for three days — so every single day Torah and avodah are new to us. This is the essential thing.

§19

This is what is written in the Shulchan Aruch: where we stop on Shabbos morning, from there we begin on Shabbos Minchah, Monday, Thursday, and the following Shabbos. This is from the Mishnah (Megillah ch. 3): "On Shabbos Minchah, Monday, and Thursday they read in sequence" — the halacha follows R' Yehudah: one must begin from the start of the sidrah each time (Shabbos Minchah, Monday, Thursday, and the following Shabbos).

In this they hint to us everything above. This is the aspect of Moshe's question (Shemos 3): "Hinai anochi va el b'nay Yisrael v'amarti lahem Elokay avosaichem sh'lachani alaichem, v'am'ru li mah Sh'mo — mah omar alaihem?" — "Behold I come to the Children of Yisrael and say: 'The God of your fathers sent me to you' — yet they will ask me: 'What is His Name?' — what shall I say to them?"

This is puzzling: why didn't Moshe simply ask Hashem to tell him His Name? What is the language "mah omar alaihem" — implying some deep discourse and fine argument needed to answer their great question? Also puzzling: they already knew "Elokay avosaichem" — why ask further "What is His Name"? And Hashem's answer — "Ehyeh asher Ehyeh" — why three times "Ehyeh"? The Name "Ehyeh" is not the essential Name we are commanded to invoke always; the essential Name is the Shem Havayah (pronounced as Adnus), as He concluded: "Zeh Sh'mi l'olam" — "This is My Name forever." Why didn't He say this Name immediately?

One question answers the other. This was Moshe's precise question: even after telling them "Elokay avosaichem," they will still ask "What is His Name?" — for they have a deep intention: How will His Name endure with them forever, that they remember Him always and never forget? Tell me what I should answer their great question.

The matter: as explained in Torah "K'ra es Yehoshua" (Siman 6) — when a person wants to do t'shuvah, he is in the aspect of Ehyeh = "Ana zamin l'maihavai" — "I am preparing to come into being" — he begins to have existence in the world. As explained there: one must do t'shuvah upon t'shuvah — even when saying "I have sinned," this is not pure without ulterior motive. And even one who has done complete t'shuvah must do t'shuvah upon his first perception. Thus "Ehyeh" hints at beginning anew each time — as if one had no existence yet.

This is the essential aittzah for fulfilling the Torah (which is His Name): therefore Hashem answered "Ehyeh asher Ehyeh" (two times) — one must begin a new beginning after each beginning. As explained above: t'shuvah upon t'shuvah.

§20

This is the aspect of the third "Ehyeh": "Koh somar... Ehyeh sh'lachani alaichem." If you examine the Torah "K'ra es Yehoshua" carefully, you find three types of t'shuvah discussed: (1) The first t'shuvah — Ehyeh / "Ana zamin l'maihavai." (2) T'shuvah upon t'shuvah — because the first t'shuvah was not yet complete (even when saying "I have sinned," ulterior motives persist). One strengthens oneself each time and begins anew — this is the aspect of "baki b'ratzo, baki b'shov" — "expert in running forth, expert in returning." This = the second t'shuvah. (3) But when one merits truly complete t'shuvah — and even so does t'shuvah upon t'shuvah regarding one's former perception — this is an entirely different matter = the third t'shuvah (= Shabbos / Olam HaBa).

Although there are thousands upon thousands of levels contained in these three, they are all included in three t'shuvos: the first beginning of drawing close, then the constant strengthening and beginning anew (never letting oneself fall), and the third level of transcending one's very perception. Each t'shuvah = Ehyeh (= "Ana zamin l'maihavai" — preparing to begin anew). This is the three times "Ehyeh" that Hashem revealed to Moshe — that he should lead Yisrael on this path: to begin anew each time. Even if one cannot accomplish anything due to the overwhelming galus in body, soul, and livelihood — nevertheless, begin each time to prepare and ready oneself: Ehyeh — "Ana zamin l'maihavai." Through this path He will certainly bring them out of their contamination and impurity (which is the essence of galus) and draw them close to His Name.

Therefore immediately afterward He revealed the essential holy Name — the Shem Havayah: "Hashem Elokay avosaichem sh'lachani alaichem... Zeh Sh'mi l'olam v'zeh zichri l'dor dor." For now His Name and remembrance will certainly endure forever, generation to generation — since He already preceded with the above aittzah (= the remedy before the wound, as is His way). The secret of three times "Ehyeh" = planting in Yisrael's heart to begin anew each time → they remain established in the kedushah of Yisrael always, no matter what befalls them in all the galusos in body, soul, and livelihood → they draw close to His great Name (the Shem Havayah) → it endures with them forever: "Zeh Sh'mi l'olam v'zeh zichri l'dor dor."

§21

Now we can say: this is why the Sages established beginning each sidrah three times every week — Shabbos Minchah, Monday, and Thursday — each time returning to the beginning and starting the sidrah anew. Then on the following Shabbos they begin again and complete it. As already explained: public Kri'as HaTorah = to remind and arouse a person to begin anew each time (= the essential Kabbalas HaTorah). Therefore each sidrah is begun three times each week — corresponding to the three times "Ehyeh" that Hashem revealed to Moshe at the beginning of the ge'ulah (whose essence was Mattan Torah) — hinting that one must begin anew each time.

This is what is hinted by beginning the sidrah three times, returning each time to the start — corresponding to the three times "Ehyeh." Then on Shabbos we begin and complete the sidrah — for through all these beginnings (included in the three) one merits afterward to begin and finish in completeness. "Lais r'usa tava d'is'avid" — "No good desire is ever lost" — all the more so, no good deed or action performed each time one begins in avodas Hashem. They all gather together to help him → he merits to begin and finish his avodah properly. This is the aspect of what follows these three beginnings of the sidrah: on the following Shabbos we begin and complete it — for this is indeed how it works in avodas Hashem (= Kabbalas HaTorah).

Based on LM II:8 — "Tik'u-Tochachah" (continued)
The Name Written Backwards · Simchas Torah · "Ain Olin Min HaCheshbon" · Haftarah · Shnayim Mikra

§22

All this is the aspect of shir pashut, kaful, m'shulash, m'ruba — the holy niggun merited through Kabbalas HaTorah (= n'vu'ah drawn through all the above tikkunim). Shir pashut, kaful, m'shulash, m'ruba = the Shem Havayah b'achorayim [the Name written in "backwards" expansion]: first Yud; then Yud-Hay; then Yud-Hay-Vav — each time returning to the beginning of the Name. This = beginning anew each time (as also explained in Torah "Vayasaiv Elokim" (Siman 62, part 1): beginning anew each time = the Name written b'achorayim).

