Based on LM II:65
Bittul to the Tachlis: The Essence of Kri'as Shma
Kri'as Shma [the recitation of "Hear O Israel"] is the aspect of bittul [self-nullification] toward the tachlis [the ultimate purpose] — as it says: "Hashem Elokainu Hashem Echad" — "Hashem is our God, Hashem is One" — the aspect of "On that day..." as Rashi explains — the aspect of "all is good," the aspect of "Hashem is the God" — as it says (Tehillim 56): "BaShem ahalail... b'Elokim ahalail" — "In Hashem I will praise... in Elokim I will praise" — meaning "Hashem Elokainu Hashem Echad": all is one, all is good.
This is the meaning of "Shma Yisrael" — "Hear, O Israel" — meaning "let your ears hear what your mouth speaks" — as our Sages expounded (Berachos 15a). If so, one would need to remain at the first letter! Therefore the tikkun [rectification] for this is to gaze upon the tachlis — "Hashem Elokainu..." — all is one.
This is also what our Sages expounded (Berachos 13a) from this same verse: that Kri'as Shma may be recited in any language — "Shma" in whatever language you understand. For since one must nullify oneself toward the tachlis, where all is one and all is good and there is no evil at all — the evil within the languages falls away and is nullified, leaving only the good concealed within each language. Certainly in all languages there is hidden good — only the evil covers it. Therefore ordinarily one should not say holy matters in other languages — but Kri'as Shma, which is the aspect of bittul, where all is good, may be recited in any language, for the evil falls away and only the good remains.
Therefore specifically in Kri'as Shma it is hinted that there is good within all languages — as it says: "V'hayu l'totafos bain ainecha" — "They shall be as frontlets between your eyes" — and our Sages expounded (Menachos 34b): "Tat" in Katfi [one language] means two; "Pas" in Afriki [another language] means two — showing that the good of Lashon HaKodesh [the Holy Tongue] is clothed within the languages of the nations, as Rabbainu said (LM I:33). Through Kri'as Shma — the aspect of bittul — the good is revealed: the letters of Lashon HaKodesh clothed within the other languages.
The Time of Kri'as Shma: Night and Bittul
This settles the question the Poskim raised: why did our Sages derive that the Kri'as Shma of the night may be recited the entire night — the entire time of lying down — while the Kri'as Shma of the day is only until the "time of arising," the beginning of the day, not the entire day? For the essential nature of Kri'as Shma, which is bittul, belongs to the night. At night is the aspect of s'simu d'ainin [closing of the eyes] — people rest and do not chase after this world so much. As Rabbainu said elsewhere (LM I:52): the essential bittul is at night. Furthermore, night is dinim [judgments/suffering] — and through suffering one comes to bittul, as Rabbainu explains. This is the aspect of (Michah 7): "Ki aishev bachoshech, Hashem or li" — "When I sit in darkness, Hashem is my light" — specifically then, Hashem is my light. In the aspect of (Koheles 2): "The advantage of light comes from the darkness" — from the darkness specifically. For precisely when darkness and suffering intensify, the essential counsel is to close one's eyes and nullify oneself toward the tachlis, which is all good — thereby nullifying all suffering.
This is the aspect of sleep, which is at night specifically — for sleep is bittul, the aspect of "b'yad'cha afkid ruchi" — "Into Your hand I entrust my spirit" — and it occurs with eyes closed. The essential bittul is through closing the eyes. Therefore the essential sleep is at night — for through the dinim, one closes one's eyes and nullifies oneself toward the tachlis, which is the aspect of sleep. Therefore we recite Kri'as Shma al hamitah [on the bed, before sleep] — for Kri'as Shma is bittul — and therefore its essential time is the entire night. But during the day, the time of Kri'as Shma extends only until the "time of arising" — before the world has spread out to chase after this world. Our Sages (Berachos 9b) set the deadline as the time people are still sleeping — until the hour when sons of kings arise from their beds — for then the whole world has not yet awakened. But after three hours, when everyone has arisen, it is no longer the time of Kri'as Shma.
Separating Between the Attached: Keilim and Tzimtzum
Therefore one must "separate between the attached" [l'hafrid bain had'vaikim — a halachic principle regarding the pronunciation of Kri'as Shma]. Although the essential point is bittul toward the tachlis — where all is one and all words are encompassed in oneness — nevertheless, the essential completeness is to return from the state of bittul and contract the light, to rectify the midos [character traits] and kailim [vessels]. For this is the essential completeness — as it says: "You shall be praised from clods of earth" — as Rabbainu explained. This is the aspect of chiddushay Torah [Torah innovations] that are created after the bittul — for the Torah is the aspect of midos and kailim.
Therefore one must draw the light gradually, with tzimtzum [contraction/measure], so the vessels can receive it — so that excess light should not cause sh'viras kailim [shattering of the vessels]. Therefore one must separate between the attached — giving boundary, measure, and contraction to each vessel, drawing the light to each one according to its measure — not removing them from contraction and merging them together into one, for that is the aspect of excess light causing sh'viras kailim. As written in the Writings [of the Arizal]: the initial shattering of the vessels occurred because they were still connected and intermingled, not yet divided properly into kavim [lines/columns — the tripartite structure of Chesed, Din, and Rachamim].
This is what our Sages said (Berachos 15b): "Whoever separates between the attached — Gehinnom is cooled for him." For the wicked who pursue their heart's desires follow the Sitra Achra, which came into being through excess light. Therefore they are burned by Gehinnom, which came into being from the sweat of the Chayos [angelic living creatures] — for the Chayos run and return (ratzo va'shov): they rise to gaze above the firmament over their heads, but from awe they return — as Rashi explains. This sweat descends upon the heads of the wicked, burning them — for they were the opposite: they did not return from their desires but pursued and fulfilled their lusts, which is the aspect of excess light. From this the Sitra Achra intensifies — for all desires contain good that descended from the supernal Good, only through excess light causing sh'viras kailim, which generated the kelipos [husks of impurity]. Therefore one who separates between the attached — contracting the light properly within the midos — Gehinnom is cooled for him, for he too is in the aspect of ratzo va'shov, contracting the light properly, not rushing beyond his station.
— — —
Based on LM II:23 & LM II:24
Simchah: The Joining of Kri'as Shma and Tefillah
The general principle: the completeness of simchah [joy] is to grasp and seize even the yagon va'anachah [grief and sighing] — so that even the grief and sighing become joyful, transforming them into simchah, making from them a chariot for kedushah. Furthermore, simchah is a healing for all illnesses — for all illnesses come from the corruption of simchah. The ten types of melody enter into the ten types of pulse-beats — therefore when simchah (the ten types of melody) is corrupted, the ten pulse-beats are corrupted, and illnesses come, chas v'shalom.
Based on this we can understand why our Sages said (Kerisus 6b): "Any tefillah that does not include the joining of the sinners of Yisrael..." — for one must specifically join the sinners of Yisrael in our tefillah, in order to bring the aspect of yagon va'anachah into the simchah. For tefillah is the aspect of simchah — one must pray with simchah — as it says (Tehillim 100): "Ivdu es Hashem b'simchah" — "Serve Hashem with joy" — and tefillah is the service of the heart, where simchah resides — "nasata simchah b'libi" — "You have placed joy in my heart" (Tehillim 4). This is what our Sages said (Berachos 31a): "One should not stand to pray except from the joy of a mitzvah." Thus tefillah in the heart is the aspect of simchah. Therefore one must specifically join the sinners of Yisrael — the aspect of yagon va'anachah — to bring the grief into the simchah, which is the completion of simchah's stature.
Therefore the essential tefillah is with ten — for then all ten types of melody are aroused, which are the simchah. Therefore every individual is obligated to endeavor to pray with the tzibbur [congregation] — for then one is easily rescued from the aspect of yagon va'anachah. The congregation, through the abundance of simchah from the multitude, especially a minyan of ten corresponding to the ten types of melody — has the power to transform yagon va'anachah into simchah. Even if one has a hold of the grief and sighing, it is transformed into simchah through the congregation. Therefore tefillah is a healing for everything — for all healing is through simchah.
Kri'as Shma → Geulah → Tefillah
This is why we join Kri'as Shma with the blessing of Ga'al Yisrael [Who redeemed Israel], adjacent to tefillah. For Kri'as Shma is emunah [faith] — and emunah is the essential simchah, the ultimate simchah — "Anochi esmach baShem" — "I will rejoice in Hashem" (Tehillim 104). As Rabbainu said: emunah is the aspect of anpin n'horin [illuminated faces] — meaning simchah. For emunah is when emes [truth] is joined with it. Kri'as Shma — "Hashem Echad" — is the aspect of the joining of emes and emunah, which is the ultimate yichud [unification]. Through this, simchah is aroused.
This is the aspect of the 248 words of Kri'as Shma, corresponding to the 248 limbs, which are the aspect of the 248 positive mitzvos. For Rabbainu said: when a person is joyful, he must go and traverse the entire stature of the simchah — for simchah is a complete stature. Therefore after the first verse (emunah, the aspect of simchah), we say 248 words corresponding to 248 limbs — to draw the simchah into the entire stature, completing the full stature of simchah in 248 limbs, the 248 positive mitzvos.
Afterward we immediately say Geulah [Redemption] — for the essential geulah is through simchah — "Ki b'simchah saitzai'u" — "For in joy you shall go forth." Then when simchah is aroused, we immediately pray — for the essential tefillah is with simchah. This is what our Sages said (Berachos 9b): "Whoever joins geulah to tefillah — he will not be harmed the entire day." Through joining geulah to tefillah, the tefillah is from within simchah — as Rashi explains in the Gemara that we stand to pray adjacent to geulah in order to stand in tefillah from within simchah. Therefore one is not harmed — for all harm comes from the corruption of simchah, and when tefillah is from simchah, it is a healing and salvation for everything.
Ketores: Chelb'nah and the Sinners of Yisrael
This is also the aspect of the Ketores [the incense offering], which contained chelb'nah [galbanum — a foul-smelling spice]. From this our Sages learned the joining of the sinners of Yisrael in tefillah. For the Ketores gladdens the heart — and they specifically included chelb'nah in order to bring the aspect of yagon va'anachah (symbolized by the chelb'nah, whose smell is foul) into the Ketores (the aspect of simchah). There were ten ingredients of the Ketores besides the chelb'nah — corresponding to the ten types of melody — and the chelb'nah joins them: the aspect of yagon va'anachah entering into the simchah.
Therefore the entire order of tefillah is to arouse and rectify simchah in every world: in the world of Asiyah we say the Ketores — the aspect of simchah. Then Pesukay d'Zimrah — the ten Halleluyahs, the aspect of the ten types of melody. Then Kri'as Shma — emunah, simchah. Then geulah. And when simchah is aroused — we stand to pray, the ultimate simchah: d'veikus [cleaving] with Hashem, which is the ultimate joy — rejoicing in Him alone. For tefillah is the aspect of d'veikus.
This is what our Sages said (Arachin 16a): "The Ketores atones for lashon hara [evil speech]." For the essential blemish of lashon hara is finding fault in a Jew and prosecuting him — potentially distancing him from kedushah. This sin is very great, rachmana litzlan — for Hashem desires kindness and wants to draw close even the sinners of Yisrael, not to distance them. On the contrary — we specifically need to bring the aspect of sadness into the simchah, which means specifically drawing close the sinners of Yisrael into kedushah. Therefore the Ketores — with its chelb'nah symbolizing the joining and drawing close of sinners — atones for lashon hara.
Baruch Hashem l'olam, Amain v'Amain.
Based on LM II:7
Introduction: Kri'as Shma With the Mouth
The matter of Kri'as Shma with the mouth specifically: one must utter with the mouth specifically, three times every day, the faith of the Unity — that is, Shma and Baruch Shem. Thought of the heart alone does not suffice. Even if one truly believes in Hashem as is fitting — one still does not fulfill the obligation of Kri'as Shma at all until one utters with the lips "Shma" and "Baruch Shem" — as our Sages said (Berachos 15a): "Let your ears hear what you bring forth from your mouth."
§1
The essential rachmanus [compassion] is to extricate Yisrael, the holy people, from sins — for this is the true compassion: to illuminate within them the da'as [holy awareness] to know that Hashem is the God. Through this da'as one is saved from sins — for "a person does not transgress unless a spirit of folly (ruach sh'tus) enters him" (Sotah 3a).
Every person must occupy himself with this — illuminating this da'as in the world. Even when one ascends to the very highest levels, it is not a completeness to be on high alone. Rather, the essential completeness is to be on high while also being able to illuminate below, in the lower physical world — for this is Hashem's essential delight: when the service of this lowly world ascends before Him. As it says: "V'avisa t'hilah migushay afar" — "And You shall be praised from clods of earth."
Therefore one must leave behind a ben v'salmid [son and student] — so that one's da'as remains in the world. Through this one merits the Makifin [encompassing/transcendent lights] that are above time. There the essential order of time exists in the aspect of Makifin — some are the aspect of days, some the aspect of years: t'kufos hayamim, t'kufos hashanim [cycles of the days, cycles of the years] — the aspect of the flow of the Keser [Crown — the highest Sefirah].
One needs the aspect of "Kol" ["All" — the level that encompasses everything] — to be able to illuminate both the upper realms and the lower realms, in the aspect of (Divrai HaYamim I 29): "Ki chol bashamayim u'va'aretz — d'achid bishmaya v'ar'a" — "For all is in heaven and on earth — that grasps heaven and earth." To show the upper realms — who do not know at all of His perception — the aspect of "Mah chamisa" [What have you seen? — expressing the impossibility of grasping the Infinite]. And conversely, to show the lower realms — who are sunk exceedingly low — that Hashem is with them and near them, for "the fullness of all the earth is His glory." In the aspect of (Yeshayahu 26): "Hakitzu v'ran'nu shochnay afar" — "Awake and sing, dwellers of the dust!"