So too the three times = shir pashut, kaful, m'shulash = Yud / Yud-Hay / Yud-Hay-Vav. In all three, we return to the beginning and do not complete the Name. Then we begin and complete it = m'ruba [quadruple] = the complete Shem Havayah. This corresponds to: the fourth time (= the following Shabbos) we begin the sidrah and complete it → meriting Kabbalas HaTorah in completeness (= Sh'mah d'Kudsha B'rich Hu) → the shir and niggun are completed: shir pashut, kaful, m'shulash, m'ruba. Pashut, kaful, m'shulash = the three pre-Shabbos readings; m'ruba = Shabbos (beginning and completion). Then: "Zeh Sh'mi l'olam" is fulfilled.

All this is the cycle of one week. Then immediately at Shabbos Minchah we begin the next sidrah and proceed the same way — and so every Shabbos until we complete the entire Torah each year from B'raishis to "l'ainay kol Yisrael" — all to draw emunas chiddush ha'olam into the entire world. Then immediately upon completing it on Sh'mini Atzeres / Simchas Torah, we begin again from B'raishis — for in every generation, every year, every week, every day, we must begin the Torah anew. Many, many times one must begin without completing — all included in the three times "Ehyeh." Then when we complete according to the completion, we merit unifying the Shem Havayah where the essential tikkun lies.

§23

Also explained in the writings of the Ari z"l: the Name Ehyeh = the aspect of the Name Y-K-V [the first three letters of the Shem Havayah], since each letter's numerical value equals that of "Ehyeh." Thus shir pashut, kaful, m'shulash (= only up to the third letter of the Shem Havayah) = the aspect of Ehyeh. This is merited through the three pre-Shabbos readings. Then on the following Shabbos we read the entire sidrah from beginning to end → the complete Shem Havayah = shir pashut, kaful, m'shulash, m'ruba = the above niggun merited through Kabbalas HaTorah.

§24

Therefore on Simchas Torah, when we finish the Torah, we engage in shir and niggun with great simchah — for all this is drawn from the simchah of the above holy niggun, merited through Kabbalas HaTorah.

§25

Now the holy language of the above Mishnah is precisely explained: "On Monday, Thursday, and Shabbos Minchah they read in sequence — v'ain olin lahem min hacheshbon" — "it does not count for them." This hints that Torah fulfillment requires beginning anew each time. "V'ain olin lahem min hacheshbon" — its plain meaning: the three readings (Monday, Thursday, Shabbos Minchah) do not count at all — as if they never began the sidrah; they must begin again from the start on the following Shabbos.

This is exactly the awesome aittzah for Torah fulfillment above (= Ehyeh = beginning anew each time). "V'ain olin lahem min hacheshbon" — a person must remove from his mind every day and every time everything that passed upon him until this day and this hour. It should not "count" for him at all — as if he had never begun at all.

If you contemplate the descents and falls that pass over every person: the essential cause of each person's fall in his own mind is that it seems to him that he already tried, already began a little in avodas Hashem and fell, then strengthened himself to begin again and fell again — this happened many times. Therefore the Ba'al Davar entices him to despair completely, chas v'shalom, telling his heart: "You see that there is no hope!" This is known to everyone engaged in the holy study of drawing youth close to avodas Hashem.

But whoever merits connecting to kosher, true companions constantly until he merits receiving and implanting in his heart the above holy aittzah — to forget each time everything that passed, even if he already began thousands of times without number — and now begin anew: whether to cry out to Hashem from the depths of his heart as needed at that moment, whether to begin learning, praying, and engaging in mitzvos, whether to gladden his soul with "Who did not make me a non-Jew" and "Who separated us from those who go astray" — transforming sorrow and sighing to simchah — through all this he will remain established in Torah fulfillment always.

This is "v'ain olin lahem min hacheshbon" — all the beginnings in Torah and avodah until now should not count at all — as if he never began.

For it is known to all: even if a person sinned all his days and repented at the end, everything is forgiven (Kiddushin 40). Whoever repents in his youth — there is nothing higher. But if he was already negligent, chas v'shalom, and didn't return until the end of his days — he too is fortunate for repenting at the end. The essential fall of the many who began several times and fell — their essential fall is because they saw they already began many times and fell → the Ba'al Davar wants to entice them to despair. Therefore one must follow this path: begin anew in whatever aspect he can, forgetting everything that passed — "v'ain olin lahem min hacheshbon." All the beginnings included in the three weekly beginnings of the sidrah — none count, for now he must begin completely anew. And so always, until he merits the t'shuvah of Shabbos (see Torah "B'tach BaHashem," Siman 79, part 1) — then he will begin and finish in completeness.

In Klal Yisrael this is hinted through the three weekly beginnings of each sidrah (= three times Ehyeh); then on Shabbos we begin and complete. For the discerning, every individual is hinted at through this: begin anew many, many times every week and every day. As Rabbainu z"l said: he had many, many beginnings in a single day (as brought in his holy praises) — and through this specifically he merited afterward what he merited.

§26

This is the aspect of Kri'as Maftir — reading from the Navi after Kri'as HaTorah on Shabbos and Yom Tov (when the essential reading takes place). The reason brought in the Poskim: once the wicked kingdom decreed against reading Torah, they read from the N'vi'im instead; when the decree was annulled, the takanah remained — to read from the Navi after Torah, from a passage related to the parashah.

According to the above: in every generation there are Tzaddikim with some aspect of ru'ach haKodesh (= ru'ach n'vu'ah) → the essential birur of the m'dameh (= birur of emunah). Everyone who wants to care for his eternal purpose must search and seek greatly after such Tzaddikim — for all holy emunah (= emunas chiddush ha'olam) depends on this. As already explained: public Kri'as HaTorah = drawing Kabbalas HaTorah. Therefore after Kri'as HaTorah we read from the Navi for Maftir — to declare and show that the essential drawing of holy emunah (= Kabbalas HaTorah) is drawn in every generation through true N'vi'im (= ba'alay ru'ach haKodesh of every generation) — through whom Torah is never forgotten from Yisrael.

The Maftir reads three p'sukim from the Torah first, out of respect for the Torah, then blesses and reads from the Navi — showing that the essential is the Torah given through Moshe Rabbainu (master of all N'vi'im; no Navi may innovate henceforth). All subsequent N'vi'im came only to strengthen Torah's words and draw birur of emunah in each generation through their ru'ach haKodesh (which is never interrupted).