This is the aspect of the perception of the son and student — the aspect of Aspaklaria HaM'irah [the Illuminating Lens] and Aspaklaria She'ainah M'irah [the Non-Illuminating Lens]. One must include the worlds — the upper within the lower and the lower within the upper — so they should have yir'ah. Through the inclusiveness of the son and student, one merits the illumination of the Ratzon during eating — in the aspect of (Bamidbar 23): "Ka'ais yai'amar l'Yaakov u'l'Yisrael mah pa'al Ail" — "At that time it shall be said to Yaakov and Yisrael: What has God wrought!" — for the Malchus [Kingship — the Shechinah] receives its sustenance from the "hands" in the sea of Wisdom.
§2
This is the aspect of Kri'as Shma with the mouth specifically — for one must publicize our holy emunah with the mouth specifically, through reciting Kri'as Shma twice daily. This is the aspect of "You shall be praised from clods of earth" — for Hashem's essential delight and pleasure is when they know of Him in this lowly world. Therefore one must say Kri'as Shma with the mouth specifically — to publicize His Godliness in the lowly world. Through speech one calls forth and publicizes His Godliness even before the lower realms, so that all shall know that Hashem is the God.
For dibbur [speech] is in the aspect of "Kol" — "grasping heaven and earth." As Rabbainu z"l said elsewhere (LM I:11): speech is called a "tziparta d'ka'ay bain shmaya l'ar'a" — "a bird standing between heaven and earth" — the aspect of "Kol — in heaven and on earth — grasping heaven and earth." For all this is the aspect of the Tzaddik. And it says in the Zohar HaKadosh (brought by Rabbainu z"l in LM I:12): "Peh iskri'as misitra d'Tzaddik" — "The mouth is called from the side of the Tzaddik." Thus speech is the aspect of the Tzaddik — the aspect of "Kol" that grasps heaven and earth, illuminating the upper and lower realms. This is the aspect of Kri'as Shma with the mouth — illuminating this da'as of the revelation of His Godliness in all the worlds, in the upper and lower realms. The essential point: to illuminate the lower realms, for this is His essential delight. Through speech one publicizes and reveals His Godliness in this lowly world as well. For speech is the aspect of (Tehillim 71): "Yimalay fi t'hilasecha" — "My mouth shall be filled with Your praise" — the aspect of (Beraishis 1): "U'mil'u es ha'aretz" — "Fill the earth" — the aspect of "the fullness of all the earth is His glory" — revealing His Godliness in this world, so the world is "filled" with human beings (who know of Him).
§3
This is the aspect of Shma and Baruch Shem — which are Yichuda Ila'ah [the Upper Unification] and Yichuda Tata'ah [the Lower Unification]. Shma Yisrael... Hashem Echad is the aspect of the perception of the upper realms — Yichuda Ila'ah — for His unity is hidden from every eye: "Lais machashavah t'fisa bay klal" — "No thought grasps Him at all." This is the perception of the upper realms — "Ayeh m'kom k'vodo" — "Where is the place of His glory?" — the aspect of "Mah."
Baruch Shem is the aspect of Yichuda Tata'ah — the perception of the lower realms — "M'lo chol ha'aretz k'vodo" — "The fullness of all the earth is His glory" — the aspect of Malchus: "Baruch Shem k'vod malchuso l'olam va'ed" — "Blessed is the Name of the glory of His kingship forever." For from the side of His governance of kingship we perceive Him — knowing He is King, governing and ruling.
One must include the worlds — the upper within the lower and the lower within the upper. This is the aspect of lengthening the daled of "Echad" — to crown Him above and below and in the four directions — the aspect of "the fullness of all the earth is His glory": including the lower within the upper (the talmid within the ben), so that the perception of the upper realms (Yichuda Ila'ah) is included from the perception of the lower realms ("the fullness of all the earth is His glory"); and the upper within the lower, so that the perception of the lower realms ("Baruch Shem k'vod malchuso") is included from the perception of the upper realms (the aspect of "Mah").
This is why we say "Baruch Shem" in a whisper — the aspect of silence, the perception of the upper realms, the aspect of "Mah," which is silence — "Sh'sok, kach alah bamachashavah" — "Be silent! Thus it arose in [the Divine] Thought" — the aspect of the exalted perception that is hidden and concealed, existing in the aspect of silence — the aspect of "whisper," adjacent to silence — "d'yechezay lan sisray d'is'amar bilchisha" — "that He should show us the secrets spoken in a whisper."
§4
This is the aspect of the 248 words of Kri'as Shma. The essential rachmanus is to merit knowing His Godliness — the aspect of the 248 positive mitzvos of the Torah, through which one perceives and knows the Creator. Therefore Rachem [compassion] has the same letters as Reme"ch [248] — for the 248 positive mitzvos are the essential rachmanus. When one fulfills the 248 mitzvos of the Torah, one is called Adam [a human being] — as it says (Bamidbar 19): "Zos haTorah, Adam" — "This is the Torah — a person." If not, chas v'shalom, one is merely a beast in the form of a person. The essential rachmanus is to endeavor that the world be settled with human beings.
Therefore Kri'as Shma — the revelation of His Godliness, which is the essential rachmanus — contains 248 words corresponding to the 248 mitzvos and 248 limbs. Therefore before Kri'as Shma we pray: "Avinu, Av HaRachaman, ham'rachem, rachem alainu" — "Our Father, merciful Father, the Compassionate One, have mercy upon us..." — for this is the essential rachmanus: to know Him and fulfill His mitzvos. And we say: "Have mercy upon us and place in our hearts understanding — to understand, to comprehend, to hear, to learn and to teach, to guard..." — the aspect of illuminating the son and student: "to learn and to teach" — to reveal da'as in the world, which is the essential rachmanus, which is the aspect of Kri'as Shma.
§5
Therefore one must say Kri'as Shma every day. Through Kri'as Shma — the revelation of His Godliness, the illumination of the son and student — the Makifin that are above time are drawn forth: the aspect of t'kufos hayamim, t'kufos hashanim. Our essential service is to bind the aspect of time — the days and years — to the aspect of above-time. Therefore one must say Kri'as Shma every day, so that each day the aspect of t'kufos hayamim is drawn forth — elevating and binding that day to the above-time.
This is also the aspect of saying Kri'as Shma on Yom HaKippurim toward evening after Ne'ilah [the Closing Prayer]. On Yom HaKippurim sins are forgiven — this is the essential rachmanus: casting off the burden of sins from Yisrael. Then da'as illuminates — the aspect of the illumination of the son and student (as explained in the teaching regarding Chanukah). Then one merits the Makifin — the aspect of the flow of the Keser. This is the aspect of Yom HaKippurim — the aspect of Keser. Therefore then we say an additional Kri'as Shma beyond the daily one — the aspect of t'kufos hashanim [cycles of the years], receiving the yearly Makifin on Yom HaKippurim. Thus we say Kri'as Shma every day and every year (on Yom HaKippurim) — to receive through it the t'kufos hayamim and t'kufos hashanim.
For Kri'as Shma is the illumination of da'as, the illumination of the son and student. This is the aspect of what is said within Kri'as Shma: "V'shinantam l'vanecha" — "You shall teach them to your children" — and "V'limadtem osam" — "You shall teach them" — the aspect of illuminating the son and student. For students too are called "children," as Rashi explains there.
§6
Through Kri'as Shma — the illumination of the son and student — the Ratzon illuminates through parnasah [livelihood]. This is the aspect of Emes V'Yatziv [the blessing said after Kri'as Shma: "True and established"] — for then the Ratzon illuminates. The Haichal HaRatzon [the Chamber/Palace of the Will] is the aspect of Emes V'Yatziv, as brought in the Kavanos [of the Arizal]. Through Kri'as Shma (the illumination of the son and student), Malchus receives its sustenance. This is the aspect of what is said within Kri'as Shma: "V'nasati esev... v'achalta v'savata" — "I will give grass... and you shall eat and be satisfied" — for from there parnasah flows. Through parnasah the Ratzon illuminates.
This is the aspect of the Splitting of the Yam Suf [the Reed Sea] that we mention in the blessing of Emes V'Yatziv — for it is the aspect of the Ratzon. In the aspect of: "Kashin m'zonosav shel adam kik'ri'as Yam Suf" — "A person's sustenance is as difficult as the Splitting of the Sea" (Pesachim 118a). For parnasah flows from the Yam HaChochmah [the Sea of Wisdom] — from which Malchus receives its sustenance. Therefore our Sages said that sustenance is as difficult as the Splitting of the Sea — for the revelation of the Sea of Wisdom is the aspect of the Splitting of the Sea, when all wellsprings of Wisdom were opened. As our Sages said (Mechilta, Beshalach): "A maidservant saw at the Sea..." — and (Sotah 30b): "Even infants and sucklings said: 'This is my God!'" — for then His Godliness was revealed exceedingly, and all the mayim hazaidonim [insolent waters — a term for sins] were driven back and could not rule over Yisrael. All sins were subdued and nullified then. This is the aspect of the rachmanus — saving Yisrael from sins, illuminating within them the da'as of His Godliness — which is precisely the aspect of the Splitting of the Sea.
Therefore after Kri'as Shma we say Emes V'Yatziv — the aspect of the Ratzon — and there we mention the Splitting of the Sea: "V'Yam Suf lahem bakata... l'cha anu shirah" — "The Sea You split for them... to You they sang a song" — the aspect of the illumination of the Ratzon that shines through parnasah, drawn from the illumination of the son and student — which is Kri'as Shma.
§7
This is why the Tanna gave the sign (Berachos 2a): "May'aimasai korin es Shma b'arvis? Misha'ah shehaKohanim nichnasim le'echol bisr'umasan" — "From when do we recite Shma in the evening? From the time the Kohanim enter to eat their terumah." He gave the sign for the time of Kri'as Shma from the time of eating — for Kri'as Shma is the illumination of the son and student, through which the Ratzon illuminates during eating. This is the aspect of "eating their terumah" specifically — for the eating of terumah is the illumination of the Ratzon during eating, the aspect of "Mah" — which is the aspect of terumah, "which has no fixed measure" — the aspect of "Mah."
Because we need our eating to be in this aspect — that the illumination of the Ratzon shines during eating — therefore we must separate terumah and challah before eating, for the Kohain. They are the aspect of "Mah" — having no fixed measure — so that the Ratzon illuminates through the eating. Therefore the Tanna gave the sign for Kri'as Shma from the time of eating terumah — the aspect of the Ratzon revealed during eating. Similarly, in the Braisa, most other Tannaim gave signs from the time of eating: "from the time the poor person eats his bread" (ibid.) — for Kri'as Shma is the illumination of the son and student, through which the Ratzon illuminates during eating.
§8
Therefore one must recite Kri'as Shma at night and in the day — as it says: "U'v'shochb'cha u'v'kumecha" — "When you lie down and when you arise." For day and night are the aspect of the Aspaklaria HaM'irah and Aspaklaria She'ainah M'irah — the perception of the son and student, which is the aspect of Kri'as Shma.
Therefore the time of the nighttime Kri'as Shma extends the entire night — but the daytime Kri'as Shma's time is only a specific period, until the end of the first quarter of the day. For the night — the aspect of the Aspaklaria She'ainah M'irah, the perception of the lower realms — is the perception of "m'lo chol ha'aretz k'vodo" — therefore its time is the entire night. But the day — which is higher, the aspect of the Aspaklaria HaM'irah, the perception of the upper realms, the aspect of "Ayeh m'kom k'vodo," the aspect of "Mah" — there specifically His Godliness is not revealed as much. Therefore its time is not the entire day as at night, but only a specific hour. For then it is in the aspect of "Ayeh" — His Godliness not being revealed as much in the aspect of "the fullness of all the earth is His glory," but rather in the aspect of "Ayeh," the perception of the upper realms. Therefore its time is limited.
But at night — the aspect of the lower realms — it is the aspect of "the fullness of all the earth is His glory." Therefore the entire night is the time of Kri'as Shma — for specifically in the aspect of the lower realms, His Godliness is revealed as "the fullness of all the earth is His glory."
§9
For the essential Kri'as Shma is for the sake of the lower realms — to awaken from sleep the dwellers of the dust, in the aspect of "Hakitzu v'ran'nu shochnay afar" — "Awake and sing, dwellers of the dust!" Therefore the Torah gave the sign for the time of Kri'as Shma as "u'v'shochb'cha u'v'kumecha" — "when you lie down and when you arise" — for this is the essential aspect of Kri'as Shma: to awaken from sleep.
Therefore the essential time of both the nighttime and daytime Kri'as Shma spans from the beginning of lying down until its end — meaning until the time of arising in the day, at the end of three hours (for it is the way of sons of kings to arise at three hours of the day) (Berachos 9b). Thus the entire time of both nighttime and daytime Kri'as Shma is only from the beginning of lying down until its end — for this is the essential aspect of Kri'as Shma: to awaken the lower realms from the aspect of sleep, to reveal to them that Hashem is with them — "Hakitzu v'ran'nu shochnay afar" — for "the fullness of all the earth is His glory." And this is the aspect of Kri'as Shma with the mouth specifically.
§10
This is what our Sages derived — learning two teachings from the word "Shma": they expounded (Berachos 15a): "Shma — hashma l'oznecha mah she'atah motzi mipich" — "Hear — let your ears hear what you bring forth from your mouth" — and they also expounded (Berachos 13a): "Shma — b'chol lashon she'atah shomaya" — "Hear — in whatever language you understand" — that one may say Kri'as Shma in all seventy languages.
Both are one and the same. For Kri'as Shma with the mouth — the aspect of "let your ears hear" — is in order to publicize His Godliness before all the lower realms. This is itself the aspect of "Shma in every language" — meaning one can reveal His Godliness even through all the languages of the nations, for "the fullness of all the earth is His glory."
This is itself the aspect of the perception of the lower realms — "Hakitzu v'ran'nu shochnay afar" — that they should not give up hope. As explained in the teaching: even when one falls to wherever one falls, chas v'shalom — which is the aspect of the languages of the nations (the aspect of all the evil desires) — even so, one can reveal His Godliness even there, in the aspect of "Awake and sing, dwellers of the dust!" — through the aspect of "Kol," which is the aspect of Kri'as Shma with the mouth, the aspect of "let your ears hear." And this is itself the aspect of "Shma in every language" — for "the fullness of all the earth is His glory" and "lais asar panuy minay" — "there is no place void of Him."
Baruch Hashem l'olam, Amain v'Amain.
Based on LM I:36
Introduction
The matter of Kri'as Shma in its proper time specifically: the time of the nighttime Kri'as Shma extends the entire night, while the time of the morning Kri'as Shma is only until three hours [of the day]. And the matter of why the Bircas HaM'oros [the blessing regarding the luminaries — "Yotzer HaM'oros"] was established within Kri'as Shma.
§1
The two verses of Kri'as Shma — Shma and Baruch Shem — are specially suited to nullify hirhuray ni'uf [impure thoughts of adultery]. Through the Torah, new neshamos are drawn forth for each listener — but each person receives the Torah according to his vessel, according to the comprehension of his mind, which is according to his tikkun habris [rectification of the Covenant — personal holiness]. This is a great principle: it is impossible for any person to perceive and grasp the speech of the tzaddik unless he has first rectified the holy Bris properly — then his mind is complete and he can understand the tzaddik's words. For from the Mouth of the Most High nothing emerges except simple, undifferentiated light (or pashut). According to the vessel receiving the light, so the light is shaped within it: if the vessel is complete, the light is shaped for berachah and one receives the light in the aspect of m'oros malay [full/complete luminaries]; and the reverse, chas v'shalom.
The simple light from Above is in the aspect of kamatz [a closed, contracted vowel — representing sealed, ungrasped light] — kamitz v'sasim [contracted and sealed]. According to the vessels of the receivers, it becomes the aspect of tzairai [a vowel of two dots — representing formed, delineated light] — the light is shaped according to the vessel. Therefore regarding Bilaam it says (Bamidbar 23): "Hinay varaich lakachti" — "Behold, I have received to bless" — with a kamatz (in the word varaich); and: "u'varaich v'lo ashivenah" — "and He blessed, and I cannot reverse it" — with a tzairai (in the word vairaich). Even the taking, which was still in the aspect of kamitz v'sasim, was already in the aspect of berachah — proof of this — for Bilaam wished to shape the light according to his own vessel (the aspect of cursing), but could not reverse it, could not shape it according to his level. Because the verse testified about Yisrael: "Shivtay Kah" — "the tribes of God" — the aspect of sh'miras habris.
§2
This is the aspect of Kri'as Shma in its proper time — the foundation of the entire Torah. The essential foundation of all Torah is the holy emunah, which is the mitzvah of Kri'as Shma — as it says (Tehillim 119): "Kol mitzvosecha emunah" — "All Your mitzvos are faith." As our Sages said (Makkos 24a): "Chavakuk came and established them upon one — 'V'tzaddik be'emunaso yichyeh' — 'The righteous shall live by his faith.'"
For as explained above: one has no grasp in the holy Torah except according to tikkun habris, which is the tikkun of the vessels of the mind. Then one receives the light in the aspect of berachah, sam chaim, "tzaddikim yailchu vam" — "the righteous shall walk in them." But conversely — when one has not yet rectified the Bris, one cannot receive the light in the aspect of berachah, and the light is shaped in reverse, chas v'shalom.
At first glance, "lo shavakta chayay l'chol birya" — "You have not left life for any creature!" — for what shall the masses do? Most of them are not within complete tikkun habris — few in every generation merit this. If one has not yet merited tikkun habris — is hope then lost, chas v'shalom? He cannot receive any counsel from the holy Torah since his mind is not rectified through p'gam habris. On the contrary — "lo zachah, na'aseh lo sam maves" — "if he did not merit, it becomes an elixir of death" — the light shapes itself in reverse according to his damaged vessels. What then will his Torah study accomplish? Even when he comes to the tzaddik and the tzaddik reveals Torah and musar — what will it help? It could make things worse, chas v'shalom — since his mental faculties are damaged through p'gam habris, he cannot grasp the tzaddik's speech properly.
§3
But in truth there are many hidden things in this matter. As we understood from his holy mouth [Rabbainu's]: for this reason the tzaddik must sometimes clothe his Torah in various forms — sometimes clothing his Torah in stories and ordinary conversation, sometimes clothing one Torah within another Torah — all in a manner that even the damaged ones can receive, in a wondrous way, the revelation of the counsel for how to merit drawing close to Hashem from wherever they are.
§4
The essential counsel for all this is the holy emunah — the aspect of Shma Yisrael and Baruch Shem. Through saying Shma Yisrael and Baruch Shem, one merits being saved from impure thoughts. Thus Shma Yisrael and Baruch Shem are the aspect of tikkun habris — the tikkun of the mind, which is the vessel for shaping the light into berachah. (As explained in the Kavanos: the essential Mochin [intellectual lights of the soul] are drawn through Kri'as Shma — meaning Kri'as Shma is the tikkun of the Mochin.)
Therefore through the holy emunah — Kri'as Shma — one can shape the light into berachah, engage in Torah, and receive holy counsel from the Torah of the true tzaddik. The light is shaped for good and for berachah through the holy emunah of Shma and Baruch Shem, which are the aspect of tikkun habris.
§5
The essential point is emunah — both regarding the Torah in general and in each generation specifically, when one must draw close to the true tzaddik of one's generation. The essential thing is emunah: one must nullify one's own mind completely — as if one has no independent understanding at all — and gaze only upon the truth in its truest sense. One should draw oneself only toward the truth, which is the aspect of emunah, and not deceive oneself. Then certainly one will merit receiving holy counsel and great tikkun from the tzaddik and his Torah, even though one has not yet rectified one's Bris and one's mind is not yet complete.
The essential thing is to recognize one's own place — to know within oneself how one's mind is not yet properly rectified through p'gam habris. Therefore one must nullify one's own mind completely. When coming to the tzaddik, one inclines one's mind only toward the absolute truth. When engaging in Torah, each time one sets aside the craftiness that enters, beseeching Hashem to reveal the point of truth each time — to always know at every moment how to conduct oneself in absolute truth. If any question against the tzaddik, the Torah, or Hashem arises in one's mind, one nullifies one's mind and says in one's heart: "Who am I, and what is my wisdom, that I should find difficulty? I know my own mind is clouded and damaged through p'gam habris." One nullifies one's mind completely and relies solely on emunah, surrendering one's heart to Hashem and to the true tzaddikim and their holy Torah — that they should lead one on the true path according to their will.
Then one will merit that the truth illuminates at all times, and one will merit shaping and receiving the light of their Torah in the aspect of berachah — even without yet having attained tikkun habris. For emunah surpasses everything. Through emunah one is included within Hashem and within the tzaddikim one believes in and their Torah — and then they themselves shape the light for him into berachah, drawing forth a rectified light, shaped in the aspect of berachah from Above before it descends to him. Then his damaged vessels below cannot corrupt the light, for it was already shaped above in the aspect of berachah.
§6
This is the aspect of what is explained in the teaching regarding "Hinay varaich lakachti, u'varaich v'lo ashivenah": Bilaam wished to shape the light according to his level — for cursing, chas v'shalom. But (Devarim 23): "V'lo avah Hashem Elokecha lishmoa el Bilaam, vayahafoch Hashem Elokecha l'cha es hak'lalah livrachah" — "Hashem your God did not wish to listen to Bilaam, and Hashem your God transformed the curse into blessing for you" — for the light was shaped from Above at the point of taking, in the aspect of berachah.
All this one merits through emunah — through Kri'as Shma. Through emunah, saying Shma Yisrael Hashem Elokainu Hashem Echad, one becomes included in His unity. When one is included Above in Him — one merits shaping the light Above in the aspect of berachah before it descends below. This is the aspect of "Baruch Shem k'vod malchuso l'olam va'ed" — said immediately after Shma Yisrael — to shape the light in the aspect of Baruch [blessed] immediately upon being included in His unity. Then it is shaped Above immediately as it flows from Hashem Himself, before beginning to descend to all the worlds — shaped there in the aspect of Baruch. And when shaped Above in the aspect of Baruch, the damaged vessels of the mind below — even though they are damaged — cannot corrupt the light, for it was already shaped Above in the aspect of berachah.
This is precisely what Rabbainu z"l said in the teaching: that saying Shma and Baruch Shem is specially suited for tikkun habris. Through Shma and Baruch Shem — the essential holy emunah — one becomes included in Him, shapes the light Above in the aspect of berachah, and thereby the light that is already shaped as berachah from Above refines and rectifies and purifies one's own vessels (the mind) — and through this one merits tikkun habris itself. This is the great strength of the miracle Hashem performed in the days of Bilaam — and so too for every person.
§7
This is the aspect of the time of Kri'as Shma — that one must recite Kri'as Shma in its proper time: the nighttime Kri'as Shma the entire night, and the daytime until three hours. As it says (Yeshayahu 45): "Yotzer or u'voray choshech, oseh shalom" — "Who forms light and creates darkness, makes peace." The Kavanos explain: Yetzirah [the World of Formation] is called "light," while Bri'ah [the World of Creation], which is higher, is the aspect of "darkness" — due to the depth of its perception: because Bri'ah is higher, we cannot perceive it, so it is called "darkness" to us. But Yetzirah is more perceivable, so it is called "light."
When one cannot yet perceive the light — at the level of Bri'ah, the aspect of darkness — the light is still in the aspect of kamatz, kamitz v'sasim: we have no grasp of it. Afterward, when the light descends and is shaped below in the aspect of tzairai — this is the essential light, the aspect of "Yotzer or." This principle — kamatz and tzairai, light that is sealed above and shaped below — operates in all the worlds and all levels: the light of the higher world is kamitz v'sasim relative to the world below it. When one wishes to draw the light from the higher world to the lower, one must shape it according to the lower world.
The darkness of night itself derives from this: from the light that cannot yet be perceived — the aspect of kamitz v'sasim. We bless over the darkness of night: "u'voray choshech" — for from there the darkness derives. Night preceded day in the order of Creation — "vay'hi erev vay'hi voker" — therefore at the onset of night, when the light and abundance for that day first begins to descend from its source, it is still without the shaping that belongs to this world. Because of this, we cannot receive or see it — and from this the darkness of night arises. But in the day — then the essential entry of the Mochin occurs and the light is shaped in the aspect of the shaping belonging to this world — and from this the day illuminates.
Thus the darkness of night is the state prior to the shaping of the light — kamitz v'sasim. Therefore the time of the nighttime Kri'as Shma is the entire night — for the essential purpose of Kri'as Shma is to rectify the vessels of the mind to shape the light into berachah. This extends the entire night: all night long one must shape the light Above in the aspect of berachah, for at night the light is still unshaped. But in the day, the time of Kri'as Shma is only at the day's beginning — when the daylight begins to enter and be shaped below. Then one must recite Kri'as Shma to shape the light Above in the aspect of berachah before it finishes descending. After that — after three hours, when the day has fully illuminated — the time of Kri'as Shma has passed, for the light has already been shaped below. "Mai d'havah havah" — what was, was.
§8
This is: "One who reads from this point onward has not lost — he is like one who reads in the Torah" (Berachos 10b). Even though he does not have the merit of Kri'as Shma in its proper time, he does not lose the merit of Torah study. For after the time of Kri'as Shma — when the light has already been shaped — reading Shma is only like reading the Torah itself: with its two powers of "if he merited, sam chaim; if not..." — depending on how one shapes the light according to one's vessels.
But one who reads Kri'as Shma in its proper time gains enormously — meriting to shape the light Above before it descends below. Through this the light is shaped from Above in the aspect of berachah, so that the damaged vessels of this world cannot corrupt it. This is the foundation of the entire Torah: through this one always receives the Torah's light in the aspect of berachah, since one has already rectified the vessels of the mind through Kri'as Shma — through which the light descends from Above in the aspect of berachah.
Therefore the blessing of Yotzer HaM'oros [Who forms the luminaries] was established within Kri'as Shma — for the essential Kri'as Shma is the aspect of the shaping of the light, from which all the luminaries derive.
§9
Therefore the time of the morning Kri'as Shma extends until three hours — corresponding to the t'las Mochin [three aspects of the mind: Chochmah, Binah, Da'as — Wisdom, Understanding, Knowledge], which are the vessels in which the light is shaped. When the light of the day descends to be shaped below, the shaping extends three hours — corresponding to the three Mochin through which the shaping occurs. Throughout those three hours, the time of the morning Kri'as Shma endures — to merit through Kri'as Shma shaping the light Above in the aspect of berachah, rectifying the vessels of the mind so the light is always drawn and shaped in the aspect of berachah.