Even when the wicked kingdom decreed against Torah reading, wanting to make Yisrael forget, chas v'shalom — holy Yisrael devised a wondrous takanah to read from the N'vi'im: through drawing the N'vi'im, Torah would not be forgotten (N'vi'im clarify emunah = the essential Kabbalas HaTorah). Therefore even now that the decree was annulled, the takanah remains — reading from the N'vi'im for Maftir — showing that even now our entire hope for Torah's endurance is through the N'vi'im of each generation (= true Tzaddikim, ba'alay ru'ach haKodesh) who clarify emunah. Through them we merit emunas chiddush ha'olam → chiddush ha'olam of the future → the voice of the above shir → all the fragrances and fears grow (= the flashing-forth of Mashi'ach).

Therefore in the berachos after the Haftarah we recount the awesome greatness of Hashem — that He will certainly complete everything as He wills until Mashi'ach comes: "Tzur kol ha'olamim, Tzaddik b'chol hadoros, haKail haNe'eman, ha'Omair v'ha'Oseh, ham'Dabair v'ham'Kayaim, shekol d'varav emes vatzedek... v'davar echad mid'varecha achor lo yashuv raikam" — "Rock of all worlds, righteous in all generations, the faithful God, Who speaks and does, Who declares and fulfills, all Whose words are truth and justice... not one of Your words returns empty." And: "Al kis'o lo yaishiv zar... ki v'Shaim kodsh'cha nishbata lo shelo yichbeh nairo l'olam va'ed" — "On his throne no stranger shall sit... for by Your holy Name You swore that his light shall never be extinguished." This is "Tzaddik b'chol hadoros" — Hashem reveals His Elokus and righteousness in all generations through true Tzaddikim, ba'alay ru'ach haKodesh, through whom the essential birur of emunah and revelation of Elokus occurs in every generation.

§27

This is why it is called "Haftarah" and "Maftir" — a term of completion/release. The essential completion and release from all subjugations, debts, and distresses (whose essence is distress of the nefesh) is through the N'vi'im who implant Torah fulfillment in the world (= the true Tzaddikim, ba'alay ru'ach haKodesh of every generation, through whom Torah and emunah are never forgotten). Therefore it is called "Haftarah" — through them the complete ge'ulah draws near, to redeem us and release us from all distresses in body and soul, speedily in our days, Amain Selah.

"Haftarah" is also a term of beginning — as Rashi explains on "peter rechem": a term of opening and beginning (like "potair mayim"). Both are true: Kri'as HaHaftarah hints at both beginning and completion. The essential Haftarah reading from the Navi after Torah = drawing the kedushah of Kabbalas HaTorah in every generation → meriting being aroused to renew oneself every day, to begin anew each day = the language of "Haftarah" as beginning. Through this very thing we merit the completion of the ge'ulah, releasing all distresses and subjugations = the language of "Haftarah" as completion.

Therefore on Shavu'os (= Kabbalas HaTorah), when the essential thing is to receive Torah anew in a way we merit fulfilling it — the custom is to say the beginning and ending of every sefer. Through beginning anew each time we merit completing — for every year on Shavu'os we must draw anew the illumination of the kedushah of all the Tzaddikim who began awesome tikkunim and completed them (= their holy sefarim revealed in the world). The essential are the sefarim of Tanach and Sha"s Mishnayos (= the entirety of Torah SheBichsav and SheBe'al Peh). Therefore we say the beginning and end of each sefer — to draw anew their beginning of tikkun → meriting completion in goodness.

§28

This is the aspect of (Berachos 8): "L'olam yashlim adam parshiyosav im hatzibbur — Shnayim Mikra v'Echad Targum" — "A person should always complete his parashah readings with the tzibbur — twice the text and once the Targum — even Ataros v'Divon."

Targum = the aspect of birur of the m'dameh, which is in the aspect of sleep and slumber (= Targum, for Targum in gematria = tardaimah [deep sleep]), as explained in Torah "Tefillah LaChavakuk" (Siman 19, part 1).

As already explained: public Kri'as HaTorah = drawing upon every person who inclines his ear well to hear the holy Torah reading the very aspect of Mattan Torah itself anew. Therefore Torah is not read with fewer than ten — it must be read in a tzibbur specifically. The essential Kabbalas HaTorah (= the collective ru'ach of n'vu'ah) is drawn only from a tzibbur (= a gathering of many neshamos of Yisrael together, at minimum ten): "B'chol bay asarah Sh'chintah sharya" — "Wherever ten gather, the Sh'chinah rests." As explained in the above Torah: n'vu'ah is drawn from neshamos of Yisrael (on the pasuk "B'shiv'im nefesh yardu avosecha Mitzraymah"). The more neshamos gathered to the holy gathering, the greater the power to draw ru'ach n'vu'ah (= Kabbalas HaTorah drawn from the gathering of many neshamos).

Yet even though the essential Kri'as HaTorah is in a tzibbur, every individual must also learn and contemplate Torah every day privately: "V'hagisa bo yomam valaylah" — "Contemplate it day and night" (Yehoshua 1). Even one who merits learning in a holy, true yeshivah gathering (a great merit, for Torah study of the rabbim is exceedingly precious (Megillah 3)) — even so, one cannot exempt oneself with this alone; one must also increase Torah study privately. Torah study of the rabbim cannot be constantly all day — only certain hours; one certainly cannot be gathered all night. But privately one is obligated to learn always. Therefore: hold onto both — learn in the rabbim and learn privately. Both are truly needed. The essential Kabbalas HaTorah is through the gathering of many neshamos together (= public Kri'as HaTorah), but one needs great merit to include his nefesh within the neshamos of the holy tzibbur through whom true ru'ach n'vu'ah (= Mattan Torah) is drawn.