This is the aspect of the Kedushah M'shuleshes [the Threefold Kedushah — "Kadosh, Kadosh, Kadosh"] that we say in the blessing of Yotzer Or. The threefold Kedushah corresponds to the t'las Mochin — Chochmah, Binah, Da'as. The brain is called kodesh [holy], and through the threefold Kedushah we sanctify the three aspects of the mind to be in the aspect of tikkun habris — which is called kedushah — for "wherever you find a guard against sexual impropriety, you find kedushah" (Vayikra Rabbah 25). Through this one merits shaping the light into berachah, which is the aspect of Kri'as Shma.
This is the aspect of "l'umasom m'shab'chim v'om'rim: Baruch k'vod Hashem mimkomo" — "Opposite them they praise and say: Blessed is the glory of Hashem from His place." "Mikomo" — "His place" — refers to Keser [Crown]. We draw the light from its supernal source — from the place where it is kamitz v'sasim — and shape it there immediately in the aspect of berachah, through the three aspects of shaping via the three Mochin. The essential shaping occurs in the three worlds — Bri'ah, Yetzirah, Asiyah — for in Atzilus [the World of Emanation] is the essential kamitz v'sasim, where "Lo y'gurcha ra" — "Evil shall not dwell with You" — for the kelipos have no hold there. There it is entirely Godliness: "Taman ihu v'garmohi chad b'hon" — "There He and His attributes are one." Shaping of the light begins only when it descends to Bri'ah (the aspect of Binah, which is the point of tzairai), then further to Yetzirah, then Asiyah where the shaping is completed — three aspects corresponding to light, water, firmament.
Corresponding to all this are the three hours of the morning that constitute the time of Kri'as Shma — for in them the light is shaped. Below too the light must be shaped in three aspects: place, form, and time — as Rabbainu z"l explained elsewhere (LM I:66). This is why in the Hoshanos [the prayers of supplication on Sukkos] we pray: "Hoshana shalosh sha'os!" — "Save us — three hours!" — for in them one needs great salvation to shape the light into berachah.
Based on LM I:36 (continued)
§10
This is the aspect of Hashem's own Torah study — for He occupies Himself with Torah during the first three hours of the day, as our Sages said (Avodah Zarah 3b). At first glance this is exceedingly puzzling: how does the concept of Torah study apply to Him? — all Torah issues forth from Him, and He knows the entire Torah in a single knowing, in a single instant! But this is all the aspect of the above: out of His abundant compassion for Yisrael, He Himself occupies Himself with Torah during those three hours — to draw forth the light of the Torah in the aspect of shaping, for good and for berachah, from Above, before it descends below.
This is the aspect of Hashem's Torah study: just as below one must engage in Torah to clarify the law and the halachah — for before the clarification, the light of the Torah is still kamitz v'sasim [contracted and sealed], and according to how one merits clarifying the law, so one shapes the light according to one's level — so too HaKadosh Baruch Hu Himself, as it were, engages in Torah for the benefit of Yisrael: to clarify and shape the supernal light (which is kamitz v'sasim from all the worlds) into berachah. Therefore it requires a duration of time specifically — for shaping occurs within time. Above time one cannot perceive the shaping. Therefore it extends precisely three hours — corresponding to the time of Kri'as Shma, when Yisrael shape the light into berachah from Above through the mitzvah of Kri'as Shma in its proper time. Therefore HaKadosh Baruch Hu too sits and engages in Torah then — to shape the light for berachah before it descends — so it will be easier for Yisrael to shape the light into berachah even when it reaches below.
This is the aspect of (Tehillim 1): "Ashray ha'ish asher lo halach ba'atzas r'sha'im" — "Fortunate is the man who did not walk in the counsel of the wicked..." — who shape the light from Above in reverse, from which evil counsels and the way of sinners derive — the aspect of "if he did not merit, it becomes sam maves" — the aspect of (Hoshaya 14): "Y'sharim darchay Hashem, v'tzaddikim yailchu vam, u'fosh'im yikash'lu vam" — "The ways of Hashem are straight; the righteous walk in them, and transgressors stumble in them." One must guard oneself greatly from walking in their counsel — those who reverse the truth and damage the light of Torah through their evil, damaged vessels.
"Ki im b'Toras Hashem cheftzo, u'v'Toraso yehgeh yomam valailah" — "Rather, his desire is in the Torah of Hashem, and in His Torah he meditates day and night." A person's entire desire and aspiration should be to merit Toras Hashem — that the light be shaped for good and for berachah, according to the truth, according to His true will. This is "Toras Hashem" — what Hashem Himself engages in and shapes for good. And "in His Torah he meditates" — at first it is "the Torah of Hashem," then it becomes "his Torah" — as our Sages said (Kiddushin 32b) — meaning: even when it becomes "his Torah" (when he shapes the light below), his Torah should be made from "Toras Hashem" — the shaping of his Torah should match the shaping of Hashem's Torah, which He shapes for good and berachah.
Therefore the psalm concludes: "V'hayah k'aitz shasul... v'chol asher ya'aseh yatzliach" — "He shall be like a planted tree... and everything he does shall prosper" — for he will merit that the light is always shaped into berachah. Therefore "everything he does shall prosper." "Lo chain har'sha'im" — "Not so the wicked" — for they shape the light in reverse.
This is why before Kri'as Shma we pray: "V'ha'air aineinu b'Sorasecha" — "Illuminate our eyes in Your Torah" — that we merit directing toward the truth always, extracting from all Torah studies straight counsels and paths for His service — and that the light of Torah not be shaped in reverse for us, chas v'shalom. "Aineinu" — "our eyes" specifically — for the essential matter depends on the tikkun of the eyes, the aspect of the seventy faces of Torah that one merits according to how much one shatters the desire of adultery (which depends on the eyes) — the all-encompassing evil of the seventy nations. The essential request: to merit tikkun of the eyes, to shatter this desire, to merit the seventy faces of Torah — "V'ha'air aineinu b'Sorasecha."
And before the nighttime Kri'as Shma we say: "V'nismach b'divray Sorasecha... ki haim chayeinu" — "We shall rejoice in the words of Your Torah... for they are our life" — "chayeinu" specifically, the aspect of "ki hi chayecha" — "for it is your life" — meaning we wish to receive the Torah in the aspect of life, the aspect of "if he merited, it becomes sam chaim" — and not the reverse, chas v'shalom. For we are now engaged in saying Kri'as Shma and unifying His Name and being included in His unity — through which we merit that the light is shaped Above in the aspect of berachah and life, until we merit receiving it below in the aspect of berachah as well.
§11
This is the aspect of "V'sain tal u'matar livrachah" — "Grant dew and rain for blessing" — which one merits through emunah, through Kri'as Shma. As it says within Kri'as Shma: "Hisham'ru lachem... v'sartem va'avadtem elohim achairim... v'atzar es hashamayim v'lo yihyeh matar" — "Guard yourselves... lest you turn aside and serve other gods... and He will shut the heavens and there will be no rain." When one damages emunah, one does not shape the light into berachah — from there all the curses derive, chas v'shalom: the earth was cursed because of man who damaged emunah. Then rain is withheld — for rain descends only in the merit of emunah, as our Sages said (Ta'anis 8a). Through emunah the light is shaped into berachah: the aspect of gishmay berachah [rains of blessing], the aspect of "Grant dew and rain for blessing."
This is the aspect of hazkoras g'shamim [the mention of rain — in the second blessing of the Amidah] and sh'ailas g'shamim [the request for rain — in the ninth blessing], with a duration of time between the mention and the request. We begin mentioning rain on Sh'mini Atzeres, while the request begins sixty days after the t'kufah [the autumn equinox]. At first we only mention rain — drawing the light of the abundance of rain in the aspect of kamitz v'sasim: the mention, where we mention His might (that He can bring down rain), but do not yet shape the light so it can descend. Only at the request do we pray for rain to actually descend — that the light be shaped below as rains of blessing. Therefore time elapses between the mention and the request — for shaping the light requires a duration of time. The request comes sixty days after the t'kufah — corresponding to the sixty letters of Bircas Kohanim, through which the light is shaped into berachah.
§12
This is the aspect of the Tenth of Taives — the three calamities that occurred in Taives (as enumerated in the Selichos): Ezra the Sofer [Scribe] died; the Torah was translated into Greek in the days of King Talmai; and the destruction of the Bais HaMikdash began. All three are one aspect — the damage of being unable to shape the light into berachah.
Ezra the Sofer died — he who wrote the Sefer Torah, and due to his great kedushah, wrote it with tremendous holiness, shaping the light into berachah through his writing. Now who will stand for us? Where will we find such a Sofer to write and shape the letters of the holy Torah for us in the aspect of berachah — so that all who study from such a Sefer Torah will have their eyes illuminated and easily shape the light into berachah (since it was already shaped for good through the worthy Sofer)?
And not only did we lose such a Sofer — but additionally, in our many sins, the Torah was written in Greek: the exact opposite of Ezra's Sefer Torah. They certainly shape the light of Torah in reverse through their writing and translation — from which all the apikorsus [heresy] and denial of the philosophers and researchers derives: those who reverse the words of the living God, transforming the words of the holy Torah into their heresy, rachmana litzlan. Therefore they wish to educate children in Mikra [Scripture] alone, without the commentary of our Sages in the Gemara, Midrashim, and Aggados — for they wish to shape the light of Torah according to their own evil vessels and their deeply damaged minds (through their immersion in the desire of adultery, as is well known and as they themselves know). They do not want their children engaging in the Gemara and Midrashim of our Sages, who have already begun to shape the light of Torah and interpret it for good.
The third calamity — the destruction of the Bais HaMikdash: for in the Bais HaMikdash the Kohanim engaged in their service and through this drew forth all abundance and berachah, shaping the light into berachah. The Kohanim are from the aspect of kamatz — "V'kamatz haKohain" — "And the Kohain shall take a handful" (Vayikra 6) — and they have the power through their service to draw the light from kamatz to tzairai, shaping it in the aspect of berachah. This is the aspect of Bircas Kohanim, which the Torah entrusted to them to bless Yisrael — for they can draw the light from kamatz to tzairai, shaping it into berachah.
§13
This is the aspect of the Korbanos [the sacrificial offerings] that we recite before tefillah, after which we say Kri'as Shma. This is also the aspect of why one must endeavor to draw close to the greatest possible tzaddik — and the more one is sick in one's soul and damaged, the more one needs a greater tzaddik who has the power to rectify even such a deeply damaged soul. As explained in the teaching "Maishra d'sakina" ["The handle of the knife" — LM I:30].
Based on the above: the tzaddik needs great skill and extraordinary wisdom to rectify damaged souls. He cannot simply speak Torah to them in a straightforward manner — since their vessels are so damaged, everything he says becomes corrupted through their damaged vessels (through their p'gam habris). They cannot grasp the tzaddik's words except according to their tikkun habris, which is the tikkun of the mind — the vessels for grasping and receiving the light of the tzaddik's Torah and truth. Since their vessels are so damaged, from where will their help come?
Therefore the tzaddik needs exceedingly great stratagems to draw the light of Torah and holy counsel in a wondrous and awesome manner — until it reaches their ears, until they understand the plain counsel in absolute truth: how to go from darkness to light. All this is the above aspect: the tzaddik, through his great kedushah and towering stature, reaching heights where no human intellect can reach — can shape the light even there, Above, in a place where the kelipos and Sitra Achra have no dominion. Then he can draw down a rectified light, shaped for good, below — so that their damaged vessels cannot corrupt the light. On the contrary — this rectified and well-shaped light itself rectifies, purifies, and refines their vessels, and they merit tikkun habris through this light. The essential thing: they must believe in him with complete emunah — for through this they are included in him and receive the light as he shaped it from Above all the way down, for good and berachah.
For as explained above: what is kamitz v'sasim below is in the aspect of tzairai (shaping) in the higher level above. Therefore the tzaddik who is at a very high level can shape all the lights Above, in their supernal places — which are considered kamitz v'sasim to us — because his level is so high. Therefore the more damaged one is, the greater the tzaddik one needs. The more one has sinned, the higher the world one has damaged — through sin one descends below and causes damage above, removing the light from the worlds connected to one's soul-root. The greater the damage, the deeper one falls and the higher the world one has damaged.
For example: if one's sin damaged only the world of Yetzirah, one's descent is not so deep. But if, chas v'shalom, one damages more — the damage reaches a higher world, causing the kelipos to take hold there too, and the descent is deeper. If the light were to descend normally from Bri'ah to Yetzirah to be shaped there, it would be shaped in reverse through the Sitra Achra and kelipos one caused to take hold there. Therefore one must draw close to a tzaddik great enough to ascend to Bri'ah (the higher world) and shape the light there for good and berachah, drawing this light in the aspect of shaping for berachah down to the place where one fell — so that hostile hands cannot touch it.
And so on further: the deeper one has fallen and the higher one has damaged, the greater and higher the tzaddik one needs — one who can ascend to an even higher world to shape the light there and bring it down below. Until there are those who have fallen so far and damaged so much that they have damaged all the worlds up to the very highest — up to the supernal light that is kamitz v'sasim itself from all worlds (the essential kamatz). Their descent is correspondingly exceedingly deep — to sh'ol tachtis u'mitachtav [the lowest depths and below], rachmana litzlan. Then it is impossible to rectify them except through the tzaddik who is exceedingly great in stature — who can ascend to the very heights of Ain Sof and descend to the very depths of Ain Tachlis. He can shape the light even at the very highest level — drawing it from the supernal kamatz, the Keser Elyon [the Supreme Crown], above all worlds and Sefiros — and shape it there in the aspect of berachah. Through his great power and wisdom he shapes the light through all the worlds, in each world for good and berachah — until he draws good counsel (light shaped for berachah) down to the very lowest depths, reaching even those souls that have fallen exceedingly far. For the higher the tzaddik ascends and the higher he shapes the light, the lower he can bring it down.