This = the aspect explained there (in the Torah, §8): one must search and seek greatly for the true Tzaddik who can draw ru'ach n'vu'ah through the gathering of neshamos of Yisrael. When standing to hear Kri'as HaTorah, one must stand in awe, fear, trembling, and quaking, inclining one's ear well to every word of the holy Torah — as if standing beneath Har Sinai. One should intend to draw upon oneself the kedushah of Kabbalas HaTorah given at Sinai through Moshe Rabbainu through the gathering of neshamos of Yisrael together: "Vayichan sham Yisrael neged hahar" — Rashi: "All together as one man." For one's own neshamah was there too: "Es asher yeshno poh v'es asher ainenu poh" (D'varim 29); all neshamos of Yisrael of all future generations stood at Har Sinai (Tanchuma, P'kudai 3). And in every generation Torah was transmitted through them: "Moshe kibail Torah miSinai ums'sarah liYehoshua, viYehoshua laZ'kainim, uZ'kainim laN'vi'im" (Avos ch. 1) — until this day. In all of them, the essential drawing of Torah was through the gathering of holy yeshivos around their true Rebbe → their neshamos were included together → Kabbalas HaTorah was drawn in every generation.

Therefore whenever we come to hear public Kri'as HaTorah, we must intend that our nefesh be included with all neshamos of Yisrael that the true Tzaddikim of every generation are engaged in gathering and including together (from which Kabbalas HaTorah is drawn in every generation). This is the essential kedushah of the tzibbur: when they are gathered, connected, and their neshamos included together through the true Rebbe of every generation — called "Ro'eh Yisrael" — "Shepherd of Yisrael": "K'ro'eh edro yir'eh, bizro'o y'kabaitz t'la'im, uv'chaiko yisa, alos y'nahail" — "Like a shepherd he tends his flock, with his arm he gathers the lambs, in his bosom he carries them, the nursing ones he leads" (Yeshayahu 40).

This is "L'olam yashlim adam parshiyosav im hatzibbur." Every individual, even though he hears Kri'as HaTorah in the tzibbur every Shabbos — cannot fulfill his obligation with this alone. He must read the parashah himself first (as explained in the Shulchan Aruch (Orach Chaim 285:1)). He must prepare himself before Shabbos — Shnayim Mikra v'Echad Targum — so he merits being included with the neshamos of the holy tzibbur during Kri'as HaTorah → drawing upon himself Kabbalas HaTorah anew, as it was given from Sinai, through the gathering of neshamos together.

Now the language is precisely explained: "L'olam yashlim adam parshiyosav im hatzibbur" — they did not say "a person should read the parashah first" but precisely "yashlim [complete/include] his parshiyos with the tzibbur." The entire intention of reading the parashah first = so that he completes and includes his parshiyos (= the parashah portions belonging to his nefesh's root in Torah) with the tzibbur — so he is completed and included with them together, having prepared himself beforehand. As at Mattan Torah: "V'hayu n'chonim layom hash'lishi" — "Be prepared for the third day"; "Heyu n'chonim lishloshas yamim" — "Be prepared for three days." Great preparation is needed for Kabbalas HaTorah — to merit being included with the neshamos together. This = the great preparation of Shabbos: "V'hayah bayom hashishi v'haichinu es asher yavi'u v'hayah mishneh" — "On the sixth day they shall prepare what they bring, and it shall be double" — hinting also at Shnayim Mikra.

Based on LM II:8 — "Tik'u-Tochachah" (continued)
Shnayim Mikra = Two Mochin · Targum = Birur HaM'dameh · Ataros v'Divon · Dovid's Cry for Ge'ulah

§29

This is the aspect of Shnayim Mikra v'Echad Targum. The essential drawing of ru'ach n'vu'ah (= Kabbalas HaTorah anew in every generation and every day) is through the Tzaddik, the Ba'al Ko'ach, who works to rectify the three Mochin through all the tikkunim explained there. Shnayim Mikra v'Echad Targum = the tikkun of the three Mochin (Chochmah, Binah, Da'as). "Shnayim Mikra" = Chochmah and Binah — "t'rain rai'in d'la misparshin" [two companions who never separate]. "Echad Targum" = the third Moach (Da'as), where the essential tikkun is needed — to clarify the Da'as from the grip of the Aitz HaDa'as Tov VaRa, through which Adam HaRishon sinned on the sixth day → the m'dameh was confused through the contamination of the Nachash → all the corruptions, essentially the confusion of emunas chiddush ha'olam, which the Tzaddikim must clarify and rectify in every generation (as explained in §11-12: the essential tikkun is in the third Moach = Da'as).

This is "v'Echad Targum" — for Targum in gematria = tardaimah [deep sleep] = tikkun of the m'dameh (which is in the aspect of sleep and slumber). Its tikkun is through the Targum said with ru'ach haKodesh by Onk'los HaGair [Onkelos the convert]. Through gairim [converts] all the above is rectified most powerfully — until Kabbalas HaTorah is drawn. The Torah's account of Kabbalas HaTorah is written in Parshas Vayishma Yisro — for Yisro heard and converted after hearing K'ri'as Yam Suf and the war against Amalaik (drawn from the tefillah b'din of the Ba'al Ko'ach) → Hashem's honor was increased → they merited Kabbalas HaTorah → the m'dameh was clarified (= Targum). Therefore the Targum was specifically said through Onk'los the convert.

§30

The essential Kabbalas HaTorah = clarifying the m'dameh → complete emunah (= emunas chiddush ha'olam) → chiddush ha'olam of the future → the above shir. All through the tikkun of the Mochin. The two Mochin (Chochmah and Binah) = Y-K [Yud-Hay, first two letters of the Name]. Through them Olam Hazeh and Olam Haba were created: "Ki b'Yah Hashem Tzur Olamim" — "With Y-H, Hashem formed the worlds" (Yeshayahu 26); as the Sages said (Menachos 29). This = chiddush ha'olam of the initial creation (= the creation of Olam Hazeh) and chiddush ha'olam of the future (= the creation of Olam Haba). Everyone will merit Olam Haba at the time of the future chiddush ha'olam. Through the tikkun of the Mochin one merits both worlds (= emunas chiddush ha'olam of this world and the future chiddush).

But this is impossible except through the birur of the Aitz HaDa'as Tov VaRa. Man was created on the sixth day so that through him the entire creation would be included in Shabbos. The essential thing depended on guarding against the damage of eating from the Aitz HaDa'as. All of creation during the six days of Ma'aseh (day one through day six) = chiddush ha'olam of this world. Shabbos = Olam Haba = chiddush ha'olam of the future. The essential tikkun: Olam Hazeh included in Olam Haba, the six days of Ma'aseh in Shabbos. One cannot merit yom shekulo Shabbos except through "mi shetarach b'Erev Shabbos" — "whoever toiled on Erev Shabbos" (Avodah Zarah 3). The essential toil on Erev Shabbos (= the totality of Olam Hazeh) = standing in the nisayon [trial] in this world, where all nisyonos derive from the Aitz HaDa'as Tov VaRa.

Therefore specifically on the sixth day one must read Shnayim Mikra v'Echad Targum (as brought in the writings of the Ari z"l). On the sixth day man was created; then one must include Olam Hazeh in Olam Haba — through rectifying the two Mochin Y-K through which they were created. The essential tikkun: clarifying the third Moach (Da'as) which joins them together. There lie all the nisyonos (= the grip of the Aitz HaDa'as Tov VaRa), which Adam needed to clarify by refraining from eating. Now all the Tzaddikim and the God-fearing who accompany them work on this tikkun in every generation. According to the tikkun, they merit joining Olam Hazeh and Olam Haba together (= the two Mochin): through emunas chiddush ha'olam of this world → chiddush ha'olam of the future. All through the tikkun of the Mochin → they are included together.

Therefore the entire world hung in the balance until the sixth of Sivan — hinted in the Hay of "HaShishi" specifically (Shabbos 88). The essential tikkun = the sixth day specifically, which is the aspect of lechem mishneh [double bread] — for then one must include the two worlds together. Through drawing emunas chiddush ha'olam of now (= Olam Hazeh) → meriting emunas chiddush ha'olam of the future. All depends on Kabbalas HaTorah → the m'dameh is clarified.

§31

Through the Hay of "HaShishi" the holy Shem Havayah is completed — in the rashay taivos [initial letters]: Yom HaShishi Vay'chulu HaShamayim. From there we begin Kiddush on Shabbos — when the six days of Ma'aseh are included in Shabbos (= chiddush ha'olam of the future) → meriting shir pashut, kaful, m'shulash, m'ruba (= the four letters of Havayah).

This itself = the 72 words of Kiddush. Shir pashut etc. = 72. Kiddush over wine = the aspect of the above shir: "Ain om'rim shir ela al hayayin" — "Song is said only over wine" (Berachos 35) — meaning shir pashut etc. = 72 = the 72 words of Kiddush (including the two words "Yom HaShishi"). All included in the Shem Havayah hinted in the rashay taivos Yom HaShishi Vay'chulu HaShamayim. Also: the word "Vay'chulu" = 72 in gematria. "Vay'chulu" = a term of purpose/completion — at the end of the sixth day, the work of the Creator of B'raishis was completed, whose essential purpose was for Shabbos (the purpose of heaven and earth). The essential purpose = the above shir and niggun (= 72) that will be aroused then.

[The following relates to the above, §28:]

§32

"Im ain ani li mi li, uch'she'ani l'atzmi mah ani, v'im lo achshav aimasai" — "If I am not for myself, who is for me? When I am for myself alone, what am I? And if not now, when?" (Avos ch. 1). This = the above — that one needs both: reading in the tzibbur and completing one's parshiyos privately — to merit being included with the neshamos of the holy tzibbur (= the essential Kabbalas HaTorah).

"Im ain ani li mi li" — if I do not exert myself to learn and contemplate Torah and avodah, who is for me? Every person's obligation — no one can exempt him from it. "Uch'she'ani l'atzmi mah ani" — when I am for myself alone, what am I? My Torah and avodah alone are not considered sufficient — the essential Kabbalas HaTorah that every Yisrael must receive in every generation is only through connecting and being included in the holy tzibbur. But if I say I will not learn or pray until I merit coming and connecting to a worthy tzibbur engaged in Torah and avodah — to this he answers: "V'im lo achshav aimasai" — if not now, when? Chas v'shalom, the days of one's life will end without meriting this — for Torah study of the rabbim is not constant all day (only certain hours). Meanwhile one will lose many days without Torah and avodah. Also: it is not easy to find a worthy tzibbur through which to complete one's avodah.

The Tanna's entire intention: to show a person who wants to be mindful of his days — that he should not lose his days, chas v'shalom. He must exert himself to search and seek greatly, and pray to Hashem to merit finding a true Rebbe with a worthy tzibbur (= his talmidim who accompany him). He should hold onto this — and also not let go of connecting all his avodah in Torah and tefillah with the worthy tzibbur. And privately too he should engage in Torah and tefillah when he cannot gather with the tzibbur. Even then he should be connected to them in the inner depths of his heart — his entire intention in Torah and tefillah should be that he merit being always included with the holy tzibbur who are included in the true Rebbe who possesses ru'ach haKodesh — through whom the essential tikkun is accomplished.

§33

This is why the Sages mentioned, regarding the admonition to complete one's parshiyos with the tzibbur Shnayim Mikra v'Echad Targum: "Va'afilu Ataros v'Divon" — "even Ataros and Divon." Why did they choose specifically Ataros and Divon? There are other p'sukim with no Targum (like "R'uvain v'Shimon")!

They hinted a wondrous matter: as written at the end of Torah "Tik'u" — everything there = the aspect of the war against Og Melech HaBashan. Og = the k'lipah that seeks to suck from the Rachamanus and the Da'as. His defeat was through the Ba'al Ko'ach (= Moshe, who received the Torah and slew him through this). Therefore the Sages chose Ataros v'Divon — cities of Aivar HaYardain [the Trans-Jordan] that belonged to Sichon and Og.

The essential tikkun of reading Shnayim Mikra v'Echad Targum (= meriting Kabbalas HaTorah = public Kri'as HaTorah) → meriting the above shir aroused at chiddush ha'olam → subduing Akaiv Aisav [the heel of Esav] (= the k'lipah of Og): "umachyaih b'karsulayh uk'atlayh" — "struck him in the ankle and killed him." As explained there: chiddush ha'olam = the aspect of Eretz Yisrael. The cities of Sichon and Og were adjacent to Eretz Yisrael, sucking greatly from its kedushah — therefore extremely difficult to subdue. They stood on the border of kedushah (= Eretz Yisrael) and refused to let Yisrael enter. Only Moshe Rabbainu, the great Ba'al Ko'ach, could subdue them.

Therefore the Sages mentioned Ataros and Divon — cities of Aivar HaYardain belonging to Sichon and Og, adjacent to Eretz Yisrael — for when reading Shnayim Mikra v'Echad Targum one must read even these city names, to subdue and nullify from them the k'lipos of Sichon and Og — to conquer them with the kedushah of Yisrael.