This is the aspect of Korbanos and Ketores [the incense]. The ascent of Korbanos reaches unto Ain Sof — yet we recite Korbanos to rectify the world of Asiyah, the lowest world. This is the above principle: Korbanos have the power to ascend to the very heights and shape the light there, where no kelipos can reach through any damage whatsoever — for Korbanos ascend unto Ain Sof, above everything. They draw the light from there and shape it Above, shattering the power of the kelipos, bringing the light down below and nullifying all the kelipos even in the world of Asiyah (where their hold is strongest).
The Ketores is the choicest of all Korbanos — ascending higher than all, shaping the light for good at the very heights, subduing and nullifying the deepest depths of the kelipos, extracting all souls and all sparks of kedushah from there. This is the secret of the eleven ingredients of the Ketores: the higher one ascends, the more one can rectify the kedushah that has fallen to the deepest kelipos. For this reason one must draw close to the greatest possible tzaddik.
This is the aspect of Yom HaKippurim: the Kohain Gadol entered lifnai v'lifnim [into the innermost sanctum — the Holy of Holies] with the Ketores to atone for B'nai Yisrael. The more one needs to draw atonement and tikkun for the sparks in the deepest kelipos, the higher one must ascend. On Yom HaKippurim the Kohain Gadol needed to atone for all of B'nai Yisrael — all sins that caused descent into the depths of the kelipos — therefore he needed to ascend to the very heights, entering lifnai v'lifnim, entering the most exalted and loftiest kedushah, above all worlds — as it says (Vayikra 16): "V'chol adam lo yihyeh b'Ohel Mo'ed b'vo'o l'chaper bakodesh" — "No person shall be in the Tent of Meeting when he comes to atone in the Holy" — and our Sages said (Yerushalmi Berachos Ch. 1): "'No person' — even the Supernal Man..." Understand well where the Kohain Gadol entered.
The true tzaddik is even greater than the Kohain Gadol entering lifnai v'lifnim — as our Sages said (Sotah 4b): "Y'karah hi mip'ninim" — "She is more precious than pearls — more than the Kohain Gadol who enters lifnai v'lifnim." For there are sins that even the Kohain Gadol cannot atone for on Yom HaKippurim — as our Sages said (Yoma Ch. 6): there are sins for which Yom HaKippurim only suspends and death atones. But the true Talmid Chacham can enter even further within, drawing atonement and tikkun even for these. This is (Mishlai 16): "Chamas melech mal'achay maves, v'ish chacham y'chaprenah" — "The king's wrath is angels of death, but a wise man will atone for it" — there are sins that cause the king's wrath, chas v'shalom, for which even the Kohain Gadol's atonement on Yom HaKippurim is insufficient, requiring angels of death (atonement not completed until death). But "a wise man will atone for it" — the true Chacham, the aspect of the true tzaddikim, can rectify everything — if one merits believing in them with true emunah.
§14
Therefore we say Kri'as Shma before the parshas haKorbanos [the section of the sacrificial offerings recited in the morning prayers]. For the essential tikkun of the Korbanos and Ketores — their power to ascend to the very heights and shape the light there for berachah — all this one merits through Kri'as Shma, which is emunah. Through emunah one is included in Hashem and in His true tzaddikim and their holy Torah, and one merits drawing the light in the aspect of shaping from Above, for good and berachah. Through this one subsequently merits that everything is rectified — receiving proper counsel until one merits complete teshuvah. This is the aspect of the Korbanos (which effect atonement) that we recite after Kri'as Shma — for Korbanos are the aspect of teshuvah, as it says (Vayikra 16): "V'hisvadah alav" — "And he shall confess over it." The essential tikkun of the Korbanos — atonement of sins, the tikkun of teshuvah — one merits only through emunah, which is the aspect of Kri'as Shma.
§15
It is explained in the teaching that Kri'as Shma with tears completely subdues the desire of adultery. Therefore one who is habituated in impure thoughts, chas v'shalom, should weep during Kri'as Shma. This is the secret of (Beraishis 46): "Vayaivk al tzavarav od" — "And he wept upon his neck more" — said of Yosef when he came to Yaakov. Our Sages said that Yaakov was then reciting Kri'as Shma. This is the aspect of weeping during Kri'as Shma — to nullify the desire of adultery, the ra hakolail [the all-encompassing evil], from all of Yisrael who depended upon them. For Yaakov and Yosef are considered as one.
Therefore Yosef's weeping and Yaakov's Kri'as Shma are counted as one. All this occurred at the time of Yaakov's entry with the seventy souls into the exile of Mitzrayim — for the essential exile was the aspect of the above: the souls of the house of Yaakov needed to be refined and tested in the exile of the seventy nations and their desires, especially the all-encompassing desire, which is the aspect of the exile of Mitzrayim.
Therefore at the time of entry there, Yaakov recited Shma — for through Kri'as Shma one subdues this desire. And Yosef added weeping upon his neck — to complete the tikkun accomplished through weeping during Kri'as Shma. For Yosef knew that the zuhamah [spiritual contamination] of Mitzrayim was so great that Kri'as Shma alone was insufficient — one must also weep during Kri'as Shma. The essential weeping — to drive away the marah sh'chorah, the shifchah bishah [the "evil maidservant" — the dark bile, the mother of the Airev Rav] — from which the desire of adultery derives — this was accomplished through Yosef specifically. For he was the one tested with the shifchah bishah (niddah, shifchah, goyah, zonah) — and he conquered his inclination. Thus the essential battle with the shifchah bishah is through Yosef HaTzaddik — therefore specifically he wept, to drive away the shifchah bishah, the mother of the Airev Rav, the t'chol [spleen], the marah sh'chorah — driving her away through the tears. And Yaakov accepted the yoke of the Kingship of Heaven through Kri'as Shma — in whose power Yosef HaTzaddik drives away the shifchah bishah through the tears.
For the essential aspect of Kri'as Shma is drawn from the aspect of Yaakov/Yisrael — "Shma Yisrael" — Yisrael Sava [the Elder, the patriarch], who is included in His unity: "Hashem Elokainu Hashem Echad." In his power we, B'nai Yisrael, have the strength to accept upon ourselves the yoke of the Kingship of Heaven and unify His Name through Kri'as Shma every day. Yaakov and Yosef are as one — the essential tikkun of Yisrael's souls to withstand the test in the exile of Mitzrayim was through both of them specifically. "Ki l'michyah sh'lacho Elokim lifnayhem" — "For God sent him before them for sustenance" — through Yosef's standing the test, he subdued the contamination of Mitzrayim, giving Yisrael the power to withstand this desire. And his essential power to stand the test was through Yaakov — as our Sages said (Sotah 36b): "The image of Yaakov's face appeared to him." Both were joined together at the time of Kri'as Shma — Yosef wept then, driving away the shifchah bishah through the power of Yaakov's Kri'as Shma: the aspect of weeping during Kri'as Shma, through which this desire is completely nullified. All for the sake of all Yisrael — so they could withstand the test and merit the seventy faces of Torah: the receiving of the Torah after the Exodus from Mitzrayim.
§16
This is what is explained in the teaching: the twelve words of Shma and Baruch Shem correspond to the twelve tribes of God (Shivtay Kah). The essential Kri'as Shma was revealed through the twelve tribes with Yaakov their father (who encompasses them all) — as our Sages said (Beraishis Rabbah 98) on the verse (Beraishis 49): "Vayikra Yaakov l'vanav" — "And Yaakov called to his sons" — he wished to reveal the End... He said: "Perhaps there is among you [one whose heart is not whole]..." They opened and said: "Shma Yisrael, Hashem Elokainu Hashem Echad — Just as there is only One in your heart, so there is only One in our hearts." Yaakov then responded: "Baruch Shem k'vod malchuso l'olam va'ed."
Thus the essential Kri'as Shma was revealed through Yaakov and his sons — the twelve tribes of God. The twelve words of Kri'as Shma correspond to the twelve tribes, for through them Kri'as Shma was revealed. Through this they subdued the contamination of Mitzrayim — until Yisrael merited withstanding the test, being refined through this desire, emerging in peace, and receiving the Torah at Shavu'os: the aspect of the seventy faces of the Torah.
Based on oral teachings of Rabbainu z"l (printed near the Stories)
§1
The matter of Kri'as Shma every day, evening and morning:
Based on what I heard from our master, teacher, and rabbi z"l (printed in the Likutim near the Stories): he said that the greatness of the Creator that illuminates the complete person in his heart — it is impossible to relate to another. Therefore King David said (Tehillim 135): "Ki ani yadati ki gadol Hashem" — "For I know that Hashem is great" — "Ani yadati" specifically (and Rabbainu greatly emphasized the word "ich" [I]). For it is impossible to relate to another at all. Even a person himself cannot tell himself from one day to another — meaning the flash of illumination that lights up in his awareness on a given day cannot be conveyed even to himself from one day to the next. This matter cannot be explained by mouth, all the more so in writing — for it is for each person according to what he measures in his heart, as it says: "Noda bash'arim ba'alah" — "Her husband is known in the gates" — each one according to his own gates of understanding.
§2
This is the essential aspect of Kri'as Shma — the foundation and principle of the entire Torah, which depends on emunah. We must accept upon ourselves His holy emunah each and every day. The essential mitzvah each day is to prepare oneself and strive with all one's strength and intention to accept the holy emunah anew — in the aspect of (Aichah 3): "Chadashim lab'karim, rabah emunasecha" — "They are new every morning; great is Your faithfulness." As our Sages expounded: "Asher Anochi m'tzav'cha hayom" — "That I command you today" — each day they should be in your eyes as new; they should not be in your eyes like an old decree, but like a new one. This verse was said essentially regarding Kri'as Shma — for one must search oneself in emunah, examining and accepting upon oneself the emunah anew each day.
This is the aspect of "Shma Yisrael" — that we begin the faith of the Unity with these two words. At first glance, it would suffice to say only "Hashem Elokainu Hashem Echad" — which is the essential content. Why do we first say these two words, "Shma Yisrael"? But in truth this is the essential completeness of emunah. For when one wishes to convey something new and wondrous, one says: "Hear! Listen to what I am about to tell you — great, awesome, and wondrous news!" This is the aspect of these two words "Shma Yisrael" before the essential declaration of Unity — arousing one's own heart and the heart of all Yisrael to incline their ear and hear well the great and wondrous news being told to them.
This is what our Sages expounded (Berachos 15a) on the word Shma: "Hashma l'oznecha mah she'atah motzi mipich" — "Let your ears hear what you bring forth from your mouth" — meaning: incline your ear and heart and hear well what you are bringing forth from your mouth, which is: Hashem Elokainu Hashem Echad!
Even though we are strong in emunah from long ago, from ancient years — for it is an inheritance to us from our holy forefathers — nonetheless this matter is not old, chas v'shalom. In truth it is completely new each and every day, for no day is like another, and one cannot relate even to oneself from one day to the next. "Li'gdulaso ain chaiker" — "His greatness is beyond reckoning" — and each person, according to what he measures in his heart, must incline his ear each day to what he is saying, so it will not be in his eyes like an old decree.
This is the aspect of (Tehillim 145): "L'hodia livnay ha'adam g'vurosav" — "To make known to the sons of man His mighty acts" — one must surely make known every day and at all times His mighty acts and the glorious splendor of His kingship. As it says (Yeshayahu 38): "Av l'vanim yodia el amitecha" — "A father to children shall make known Your truth" — "yodia" — "shall make known" specifically — for the wonders of emunah are renewed each day.
§3
This is the aspect of why the Bircas HaM'oros [the blessing of the luminaries] was established within Kri'as Shma. For Hashem renews in His goodness each day, constantly, the work of Creation. In the morning the sun rises, in the evening it sets — rolling away light before darkness and darkness before light. All this is for the sake of the revelation of emunah anew each day, according to that particular day. Therefore one must say Kri'as Shma each and every day, evening and morning — to accept upon oneself the emunah anew each day according to that day. For the essential renewal of the act of Creation each day is solely for this purpose: to reveal His Godliness anew each day, until all inhabitants of the world recognize Him.
§4
This is the aspect of the twelve words of Shma and Baruch Shem — corresponding to the twelve tribes, as brought in LM I:36, and also corresponding to the twelve months and the twelve hours of the day — corresponding to the twelve permutations of the Shem Havayah [the four-letter Divine Name]. For all twelve months and all twelve hours of the day (which are the totality of time), and all twelve tribes (who are the totality of all B'nai Yisrael) — all are encompassed within Kri'as Shma.
Each person of Yisrael has a specific root in the twelve tribes, in their forty-nine letters — corresponding to the forty-nine letters in these two verses (of Shma and Baruch Shem). According to one's attachment to the supernal kedushah of the twelve tribes of God, so His Godliness flashes forth in one's heart. And all the days and hours encompassed in the twelve months and twelve hours of the day are all encompassed in these two verses. Each person, according to his attachment to the twelve tribes and according to that particular day, must accept upon himself His emunah and unity anew each and every day — for no person is like another and no day is like another. Therefore we are admonished: "Each day they should be in your eyes as new."