§34

Therefore after Moshe conquered the land of Sichon and Og (= Aivar HaYardain), he prayed greatly to enter Eretz Yisrael: "Va'eschanan el Hashem ba'ais hahi laimor, Atah hachilosah l'har'os" (D'varim 3). Rashi explains: he thought that since he conquered Sichon and Og, the decree had been annulled and he could enter Eretz Yisrael. According to the above: since he already conquered Sichon and Og (= the k'lipos adjacent to Eretz Yisrael, which can only be subdued through the tefillah of the Ba'al Ko'ach → meriting chiddush ha'olam of the future = Eretz Yisrael) — since he already achieved this, surely now he could enter Eretz Yisrael, having already merited its kedushah (= chiddush ha'olam of the future) through which he subdued them.

But Hashem answered: "Rav lach, al tosef dabair Ailai od badavar hazeh" — "Enough for you; speak to Me no more about this matter." The essential obstruction was because the tzibbur was not in complete unity with him: "Vayis'abair Hashem bi l'ma'anchem" — "Hashem was angry with me because of you." The essential cause: May M'rivah — where B'nay Yisrael quarreled. The essential obstruction preventing the true Tzaddikim from bringing Yisrael into Eretz Yisrael = the corruption of the tzibbur — essentially through machlokes [controversy].

Therefore Hashem told him: "Speak to Me no more about this" — "libayh l'pumayh lo galai" — "His heart was not revealed to his mouth" — for many more Ba'alay Ko'ach are still needed to work on the above tikkunim, until they implant the point of truth in the heart of Yisrael, until they truly seek the true Tzaddikim and find them, until they clarify the m'dameh and strengthen emunas chiddush ha'olam in the heart of all Yisrael, until they merit everything above, until they bring all Yisrael into Eretz Yisrael.

§35

"Elokai, alai nafshi tishtochach, al kain ezkar'cha mai'Eretz Yardain v'Chermonim maiHar Mitz'ar" (T'hillim 42) — Dovid HaMelech cries out in a bitter voice over the length of the present galus: "My soul is cast down upon me" — from the great longing with which we yearn for the ge'ulah while the ketz [appointed end] remains sealed from us. Our essential worry: "Al kain ezkar'cha mai'Eretz Yardain v'Chermonim maiHar Mitz'ar" — "Therefore I remember You from the land of the Yardain and the Chermons, from Har Mitz'ar" (= Har Sinai where we received the Torah).

Our soul is cast down and we worry and lament: when will we merit the complete ge'ulah? For we remember what You did at Eretz HaYardain and the Chermons — such miracles and wonders and awesome things, conquering all of Aivar HaYardain where Har Chermon stands, where there were exceedingly strong and harsh k'lipos (= Sichon and Og). Nevertheless, Moshe conquered them through his great power. All this was from Har Mitz'ar (= Har Sinai) where we received the Torah — through which Moshe merited subduing them. After we already had such a Ba'al Ko'ach who subdued the k'lipos of Sichon and Og — yet still we did not enter Eretz Yisrael, until sin brought about the destruction of the Bais HaMikdash twice, and we are in this long galus for so long — therefore "my soul is cast down upon me": when, when will we merit the complete ge'ulah?

For after all these miracles and salvations at Eretz HaYardain and the Chermons — after all this, distresses and tribulations without measure have passed over us from then until now: "T'hom el t'hom korai" — "Deep calls to deep" — one distress calls its companion (as Rashi explains). "V'chol mishbarecha v'galecha alai avaru" — "All Your breakers and waves passed over me." When will we merit finding this Ba'al Ko'ach who can complete the above tikkunim and bring us into Eretz Yisrael?

Therefore the next pasuk: "Yomam y'tzaveh Hashem chasdo uvalailah shiro imi" — "By day Hashem commands His chesed, and at night His shir is with me." "By day He commands His chesed" = "L'hagid baboker chasdecha" — "To declare in the morning Your chesed" = chiddush ha'olam of the future. "Uvalailah shiro imi" — "At night" = the present time. Even now "His shir is with me" — through the power of our believing in chiddush ha'olam → the illumination of the kedushah of the future chiddush ha'olam is drawn upon us → from there the shir chadash will be aroused, and from there we receive all the shiros and tishbachos we engage in now — to sing and praise Him with songs and praises. These alone are our life — they restore our nefesh to endure in the bitterness of this galus. This is "Tefillah l'Ail chayai" — "Prayer to the God of my life" — through this we have the power to pray and cry out over the length of galus.

"Om'rah l'Ail sal'i, lamah sh'chachtani" — "I say to God my Rock: why have You forgotten me?" Therefore the mizmor concludes: "Mah tishtochachi nafshi u'tehemi alai, hochili lailokim ki od odenu" — "Why are you cast down, my soul, and why do you moan upon me? Hope in God, for I will yet praise Him." For I still have hope to beseech Hashem — for Hashem in His mercy sends us true Tzaddikim, great Ba'alay Ko'ach, in every generation — through which the tikkun that Moshe began will be completed, until they uproot and nullify the k'lipah of Og entirely (= the contamination of the Nachash = Akaiv Aisav) → completing the ge'ulah sh'laimah and bringing all Yisrael into Eretz Yisrael, speedily in our days, Amain.

Based on LM II:8 — "Tik'u-Tochachah" (concluded)
Torah = Ain to Yaish · L'olam Yashlim · Hafsokos · Baki b'Ratzo Baki b'Shov · The Third Kasuv

§36

This is why Kri'as HaTorah is called by the name "parshiyos" (as in the above ma'amar: "L'olam yashlim adam parshiyosav im hatzibbur"). Every matter recorded in our holy Torah is called a "parashah" — from the root meaning "m'forash" [explained/revealed]: it reveals and brings forth from concealment to revelation His holy emunah (= emunas chiddush ha'olam), which cannot be grasped by any intellect except through the holy Torah. The Torah testifies about Hashem — therefore it is called "Aidus" [testimony] (as explained in Hilchos Aidus). Chiddush ha'olam — how yaish [existence] emerged from Ayin [nothingness] — cannot be understood except through holy emunah strengthened through the holy Torah.

The Torah is called "parshiyos" because it explained and brought forth from complete concealment to revelation — and through this we see, as it were, the emergence of yaish from Ayin. Whoever wishes to look at the truth can understand: it is impossible to reveal a holy Torah like this, with all the awesome and wondrous chiddushim that our Sages revealed until this day, except through the singular, primordial Creator — Who shone His ru'ach haKodesh upon the true Tzaddikim and brought forth the wisdoms of Torah from Ayin to Yaish literally. Through the Torah's revelation from Ayin to Yaish, we can understand and strengthen ourselves in emunas chiddush ha'olam — that He brought all of creation from Ayin to Yaish, just as we see that He gave us the holy Torah with all its chiddushim from Ayin to Yaish.

All external wisdoms — even their great ones — are all yaish mi'yaish [something from something]: founded on first premises, on sensory perceptions — from which they derived their wisdom. In truth we believe that even their wisdom derives only from Hashem, "ham'lamaid l'adam la'da'as" — "Who teaches man knowledge." But He gave them the power in their wisdom to incline their minds as they wish — until they can become lawless, chas v'shalom. All for the sake of b'chirah [free will] (which has great power; everything was created for b'chirah). But the wisdoms of Torah surpass all — all external wisdoms are foolishness and darkness before the light of Torah wisdom, which is drawn only from Ayin to Yaish literally.

This is what Iyov said when arguing for his emunah: "Ki yaish lakesef motza umakom lazahav yazoku, barzel mai'afar yikach" — "There is a source for silver, a place where gold is refined, iron is taken from dust" — until concluding: "V'haChochmah mai'Ayin timatza, v'aizeh makom Binah... v'ne'elmah mai'ain kol chai" — "But Wisdom — from Ayin it is found, and where is the place of Understanding?... Hidden from the eyes of all the living" (Iyov 28). The ability to extract silver and gold from earth dust is great wisdom — but it is all yaish mi'yaish (silver has a source, gold has a place). The wise searched until finding what was hidden in the earth — as with all external wisdoms. "V'haChochmah mai'Ayin timatza" — Torah wisdom is drawn from complete Ayin → through it we merit emunas chiddush ha'olam.

All this is hinted in the secret of the Story of the Third Day (from the Ma'aseh of the Seven Beggars): the one with the speech impediment boasted that his wisdom surpassed all the sages who boasted of their wisdoms — this one invented the production of one type of metal, that one another, one silver, one gold, etc. — but he knows from where time originates, from where the Day comes, which arrives with songs and praises in which all wisdoms are contained (see there well and understand).

§37

Further words regarding "L'olam yashlim adam parshiyosav im hatzibbur" — all their words are exceedingly deep; in every utterance lie profound secrets.

"L'olam" — "always" — specifically. At every level one must always complete his parshiyos with the tzibbur. Even if one has already reached a very great level and his own learning is exalted and precious before Hashem — nevertheless he must connect himself with the tzibbur in order to elevate the tzibbur and bind them to himself, to draw Kabbalas HaTorah anew. Even Moshe Rabbainu himself — whose kedushah and level were exceedingly lofty — could not ascend to Hashem and draw Torah except through the gathering of neshamos of Yisrael to himself. As the Sages said (Berachos 32) on "Laich raid" — "Go down": "Did I give you greatness except for the sake of Yisrael?"

All Moshe's damage regarding striking the rock (which prevented him from entering Eretz Yisrael) was in this matter: he elevated his tefillah and did not connect it properly with the collective neshamos of Yisrael (as explained in Torah "Tisha Tikkunim"). How much more so ordinary people — how much more the lowly and the most corrupted: their entire tikkun is to beseech Hashem always and intend in all their avodah that they merit connecting with the holy tzibbur.

This is what the Midrash Rabbah says (D'varim 2): "B'sochachos al avon yisarta ish" — "With rebukes for sin You chastised a man" — this is Moshe, for because of one light sin of striking the rock You chastised him. "Vatamas ka'ash chamudo" — "You melted like a moth his desire" — his desire to enter Eretz Yisrael was dissolved. "Ach hevel kol adam nitzav Selah" — "Surely every man standing is mere vapor" — other men are certainly all vapor. The Midrash reminds us: learn a kal vachomer from Moshe, who for a light sin did not enter Eretz Yisrael (his damage being that he did not connect himself with the tzibbur). How much more so every person filled with sins — certainly vapor. Therefore his entire remedy: exert himself all his days to be included within the tzibbur, within the neshamos of Yisrael connected to the true Tzaddik who constantly works to gather and bind them to himself. Through this even he has great hope: "Hain Ail kabir lo yim'as" — "Behold, God is mighty and does not despise." Within the collective, the Tzaddik will elevate even his nefesh, though greatly damaged by sins (as explained in Rabbainu z"l's words extensively, and in Torah "Ashray Ha'am-Hashgachah" (Siman 13) on the pasuk "Arisi mori im b'sami"). As I heard from Rabbainu z"l's holy mouth regarding this.

§38

This is the aspect of the halacha in the Shulchan Aruch (OC 138:1): it is forbidden to begin within two p'sukim of the preceding parashah, and likewise forbidden to end within two p'sukim of the following parashah. The Gemara's reason (Megillah 22): "because of the nichnasim v'hayotz'im" — those entering and those leaving — lest the entering ones mistakenly think only two p'sukim were read for the previous oleh, or the leaving ones mistakenly think only two will be read for the next.

The prohibition against reading only two p'sukim is very severe — they even decreed not to begin or end within two of a parashah break. The matter according to the above: one must guard the three Mochin as partitions against the ta'avah; the essential is the third Moach (Da'as), where the Aitz HaDa'as grips, where the essential nisayon and birur lie. This = Shnayim Mikra v'Echad Targum. One cannot merit the above shir (of the future chiddush ha'olam = the ultimate delight of Olam Haba) except through the birur of Da'as from the Aitz HaDa'as Tov VaRa (= Targum). Each Yisrael merits according to how he stood in the nisayon of the above ta'avah, and according to how he sought the true Tzaddik Ba'al Ko'ach through whom the essential birur of the m'dameh occurs.

Corresponding to this are the three p'sukim that each oleh must read at minimum. Every aspect of "three" in the Torah relates to this: "B'rich Rachamana d'yahiv lan Orayan t'lisa'i b'yom t'lisa'i b'yarcha t'lisa'i" — "Blessed is the Merciful One Who gave us a threefold Torah on the third day in the third month" (Shabbos 88). All corresponds to the three Mochin whose essential is the third (Da'as = the birur = Targum).

Therefore every Yisrael who wants to care for his soul and emerge from his contamination and draw close to true Tzaddikim, genuinely intending to return to Hashem — must know that he will inevitably pass through many breakers and waves, aspects and nisyonos and refinements. If he is not a fool, simpleton, and dullard, and does not abandon his place through everything — he will certainly merit a good end forever. This = "baki baHalachah, baki b'ratzo, baki b'shov" — "expert in running, expert in returning" — "zaka'ah man d'ayil v'nafik" — "fortunate is one who enters and exits" (Siman 6). All this power is received only from the true Tzaddik (= Moshe), who constantly gives over his nefesh for the weak of Yisrael, devising wondrous strategies in wisdom to sustain and maintain all the neshamos who wish to draw close.