§5
Every person must walk in this and fulfill it — striving and preparing oneself to bring the holy emunah into one's heart anew each day. For this is the essential foundation and principle of the entire Torah. As Rabbainu z"l said at the beginning of the teaching "Tik'u" (LM II:5): one must search and examine oneself in the holy emunah. For every person, at whatever level he is — even at the very lowest rung — can feel Hashem's Godliness anew in his heart, if he inclines his ear and heart well to what he brings forth from his mouth.
This is the aspect of (Berachos 13a): "Shma — b'chol lashon she'atah shomaya" — "Shma — in every language you hear" — referring to all seventy languages in which all the desires and evil traits are rooted. Meaning: in every language of the nations that you hear — for all worldly matters, extraneous thoughts, desires, and hirhurim that pass over a person are all the aspect of the languages of the idolaters, for from there they are drawn. Our Sages warned us that in every language you hear — you should hear His Godliness from there. In every language of the nations that you encounter — which are the totality of desires and worldly occupations — hear from there His holy emunah: that He is Hashem Elokainu Hashem Echad.
Thus the two interpretations our Sages gave on the word Shma rise together: (1) "Hashma l'oznecha" — let your ears hear what you bring forth from your mouth — incline your ear and heart each day to what you say, so it is new in your eyes; and (2) "Shma b'chol lashon" — in every language you hear. Both are one: when you incline your ear each day to what you say (so emunah is renewed), then you can hear His emunah and Godliness from all the languages of the nations.
For Hashem is awake — He neither slumbers nor sleeps. Even though whatever passes over a person passes (as each one knows within himself) — Hashem does what He does in His great and wondrous kindness, as it says (Tehillim 136): "L'oseh nifla'os g'dolos l'vado, ki l'olam chasdo" — "Who does great wonders alone, for His kindness is forever." He renews in His goodness each day the act of Creation, illuminating the entire world with His glory. Each day He renews the revelation of His Godliness. Therefore in whatever passes over a person, one must remember oneself at all times in Him — reminding oneself that one is a Yisrael and believes in the living God and eternal King. As it says (Yonah 2): "B'his'atef alai nafshi, es Hashem zacharti" — "When my soul fainted within me, I remembered Hashem." Then one can attach oneself to Him from wherever one is. As our master, teacher, and rabbi z"l said: in every place one can be close to Him — even in sh'ol tachtis [the lowest depths], chas v'shalom — as explained in his words in many places. Everyone in the world must be careful to walk in this, for it is the foundation of everything.
§6
Therefore the time of the morning Kri'as Shma is until the first quarter of the day — three hours. For the twelve words of Kri'as Shma correspond to the twelve months, which are the aspect of the twelve hours of the day — corresponding to the twelve permutations of the Shem Havayah — the aspect of the twelve tribes of God. The twelve tribes are the aspect of the four banners [d'galim — the four camps in the wilderness], corresponding to the four seasons of the year — all corresponding to the twelve permutations of the four-letter Name. Therefore the day is divided into four parts, and the essential Kri'as Shma is until the first quarter — three hours.
This corresponds to Degel Machaneh Yehudah [the Banner of the Camp of Yehudah] — which comprised three tribes and was encamped closest to the Mishkan [the Tabernacle], where the essential revelation of His Godliness occurred. Therefore it was encamped kaidmah mizrachah [eastward, toward the sunrise] — corresponding to the first three hours when the sun begins to rise from the east. Therefore all Yisrael are called Yehudim [Jews], after Yehudah — as our Sages said (Megillah 13a): our essential emunah is named after Yehudah — "Whoever denies avodah zarah is called a Yehudi" — for the essential revelation of emunah was at the Mishkan, where Degel Machaneh Yehudah was encamped nearby.
This also corresponds to the first season — T'kufas Nissan — comprising three months: Nissan, Iyar, Sivan. In them is the essential rising and revelation of emunah: Hashem began to reveal and illuminate within us with great illumination in Nissan — through the signs, wonders, and awesome revelation of Pesach at the Exodus from Mitzrayim. Then we count the forty-nine days of the Sefirah — a preparation for receiving the Torah, corresponding to the forty-nine letters of Kri'as Shma (corresponding to the forty-nine letters of the tribes' names). Then in Sivan — the third month — we merit receiving the Torah at Shavu'os, the essential revelation of emunah: "Anochi Hashem Elokecha asher hotzaisicha mai'Eretz Mitzrayim" — "I am Hashem your God Who took you out of the land of Mitzrayim."
Thus the essential revelation of emunah is in the aspect of Degel Machaneh Yehudah and in the first three months (Nissan, Iyar, Sivan) — the Exodus and the receiving of the Torah. From there emunah illuminates for all of Yisrael and for the entire year. Correspondingly, the essential drawing forth of emunah each day through Kri'as Shma is in the first quarter of the day specifically — the first three hours, corresponding to the first banner (Machaneh Yehudah) and the first three months.
Based on oral teachings of Rabbainu z"l (continued)
§7
This is the aspect of the morning Kri'as Shma and the evening Kri'as Shma. The evening Kri'as Shma — its time is the entire night, all the time of lying down. The morning Kri'as Shma — its time is only in the morning until three hours, the time of arising. For the revelation and flash of Godliness that flashes forth and illuminates in a person's heart — this is the aspect of the breaking forth of light in the morning. The essential light of the sun is the light of Hashem, from Whom all lights shine, as it says (Tehillim 27): "Hashem ori" — "Hashem is my light." Just as in the physical world we see the sunlight breaking forth from the east in the morning, illuminating the face of the earth — as we say: "Who opens each day the doors of the gates of the east, and breaks open the windows of the firmament" — and as it says (Yeshayahu 58): "Az yibaka kashachar orecha" — "Then your light shall break forth like the dawn" — so too exactly: when Hashem helps and illuminates, and a flash of Godliness shines in the heart — it is the aspect of the actual breaking forth of light. Suddenly the da'as is split open and His light shines — something impossible to relate to another.
The essential light and darkness derive from there. Hashem created the world with light and darkness — meaning: the revelation of His light to people is not constant and uniform. For constant pleasure is not pleasure; moreover, they would be nullified from existence. Therefore in His wisdom He created light and darkness, with darkness preceding light. Darkness derives from the tzimtzum [contraction] and hester [concealment] — Hashem contracts and conceals His light, in the aspect of (Yeshayahu 45): "Achain Atah Ail mistastair" — "Indeed You are a God Who hides" — in order to fashion a vessel so we can receive the light gradually and in measure. So it is at every level, for each person according to his level. From there derives the darkness and light of each day — Hashem renewing the act of Creation each day, rolling away light before darkness and darkness before light. All so the light is renewed each day — for through the darkness that conceals the light each time, one afterward merits receiving the light with greater freshness. This is the essential completeness: that each day they be as new.
Therefore one needs Kri'as Shma morning and evening. In the morning — the essential revelation of light. In the evening — one needs Kri'as Shma to rectify the tzimtzum and the k'li [vessel], without which one cannot receive the light. The essential flash of light is in the morning. But even at night one needs His light to shine, in the aspect of (Michah 7): "Ki aishayv bachoshech, Hashem or li" — "Though I sit in darkness, Hashem is my light" — so that through this we can run after Him and strive to rectify the vessel and the tzimtzum.
However, at night the is'ar'usa dil'sasa [the awakening from below] is not yet complete until the morning. Therefore in the morning He illuminates the entire world from Himself, in the aspect of is'ar'usa dil'aila [awakening from Above] before the awakening from below. The essential completeness is when one merits receiving the light through is'ar'usa dil'sasa — which one merits in the morning when the dawn rises, through the yearning and service of the tzaddikim all night, especially through kimas chatzos [the midnight arising]. But at night, when the is'ar'usa dil'sasa is not yet complete, the illumination of light in the mind is only in the aspect of is'ar'usa dil'aila — before is'ar'usa dil'sasa — through which, chas v'shalom, dinim [harsh judgments] intensify, from which derives the darkness of night.
This is the aspect of Pesach and Shavu'os. Pesach is the aspect of is'ar'usa dil'aila — for they were not worthy of redemption. Afterward we wave the Omer and count the forty-nine days of the Sefirah (corresponding to the forty-nine letters of Kri'as Shma, the forty-nine letters of the tribes) — preparing ourselves for receiving the Torah through is'ar'usa dil'sasa. Through this we receive the light at Shavu'os — then the essential light and chesed in completeness, through is'ar'usa dil'sasa. Therefore the redemption from Mitzrayim occurred at night — for then is the aspect of is'ar'usa dil'aila: the exile resembles night, and the redemption came before the appointed end, when they were not yet worthy by their deeds — only through is'ar'usa dil'aila — therefore it was at night.
§8
The revelation of light is the aspect of n'vu'ah [prophecy] — the aspect of "I saw Hashem" — the aspect of the verse "B'Shem Hashem Elokainu nazkir" whose initial letters spell navi [prophet]. The essential prophecy is during the day. Therefore to the prophets of the nations of the world, prophecy is revealed only at night — as our Sages said (Beraishis Rabbah 20) — for to them prophecy arrives only through is'ar'usa dil'aila, since they are certainly not worthy. Therefore prophecy comes to them at night specifically.
Even among the prophets of Yisrael — the righteous — we find that sometimes prophecy was revealed to them at night. This was when they received prophecy at a time when they were not yet fully worthy of that particular revelation. For regarding is'ar'usa dil'aila and is'ar'usa dil'sasa there are many gradations: even when one receives light through is'ar'usa dil'sasa, if the awakening is not commensurate with that revelation, it is considered is'ar'usa dil'aila.
This was the completeness of Moshe: he merited prophecy of panim b'fanim [face to face] more than all prophets — because he was so holy and separated, and toiled so much for Hashem — until he merited receiving the revelation of prophecy solely through is'ar'usa dil'sasa, which is the essential completeness of the light. This is what Hashem rebuked them (Bamidbar 12): "Im yihyeh n'vi'achem Hashem" — "If there be a prophet among you, Hashem [is his prophet]" — "n'vi'achem" specifically — Hashem is their prophet, meaning He draws prophecy upon them from Above — is'ar'usa dil'aila — therefore: "bachalom adaber bo" — "in a dream I speak with him." "Lo chain avdi Moshe... u's'munas Hashem yabit" — "Not so My servant Moshe... and the form of Hashem he gazes upon" — "yabit" specifically — he himself gazes upon the form of Hashem — is'ar'usa dil'sasa in completeness. As for the other prophets, even though they were awesome tzaddikim and certainly received prophecy in kedushah through their preparation (is'ar'usa dil'sasa) — compared to Moshe's kedushah, their reception of prophecy is considered is'ar'usa dil'aila. Therefore Rashi explained there: "And they cry out 'Water! Water!'" — meaning their preparation was not in completeness.
§9
Thus the essential flash of light is in the morning — which is the aspect of is'ar'usa dil'sasa completed through the yearning of the entire night. But at night — the aspect of the beginning of Creation, the beginning of the day — the is'ar'usa dil'sasa is not yet complete, and the light arrives only through is'ar'usa dil'aila, in the aspect of (Shir HaShirim 5): "Ani y'shainah v'libi air, kol dodi dofaik" — "I am asleep but my heart is awake — the voice of my Beloved knocks" — in the aspect of: "Dodi shalach yado min hachor, u'mai'ai hamu alav" — "My Beloved sent His hand through the opening, and my innards stirred for Him." Hashem illuminates the person who is at the lowest level — the aspect of the darkness of night, the aspect of exile — shining a great flash in his heart and mind. All so he will be drawn after Him, in the aspect of (Shir HaShirim 1): "Mashchaini acharecha narutzah" — "Draw me, we will run after You." Therefore immediately afterward the flash and illumination vanishes and passes — for the flash was only to hint to him the sweetness of the light, so he would pursue it. This is the essential aspect of the proclamation [karoz] that calls to a person each time to return to Him.
This is the aspect of Pesach: the illumination arrives not in gradual steps, before the appointed time, even though one is not worthy. Immediately afterward — on the second day — it withdraws, for the illumination was only to hint that we should pursue after Him. (As brought in the holy books in the name of the Ba'al Shem Tov z"l.) Therefore afterward one must count the forty-nine days of the Sefirah — to purify ourselves — for afterward we must begin preparing ourselves through is'ar'usa dil'sasa, to merit receiving the Torah at Shavu'os (which is the totality of prophecy): then all merited the revelation of Godliness in great light through is'ar'usa dil'sasa.
Therefore at night the entire night is fit for Kri'as Shma — because then it is only in the aspect of is'ar'usa dil'aila, through His mercy, not through our complete preparation. Therefore the entire night is fit, since the essential illumination of the mind is not through us. But in the morning — accomplished through us, through is'ar'usa dil'sasa — a fixed time is required: specifically in the morning at the time of the breaking forth of the light, extending until the first quarter of the day (considered the time when the light is still breaking forth and illuminating anew). Then is the essential time of Kri'as Shma through us, through is'ar'usa dil'sasa. For what is accomplished through us must be at a fixed time — for we are within time, while Hashem is above time. Yet this is the essential completeness: that the awakening rise from below, through the actions of those below, who are within time.
§10
This is the essential teshuvah — that we ourselves merit returning to Him through our own awakening. For this is the "dispute" between Hashem and Yisrael: Hashem calls to us (Malachi 3): "Shuvu ailai v'ashuvah alaichem" — "Return to Me and I will return to you" — that we should return first. But Yisrael say (Aichah 5): "Hashivainu Hashem ailecha v'nashuvah" — "Return us to You, Hashem, and we shall return" — that He should bring us back.
Through Tehillim — which encompasses all forty-nine gates of teshuvah (corresponding to the forty-nine letters of the tribes, the forty-nine days of the Sefirah, the forty-nine letters of Shma and Baruch Shem) — everything is rectified. Tehillim was said through David King of Yisrael, who is the aspect of Mashi'ach, who will merit attaining the fiftieth gate that encompasses everything. This is a wondrous intellect through which one merits placing in Yisrael's hearts that they cry out constantly to Hashem to return them to Him — and through this itself, it is considered our own awakening, as if we are returning to Him of our own accord. For in truth, Hashem's entire cry of "Return to Me" — His intention is this very thing: that we cry out to Him, "Hashivainu Hashem ailecha."
Thus in absolute truth there is no dispute at all between K'nesses Yisrael and Hashem — only that not everyone understands His holy intention. All this is because the fiftieth gate has not yet been revealed. But through Tehillim, the illumination of the fiftieth gate is drawn forth — encompassing everything from below to above and from above to below — until we merit crying out to Him always, however it may be, and through this everything is rectified.
§11
This is the aspect of the ten kinds of melody in which Sefer Tehillim was composed. As our master Rabbainu z"l said (LM I:237): the essential connection and attachment is through melody — in the aspect of (Beraishis 29): "Hapa'am yilaveh ishi ailai" — "This time my husband will be joined to me" — said when Levi was born, who engage in song upon the duchan [the platform in the Bais HaMikdash]. Song and melody — the aspect of Tehillim — through this the essential connection of K'nesses Yisrael with her Beloved. The essential distance, chas v'shalom, is due to the "dispute" above: Yisrael wanting Hashem to awaken them first, and He wanting K'nesses Yisrael to awaken first.
But through reciting Tehillim — which encompasses all ten kinds of melody, from above to below and from below to above, in the aspect of "Mizmor l'David" and "L'David Mizmor" — (our Sages said that sometimes one says song and then Ru'ach HaKodesh rests upon him, and sometimes the reverse: Ru'ach HaKodesh rests and then one says song) — meaning the psalms of Tehillim encompass both aspects: is'ar'usa dil'sasa first and is'ar'usa dil'aila first. Therefore through Tehillim is the essential connection and drawing close of Yisrael to their Father in Heaven — since through Tehillim both awakenings are encompassed together.
For Tehillim arouses the heart of Yisrael to yearn for Hashem — and this is considered our own awakening, even though in truth everything is from Him. This is the aspect of (Tehillim 10): "Tachin libam, takshiv oznecha" — "You prepare their hearts, You incline Your ear" — Hashem Himself prepares our hearts to pray to Him, and afterward inclines His ear to hear our words as if they issue from us ourselves. Yet we are certainly obligated to awaken ourselves to yearn and pray to Hashem for this very thing — that He prepare our hearts toward Him. This itself is the prayer: "Tachin libam, takshiv oznecha." David prays for this abundantly in Sefer Tehillim — as it says (Tehillim 51): "Adoshem s'fasai tiftach" — "Hashem, open my lips." For Tehillim is the aspect of hisbodedus — private conversation between oneself and one's Creator — through which one can express one's prayer about everything, and beseech Hashem for this very thing: that we be able to beseech Him — "Hashivainu Hashem ailecha" — in truth.
Thus everything is from Him — yet it is considered our own awakening, since we at least awaken ourselves to ask for this.
§12
This is hinted in the verses (Shmuel II:23) that Rabbainu z"l brought (LM II:73) regarding the greatness of reciting Tehillim: "U'n'um hagever hukam al" — "the utterance of the man raised on high" — who raised the yoke of teshuvah, as our Sages expounded (Mo'ed Katan 16b). Through "M'shi'ach Elokay Yaakov u'n'im z'miros Yisrael" — "the anointed of the God of Yaakov, the sweet singer of Yisrael" — which is Sefer Tehillim that he composed, drawn from the aspect of Mashi'ach who attains the fiftieth gate that encompasses both awakenings together — through which is the essential drawing close of Yisrael to their Father in Heaven from wherever they are.
"Li diber Tzur Yisrael, moshail ba'adam, tzaddik moshail yir'as Elokim" — "The Rock of Yisrael spoke to me: one who rules over man, a tzaddik, rules through the fear of God." "Moshail ba'adam" — "ruling over man" — this is is'ar'usa dil'aila, the aspect of "v'hu yimshol bach" — "He shall rule over you." "Tzaddik moshail" — "a tzaddik ruling" — this is is'ar'usa dil'sasa: the totality of both awakenings together. This one merits through "yir'as Elokim" — the fear of God — the aspect of Tehillim, in the aspect of (Mishlai 31): "Yir'as Hashem hi tis'halal" — "The fear of Hashem — she shall be praised."
§13
Therefore we do not say the essential Kri'as Shma and its blessings in the morning until we first say mizmoray Tehillim — the Pesukay d'Zimrah [Verses of Song] that were established to recite before Kri'as Shma and its blessings. For the essential acceptance of the Unity — through which K'nesses Yisrael connects with Hashem — is impossible except through Pesukay d'Zimrah, which are psalms of Tehillim encompassing both awakenings. Through this the essential unification.
Therefore we say the final psalms at the end of Tehillim — the ten Halleluyas at the end of Tehillim — which encompass all of Sefer Tehillim, which was said in ten kinds of melody. The ten Halleluyas at the end correspond to these. The final psalm is the encompassing of the encompassing — containing within this psalm itself all ten praises, concluding: "Kol han'shamah t'halail Kah, Halleluyah!" — "Let every soul praise God, Halleluyah!"
Our Sages said (Pesachim 117a): "Sefer Tehillim was said with ten expressions, and the greatest of all is Halleluyah — which encompasses the Name and praise together." This is the above aspect: Halleluyah is the essential encompassing of Sefer Tehillim — Name and praise together — is'ar'usa dil'aila and is'ar'usa dil'sasa encompassed as one. The praise we say and Hashem Himself are both one — in the aspect of (Devarim 10): "Hu t'hilascha v'Hu Elokecha" — "He is your praise and He is your God" — the essential completeness of tefillah and praise.
This is: Halleluyah at the beginning, Halleluyah at the end — chaining Halleluyah after Halleluyah — for the beginning is embedded in the end and the end in the beginning. So too the psalms are embedded and connected to one another, for everything is one: the beginning and the end, the upper awakening and the lower awakening.
This is: "Kol han'shamah t'halail Kah, Halleluyah!" — the conclusion of Sefer Tehillim, which encompasses all of Tehillim — as our Sages expounded (Devarim Rabbah 2): "For every breath and breath, praise God!" The essential thing is to know that every breath is from Him, and to praise His Name for every breath. Then one must immediately praise Him for this very thing — that we merit praising His Name. For the essential breath, which is the neshamah [soul], is itself for praising His Name — as this very verse says simply: "Every neshamah shall praise God." Thus one must always praise His Name, in the aspect of: "Va'anachnu n'varaich Kah mai'atah v'ad olam, Halleluyah!" — "And we shall bless God from now and forever, Halleluyah!" For everything we praise, we must praise Him for that very thing — that we merit praising. In truth everything is from Him: "Hu t'hilascha v'Hu Elokecha."
This is why we repeat the verse: "Kol han'shamah t'halail Kah, Kol han'shamah t'halail Kah" — doubling at the end of the Halleluyas — to teach the above: after praising, one must say it again — praising Him for the praising itself. And so on forever. For the praise that appears as if from us, and His Name — both are one, the aspect of Halleluyah: Name and praise together — is'ar'usa dil'aila and is'ar'usa dil'sasa together — through which is the essential connection of Yisrael with their Father in Heaven.
This is the essential aspect of the Unity — the aspect of Kri'as Shma: "Hashem Elokainu" — the aspect of the living Godliness clothed within us, in each and every person wherever he is — and Hashem Himself, as it were — "Echad" — for everything is one in the ultimate unity. This is the essential completeness of emunah: to connect and unify the portions of one's nefesh, ru'ach, and neshamah — which are a portion of God from Above — connecting and unifying them with Him, in the aspect of (Tehillim 100): "Hu asanu v'lo anachnu" — "He made us and we are His" — for everything is one in the ultimate unity.
Only Hashem, as it were, hides Himself from us so that we awaken ourselves toward Him — so there be is'ar'usa dil'sasa. The essential purpose of Creation was solely for this: so there be is'ar'usa dil'sasa, so the soul not eat nahama d'kisufa [the bread of shame — unearned benefit]. But due to the world's intense physicality, it is exceedingly difficult for us to awaken ourselves properly — for each day a person's yetzer intensifies against him (Kiddushin 30b). Through this, what happened happened: we became distanced through our sins, the first and second Bais HaMikdash were destroyed, and the exile lengthens.
Therefore the essential tikkun is through reciting Tehillim with kavvanah — which encompasses both awakenings together — through which is the essential acceptance of the emunah of the Unity that we accept each day, through which we merit drawing close to Him and connecting and being included in Him always, from every place in the world — until we merit the complete Geulah through Mashi'ach Tzidkainu, who will merit attaining and revealing the fiftieth gate. Through this, all will walk in this path — engaging in reciting Tehillim and much, much hisbodedus — until we merit rectifying everything through His great kindness.
Based on oral teachings of Rabbainu z"l (continued)
§14
This is the aspect of "T'hillah l'David" [Psalm 145 — "Ashray"] that we recite beforehand. Our Sages said (Berachos 4b): "Whoever says T'hillah l'David three times each day is guaranteed to be a ben Olam HaBa [a member of the World to Come]. What is the reason? If because it contains the Alef-Bais [alphabetical acrostic], let him say T'manya Apay [Psalm 119, the eightfold acrostic]! Rather, because it contains [mention of] sustenance. Then let him say Hallel HaGadol [Psalm 136]! Rather, because it contains both."
These words are puzzling at first glance. What great significance is there in an alphabetical acrostic that it guarantees one the World to Come? And the second reason is even more puzzling — because sustenance is mentioned, one is guaranteed so much? And the resolution — "because it contains both" — is also difficult: if so, let them establish saying T'manya Apay together with Hallel HaGadol! One must say that the intent of the resolution is that the greatness lies in both being contained in a single psalm — the Alef-Bais and the mention of sustenance together. But then one wonders: what connection does sustenance have with the Alef-Bais, that combining them makes this psalm so precious that whoever recites it is guaranteed the World to Come?
The matter is as follows: through these two aspects together — the great praise of T'hillah l'David composed in alphabetical order, combined with the mention that sustenance comes from Him — one will certainly merit returning to Him. Therefore one is guaranteed the World to Come, since through this one will certainly merit teshuvah. For the essential teshuvah is through speech, as it says (Hoshaya 14): "K'chu imachem d'varim v'shuvu el Hashem" — "Take words with you and return to Hashem." As our Sages said (Yoma Ch. 6): "I ask of you nothing but words." The essential teshuvah is merited through reciting Tehillim — which is entirely holy speech: cries, supplications, requests, songs, and praises to Him.
The greatness of the Alef-Bais in T'hillah l'David: the twenty-two letters are the totality of all letters in which all speech in the world is contained (all being permutations of the Alef-Bais). The essential damage of all sins is in the aspect of the twenty-two letters — drawing the letters contained in that matter to where one draws them, chas v'shalom, to the Sitra Achra. The essential life-force of all things is the letters with which they were created, as it says (Tehillim 33): "Bidvar Hashem shamayim na'asu" — "By the word of Hashem the heavens were made." Through sin, chas v'shalom, one draws these letters to the wrong place. Therefore the essential tikkun is through speech — recombining the letters of speech for good, rectifying the damage of sin which was essentially a damage to speech.
Through T'hillah l'David — which contains the Alef-Bais (the totality of all speech) — one can rectify everything, drawing upon oneself kedushah to sanctify one's speech greatly: constantly saying songs and praises with the speech that comprises the twenty-two letters, drawing upon oneself His compassion and goodness. As mentioned in this holy psalm: His greatness beyond reckoning, His compassion upon all His works, His abundant goodness and great kindness, and that He is close to all who call upon Him. The psalm concludes: "T'hilas Hashem y'daber pi, vivaraich kol basar Shem kodsho l'olam va'ed" — "My mouth shall speak the praise of Hashem, and all flesh shall bless His holy Name forever" — through which everything shall certainly be rectified: all the permutations (the totality of all speech) shall be reversed and included within the holy Alef-Bais — the words of hisbodedus, songs, and praises to Hashem.
This is certainly a great and easy counsel that everyone can fulfill — for one can merit teshuvah and the life of the World to Come through speech alone. However, there is a great and powerful obstacle: the obstacle of parnasah [livelihood]. Every person is greatly preoccupied with his livelihood, and therefore does not fully engage even in this easy counsel of returning to Hashem through the holy speech of the twenty-two letters.
But in truth this is no obstacle at all! One must remind oneself of the truth: it is impossible under any circumstances to draw one's livelihood through one's own effort and toil alone. It is kefirah [denial of faith], chas v'shalom, to say "Kochi v'otzem yadi asah li" — "My power and the might of my hand made this for me," rachmana litzlan. Rather, one must believe in Hashem — that all sustenance comes from Him alone, as it says (Devarim 8): "V'zacharta es Hashem Elokecha ki Hu hanosain l'cha ko'ach la'asos chayil" — "Remember Hashem your God, for He is the One Who gives you the power to achieve." And as written in this very psalm: "Ainay chol ailecha y'sabairu, v'Atah nosain lahem es ochlam b'ito, posayach... u'masbia..." — "The eyes of all look to You hopefully, and You give them their food in its time, You open... and satisfy..."