This is the aspect of the hafsokos [breaks] in the Torah between parashah and parashah (= the p'suchos and s'sumos [open and closed sections]). As explained in the Sages' words (brought in Rashi on Parshas Vayikra): "What purpose did the breaks serve? To give Moshe space to contemplate between parashah and parashah, between matter and matter. Kal vachomer for a commoner learning from a commoner." The essential reason Moshe needed space to contemplate = the muddiness of the world's deeds. Because of this it is very difficult for the Tzaddik (= Moshe) to draw Torah into the world from concealment to revelation (= "parashah"). There are many, many accusations — as the Sages said: how much the malachim protested against Kabbalas HaTorah. So with every utterance and matter Moshe needed to receive — his mind was wearied until he needed space to contemplate between parshiyos.

Through this space where he paused and contemplated, he did an awesome kindness for the world who needed to receive from him. This break = "bitulah shel Torah zehu kiyumah" — "the nullification of Torah is its very sustenance" — as Rabbainu z"l wrote on the Sages' statement "v'damya ainav kiS'ray Siharah" (Siman 16): through the Tzaddik's bitul — nullifying himself from his perception between matter and matter — he sustains and maintains all the world, all the simple people, the scholars and God-fearing who sometimes lapse (as explained in LM II:78 and elsewhere).

Thus through the hafsokos between the parshiyos (= the section markers), all the distant ones coming to draw close can endure — they who need to receive the above beki'us: baki b'ratzo, baki b'shov, baki b'ayil, baki b'nafik. They receive this from the Tzaddik's bitul (= the hafsokos between parshiyos). Through the Tzaddik's bitul from Torah between matters, he contemplates how to bring this parashah and matter into the world in a way that will endure and strengthen people in their place through whatever they face. Precisely through the bitul and hafsakah he implants this strengthening in them. All these m'koravim [those drawn close] who merit strengthening themselves → their essential birur (= birur of the Aitz HaDa'as Tov VaRa = the third Moach) → for which three p'sukim specifically must be read.

§39

Now see: this is hinted in the Sages' words — the prohibition against beginning or ending fewer than three p'sukim near a parashah break, because of those entering and leaving. They hinted: whoever wants to accept upon himself Kabbalas HaTorah (= Kri'as HaTorah) must read at least three p'sukim — for the essential tikkun is the third Moach where all the nisyonos and birur lie. It is forbidden to begin with fewer than three near a parashah break — lest the one entering to draw close to Hashem mistakenly think one can enter Torah and draw close through only two p'sukim, without the birur of the third Moach (where the Aitz HaDa'as grips). If he makes this mistake, chas v'shalom, he will never truly draw close — for immediately when the inevitable trials come, he may fall completely.

Likewise, the one leaving must be very careful not to mistakenly think only two p'sukim will be read after him — meaning: inevitably there will also be those who leave, for one cannot always be "inside," and one must go outside somewhat. But then one must be especially careful not to fall completely, chas v'shalom. This = the admonition of the above beki'us: baki b'ayil, baki b'nafik — zaka'ah man d'ayil v'nafik. Therefore one must be careful not to end within two p'sukim of a parashah break — lest the one leaving mistakenly think one can draw close to Torah and avodah through only two p'sukim without the birur of Da'as (= three p'sukim specifically). If he makes this mistake, chas v'shalom, he may leave entirely.

All this is hinted in the din of the hafsokos between parshiyos — not to begin or end within two p'sukim of them — for the entire purpose of the hafsokos was for this: to sustain and maintain those entering and leaving, that they remain in their place: "Zaka'ah man d'ayil v'nafik."

§40

This is the aspect of "Hain kol aileh yif'al Ail pa'amayim shalosh im gaver" — "God does all these things two or three times with a man" (Iyov 33). And: "Y'chayainu miyomayim, bayom hash'lishi y'kimainu v'nichyeh l'fanav" — "He will revive us from the two days; on the third day He will raise us and we will live before Him" (Hoshaia 6).

This is why the third galus is so prolonged now — for the sake of clarifying the third Moach, clarifying the Aitz HaDa'as. This is accomplished essentially through Yaakov, the third of the Avos. The third Bais HaMikdash (which we await) will be built through him, as the Sages said. This is "V'hachut ham'shulash lo vim'hairah yinastaik" — "The threefold cord is not quickly broken" (Koheles 4). As it is collectively, so it is individually for every person: the essential birur is of the third Moach. This = reading Torah three times (three p'sukim specifically). This birur is impossible except through many ascents and descents (= ayil v'nafik). Therefore they decreed not to begin or end with fewer than three near a parashah break — because of those entering and leaving.

§41

This is what the Sages hinted when they said regarding the hafsokos: it was to give Moshe space to contemplate — and concluded: "kal vachomer l'hedyot halomaid min hahedyot" — "all the more so for a commoner learning from a commoner." The essential purpose of Moshe's hafsokos for contemplation was so that the commoners would learn a kal vachomer: that they too should place space between matter and matter to contemplate. From these aspects of space needed for contemplation derive all the aspects of ayil v'nafik — needing to pause and cease from learning, each according to his level.

As it is in learning, so it is in the paths of avodas Hashem (which is the essential thing): one will inevitably undergo many ascents and descents (= ayil v'nafik). The essential power to strengthen oneself through them = through the hafsokos.

§42

This is the aspect of "Sh'nai k'suvim hamachishim zeh es zeh, ad sheyavo hakasuv hash'lishi v'yachri'a bainaihem" — "Two p'sukim that contradict each other, until the third pasuk comes and resolves between them." The essential is the third kasuv — the one that resolves — which = the third Moach (Da'as), where the essential refinement and birur lie.

The essential apparent contradiction between two k'suvim is from our side — due to our lack of Da'as. For certainly "Mishp'tai Hashem y'sharim tzadku yachdav" — "The judgments of Hashem are straight; they are righteous altogether." In truth there is certainly no contradiction, chas v'shalom — only due to our lack of Da'as do the two k'suvim appear to contradict. All because the third Moach (Da'as) has not yet been clarified — where the essential birur lies (= the third kasuv). Therefore the resolution and tikkun is through the third kasuv, which resolves between the two seemingly contradictory ones. The essential completeness of knowing Torah is through Da'as — where the essential birur lies — the third Moach = the third kasuv.

(See above, end of §18.)