This is the greatness of this psalm — it contains both: the Alef-Bais and the mention of sustenance from Him. Through both together, one will certainly return to Hashem — therefore one merits the World to Come. Even if one does not merit exerting oneself in His service like the tzaddikim and the pious and the chassidim before us (whose smallest among them toiled exceedingly with many fasts and harsh mortifications) — and even if one knows within oneself that one's sins and damages are great — and even if one knows that even now things pass over him as they do — nevertheless, if one never lets oneself fall and constantly strengthens oneself to speak words before Hashem — cries, supplications, and many requests — one will certainly, in the end, return to Hashem. Only: let parnasah not prevent him from this! Let him trust in Hashem to sustain him in His mercy. Even a businessman or craftsman — let him know the truth: not by might does a man prevail. Whatever one does, one cannot obtain livelihood through effort and toil alone, but only through Hashem's salvation and kindness. Everyone knows within himself: the essential parnasah comes when Hashem sends some profit. All the more so, worries and anxieties are of no help at all — on the contrary, they greatly harm one's livelihood. Therefore even the businessman can find several hours in the day to engage in reciting Tehillim, hisbodedus, and sanctifying one's speech of the Alef-Bais. Through this one will certainly return to Hashem.
§15
All this one merits through the holy intellect drawn from the fiftieth gate, which is the aspect of Shavu'os — the mikveh of Shavu'os, the mikveh of the fiftieth gate that purifies from all impurities and contaminations in the world and saves from all troubles. Then one draws upon oneself this kedushah to merit walking in this path in truth — not deceiving oneself, not losing one's eternal world for nothing, chas v'shalom.
For now, all our hope rests solely upon the truth of the holy, pure counsels drawn from the flash of Mashi'ach — which began flashing forth from the days of the Arizal. The closer we come to the arrival of Mashi'ach, though the troubles of the soul intensify more, in His mercy the flash of Mashi'ach also flashes forth ever more each time — as related in the name of the holy Rav of Barditchov, zecher tzaddik v'kadosh livrachah.
The essential true counsels are drawn from the fiftieth gate that Mashi'ach Tzidkainu will reveal. The totality of these counsels is encompassed in Sefer Tehillim — the chasdai David han'emanim [the faithful kindnesses of David], which are the aspect of Netzach and Hod — the aspect of holy, wondrous counsels. (As is known, the kindnesses of David are the aspect of Netzach and Hod — the aspect of counsels.) The counsel: to cry out constantly to Hashem, however it may be.
For the exile of the present derives from the fiftieth gate of impurity, rachmana litzlan — from which it is impossible to exit except through Hashem's salvation and His wondrous kindness. Therefore this final exile has weighed exceedingly heavily and extends greatly in our many sins. Of it is said (Aichah 1): "Vataired p'la'im, ain m'nachaim lah" — "She descended wondrously, she has no comforter." And it is written (Daniel 12): "Ad masai kaitz hap'la'os" — "Until when — the end of wonders?" The essential exile is the exile of the soul — that we are so far, so far from our Father in Heaven. We have no counsel or hope except through speech: speaking and crying out abundantly to Hashem, saying supplications and requests every day, and learning much Torah. But the great obstacle is parnasah — which is a deficiency in emunah: not strengthening oneself to believe that parnasah is only from Him.
Upon this the Ba'al Davar [the Adversary] has focused now exceedingly, upon each and every person — preoccupying him all the days of his life with the distraction of parnasah, until he does not even allow him to cry out to Hashem properly. This derives from the fiftieth gate of impurity — from which this exile stems, from which it is exceedingly, exceedingly difficult to exit. This is the aspect of what Rabbainu z"l said in the Story of the Ba'al Tefillah: from all desires and evil traits one can exit, but from the desire for money it is impossible to extract [people] except through "the path"...
§16
This is what our Sages said (Berachos 4b): "Why is the letter Nun not stated in Ashray? Because it contains the downfall of the enemies of Yisrael, as it says: 'Naflah...' Even so, David went back and supported it through Ru'ach HaKodesh, as it says: 'Somaich Hashem l'chol hanoflim' — 'Hashem supports all the fallen.'"
He did not wish to mention the Nun explicitly — which alludes to the fiftieth gate of kedushah (the essential source of hope) — because it also contains the downfall of K'nesses Yisrael. For the essential fall of K'nesses Yisrael is also through the fiftieth gate — of impurity. Therefore it is impossible to mention the Nun of kedushah explicitly, for the adversary would intensify greatly. Rather, he hinted at it in the following verse: "Somaich Hashem l'chol hanoflim." This is accomplished by casting one's burden upon Hashem and trusting that He will certainly sustain him — even if he spends several hours a day in the holy speech of tefillah, Torah, songs, and praises — for all parnasah, even of the businessman and craftsman, is from Him.
As written there immediately after "Somaich Hashem l'chol hanoflim": "Ainay chol ailecha y'sabairu... posayach u'masbia..." What we see — that one has great wealth and another great poverty and hardship, and all the many variations of parnasah — all is from Him. He knows what He does, according to each person's bechirah [free choice]: this one's bechirah is specifically through wealth, and that one's specifically through poverty, and so on for all the many variations. "Ki tzaddik Hashem b'chol d'rachav, v'chasid b'chol ma'asav" — "For Hashem is righteous in all His ways and kind in all His deeds" — everything He does with a person is great kindness from Him. Even one who has only meager bread and scant water — all is great kindness from Him.
A person's essential hope is to merit eternal life of the World to Come — for this entire world is vanity and emptiness, like a passing shadow, as we see with our eyes. Through what does one merit eternal life? Through: "Karov Hashem l'chol kor'av, l'chol asher yikra'uhu be'emes" — "Hashem is close to all who call upon Him — to all who call upon Him in truth" — "l'chol asher yikra'uhu" specifically — whoever they may be. This holy psalm speaks of crying out and speaking holy words constantly to Hashem, and that parnasah should not confuse one from this — trusting that He gives each one his food in its time. Therefore through this one is guaranteed the World to Come — for through this one will certainly merit returning and drawing close to Hashem.
§17
This is why we read Megillas Rus on Shavu'os. The essential kedushah of Shavu'os — the fiftieth day — is merited through the forty-nine days of the Sefirah (the forty-nine letters of the tribes, the forty-nine gates of teshuvah, the forty-nine letters of Kri'as Shma) — all encompassed in Sefer Tehillim. Therefore we read Rus — which tells the lineage leading to the birth of King David, who is Mashi'ach, who composed Sefer Tehillim that encompasses all fifty gates, the aspect of the kedushah of Shavu'os. She was named Rus because from her descended David who rivah [satiated] HaKadosh Baruch Hu with songs and praises — as our Sages said (Berachos 7b).
The essential kedushah of Shavu'os — the fiftieth day, the aspect of receiving the Torah anew each year — is through the aspect of David, Mashi'ach, Sefer Tehillim. Through this we merit returning to Hashem and fulfilling all the words of the Torah — which is the essential receiving of the Torah each year. For the essential thing is not the study but the deed — the fulfillment of the Torah, which one merits through reciting Tehillim.
§18
The summary of all the above: the essential distance from teshuvah is because we must awaken ourselves to return to Him, and proper awakening is exceedingly difficult — especially for one who has already become distant and done what he has done. Even so, all desire to fear His Name — but it is hard and heavy for them to awaken, and everyone wants Hashem to awaken them and return them to good.
But when one knows and believes the truth — that Hashem Himself desires this very thing: that our will and desire always be to draw close to Him, and that we need nothing but to take words and return to Him, as it says (Hoshaya 14): "K'chu imachem d'varim v'shuvu el Hashem" — "Take words with you and return to Hashem" — and our Sages expounded: "I ask of you nothing but words" — and in truth even the words themselves are from Him, only we must strive to take them with us and speak them before Him.
"K'chu" — "Take!" specifically — the words are already prepared from Him, and Hashem asks that we take them with us to return to Him through them. He even teaches us what to say, as it says there: "Imru ailav: kol tisa avon..." — "Say to Him: forgive all sin..." Whoever knows all this in truth will easily return to Hashem from wherever he is, whatever passes over him — for he can always take words from Him if he desires, until in the end he will return to Him and He will have compassion upon him.
This is the aspect of the greatness of reciting Tehillim that Rabbainu z"l revealed — through which one will certainly merit teshuvah, and through which there will be the complete Geulah speedily in our days. As long as we engage in reciting Tehillim with kavvanah — letting one's ear and heart hear what one is saying — one will certainly return to Hashem. For in truth everything is from Him. Hashem desires nothing but the will, the awakening, and the striving after truth. Without any awakening at all it is impossible — but in truth everything is from Him.
§19
This is the aspect of the making of the Menorah — which is the aspect of the Torah, as it says (Mishlai 6): "Ki nair mitzvah v'Torah or" — "For a mitzvah is a lamp and Torah is light." This is the aspect of the Nair HaMa'aravi [the Western Lamp of the Menorah in the Bais HaMikdash], which was testimony for all Yisrael — "from it he would begin and in it he would finish" (Menachos Ch. 6).
All our awakening is merely like one who lights a candle — he does nothing, really. He merely takes a candle and lights other candles from it, by the thousands and tens of thousands as he wishes. In truth, if he did not have those candles or combustible materials, he certainly could not light stones and dirt. And if he did not have a candle to light from, or something to produce fire, he certainly also could not light. Thus everything is from Him: the fire, the candle, the oil, and the wick — the lighter and the lit — all from Him. Yet if a person does not perform the minimal action of taking the candle and lighting others from it, they certainly will not light themselves. For so Hashem created the Creation: He prepared everything as needed in His wisdom, yet He specifically desires that we complete it through our awakening from below — even though in truth everything is from Him.
For all of a person's service of Hashem is in the aspect of kindling and illuminating the light of the neshamah, as written in the holy Zohar: "A piece of wood that does not catch fire — one strikes it; a body in which the light of the neshamah does not shine..." This is the aspect of the Nair HaMa'aravi — testimony that the Sh'chinah rests among Yisrael — "from it he would begin and in it he would finish": the beginning and the end are all from Him alone. The Nair HaMa'aravi burned miraculously, as our Sages said (Yoma 39a). Certainly He could have lit all the candles of the Menorah Himself — as our Sages said (Menachos Ch. 6): "Does He need its light?!" Yet He commanded us and was very insistent about lighting the Menorah's candles — to teach that even though everything is from Him, we are nonetheless obligated to light the candles of the Menorah. And this is considered our awakening — even though in truth everything is from Him, for "from it He begins and in it He finishes."
This is the aspect of the Menorah being made entirely mikshah [of a single beaten piece] — "from its base to its flowers, it is beaten work" — made entirely from a single ingot, from beginning to end, with all its knobs and flowers. Moshe had great difficulty understanding how to make it, and Hashem told him: "Cast the ingot into the fire and the Menorah will emerge on its own." The entire Menorah — the totality of the illumination of Torah — is from a single piece, of itself, actually made on its own — for it was impossible for a person to make it. It is hard and heavy for a person to awaken and illuminate from himself. Yet the Menorah must be made below specifically. Therefore Moshe indeed had great difficulty — for this secret touches upon the fiftieth gate: in truth everything is entirely from Him, yet one needs only awakening, will, and yearning for the truth — and this is considered our awakening.
Therefore all the offering of the Ketores was at the time of lighting and preparing the Menorah, as it says (Shemos 30): "B'haitivo es hanayros yaktirennah, u'v'ha'alos Aharon es hanayros..." — "When he prepares the lamps he shall burn it, and when Aharon lights the lamps..." For the Ketores — the essential aspect of teshuvah (its eleven ingredients subdue the Side of Death and all the other sides, elevating kedushah from the deepest depths of the kelipos) — its essential teshuvah is merited through the aspect of the Menorah: reciting Tehillim, which encompasses is'ar'usa dil'sasa and is'ar'usa dil'aila together in a wondrous bond that is impossible to comprehend or grasp.
This is what Zechariah saw — the secret of the complete Geulah through the Menorah that he saw (Zechariah 4): "Ra'isi m'noras zahav kulah, v'gulah al roshah..." — "I saw a Menorah entirely of gold, with a bowl upon its top..." — the oil flowing of its own accord like a spring, as Rashi explains there. And it concludes: "Lo v'chayil v'lo v'cho'ach, ki im b'Ruchi..." — "Not by might and not by power, but by My spirit..." This is the entire matter above: the essential teshuvah, which is the essential Geulah — "not by might and not by power, but by My spirit." Everything is from Him. The essential thing depends upon meriting that the illumination of the fiftieth gate be drawn forth — where is'ar'usa dil'aila and is'ar'usa dil'sasa are encompassed together in a single bond. This one merits through reciting Tehillim and hisbodedus — private conversation between oneself and one's Creator — always, however it may be.
Even though one knows within oneself that one certainly does not fulfill one's obligation at all — nevertheless, in truth this is a wondrous secret impossible to grasp. For it is drawn from the fiftieth gate, which flows upon the seven branches of the Menorah (each encompassing seven — the aspect of "seven and seven conduits") — the secret of the seven complete weeks counted before the fiftieth day (Shavu'os). All encompassed in reciting Tehillim, which encompasses all fifty gates of teshuvah: our return to Him and His return to us — encompassing all together, for everything is one. Through this will be the Geulah, through Mashi'ach Tzidkainu, who is David. Therefore he hinted the Geulah through the making of the Menorah.
Hilchos Kri'as Shma, Halacha 6 is included within Hilchos Birchos HaShachar, Halacha 5.