Likutay Halachos - Falling on Face

Based on LM I:31 ("Zivugan shel Osiyos")
Kisufin · N'filas Apayim · Nefesh Y'sairah · Kedushah d'Sidra

§1

After tefillah we fall on our faces — this is the aspect of ha'ala'as mayin nukvin [raising feminine waters] achieved through hishtokekus [longing] and kisufin d'kedushah [holy yearnings] with m'siras nefesh [self-sacrifice]. This is N'filas Apayim, as Rabbainu wrote explicitly in the teaching beginning "Zivugan shel osiyos" (LM I:31).

Through this we form the letters [m'tzayrin ha'osiyos] and become a vessel to receive good. Through this we complete the tikkun of the shefa drawn during tefillah — that it should be shefa of goodness and berachah — through the kisufin of N'filas Apayim. The essential depends on the kisufin: if they are of kedushah, they form the letters and make one a vessel to receive good, as explained there.

Therefore we do not say Tachanun and do not fall on our faces on any day that has some additional kedushah. When there is additional kedushah, there is an aspect of nefesh y'sairah [additional soul] — as on Shabbos. On Shabbos, whose kedushah is great, there is an actual nefesh y'sairah. On other days that have some additional kedushah, there are aspects and sparks of nefesh y'sairah. When there is an aspect of nefesh y'sairah, one does not need to fall on one's face (through which the nefesh is renewed, and through which the shefa is formed — as explained there) — for the nefesh has already been renewed and kedushah has already been added to the nefesh upon the entry of the day, when one merited the nefesh y'sairah through the kisufin d'kedushah. This is the aspect of: "Kaivan sheShabbas — vai, avdah nefesh" — "Once it is Shabbos — 'vai!' — the nefesh is lost" — this is kisufin d'kedushah, through which the nefesh itself is formed. Therefore one does not need to fall on one's face further (which is also an aspect of kisufin, as above). See there in the teaching well.

Therefore afterward we say Kedushah d'Sidra — to draw kedushah upon ourselves so we become proper vessels to receive good. Therefore we say the Kedushah in Lashon HaKodesh [the holy tongue] and in Lashon Targum [the Aramaic translation] — to complete the Lashon HaKodesh through Lashon Targum. This is the completeness of Lashon HaKodesh (which is the essence of kedushah). Through the completeness of Lashon HaKodesh, one merits sh'miras habris — which is the essence of kedushah: "Kol makom she'atah motzai geder ervah, atah motzai kedushah" — "Wherever you find a fence against immorality, you find kedushah" (Vayikra Rabbah 24). Through this kedushah (= completeness of Lashon HaKodesh = sh'miras habris), holy vessels are fashioned to draw the shefa below. The essential tikkun of vessels to receive good is through sh'miras habris.

Likewise, the remaining p'sukim of "Uva l'Tziyon" are all expressions of hishtokekus and kisufin after Hashem — all to rectify and form the vessels for good, to draw shefa of goodness and berachah. For then is the drawing of shefa below, as brought [in the Kavanos].

Therefore on Shabbos and Yom Tov we do not say Kedushah d'Sidra in Shacharis — only at Minchah. On weekdays, the shefa is drawn only during the time of tefillah, and afterward the gate is closed. But on Shabbos and Yom Tov, the entire day is kodesh (for they are themselves an os [sign]) and the shefa flows all day. Therefore we do not say Kedushah d'Sidra until the conclusion of the day — at Tefillas Minchah. Likewise on Yom HaKippurim, which has an additional tefillah — we say it only at the final tefillah, Tefillas N'ilah, at the day's conclusion. At the day's conclusion we say this Kedushah — to rectify and form the shefa that was drawn all day long, that it should be shefa of kedushah, goodness, and berachah.

N'filas Apayim Halacha 2 is included in Hilchos N'si'as Kapayim Halacha 2. Halacha 3 was not found among Reb Noson's holy manuscripts — it is unknown whether he expounded it at the third recension or whether it was lost among our many avonos, as several halachos were lost.

Based on LM I:24 ("Emtza'usa d'Alma Haicha")
In which Purim, Pesach, and the four Parshiyos are explained

The essential principle: through performing mitzvos with simchah, one merits raising the Sh'chinah from galus, ascending from level to level, world to world, until attaining the light of the Ain Sof in the aspect of "matai v'lo matai" — above nefesh, ru'ach, neshamah, above the S'firos. Through the inner dimension of the berachos, the M'sader v'haM'yashev es haMochin (= Keser) is blessed — the power that restrains and orders the Mochin so they do not rush to break through the boundary. Through the two aspects of pursuit and restraint, the nine Haichalos are formed, through which one attains the light of the Ain Sof.

§1

This is the aspect of N'filas Apayim — the ultimate Yichud and higher Zivug, as brought in the Kavanos of tefillah. All the aspects explained in the Torah above — Malchus rising from the k'lipos, Malchus ascending to clothe NHY [Netzach Hod Y'sod], NHY clothing ChaGaT [Chesed G'vurah Tif'eres], ChaGaT ascending to ChaBaD [Chochmah Binah Da'as] — all this is the secret of the Kavanos of the order of tefillah: first Korbanos and Ketores, then P'sukay D'Zimrah, then Bircas Kri'as Shma, then Shmoneh Esrai. Through all this, the worlds ascend. Rabbainu z"l revealed that all of this is accomplished through performing the mitzvah with simchah.

Thus mitzvah-with-simchah and the order of tefillah are one — through both, the worlds ascend until one reaches the Keser to bless and rectify the M'sader v'haM'yashev es haMochin [the One who orders and settles the Intellect] → through which one attains the light of the Ain Sof in the aspect of matai v'lo matai → the nine Haichalos are formed.

This is N'filas Apayim after tefillah is complete: the worlds have already ascended to Atzilus and above. Now one must be included in the Ain Sof — the essential secret of the Yichud and Zivug at the conclusion of tefillah. The essential Yichud/Zivug = the joining of the lower world with the upper — as explained in the Zohar (especially in Parshas Vayigash on the pasuk "Ki hinay ham'lachim no'adu"). When the nefesh of Yisrael (= the lower world relative to the Ain Sof) merits being included in the light of the Ain Sof in the aspect of matai v'lo matai — this is the ultimate Yichud of the higher worlds.

This is only possible through the tikkun of the M'sader v'haM'yashev (= Keser) — from which the power to restrain the Mochin from their pursuit derives. Through both aspects — the r'difah [pursuit] and the m'akev [restraint] — the Haichalos are formed, through which one attains the Ain Sof in the aspect of matai v'lo matai.

This is N'filas Apayim — the aspect of "Vayaster Moshe panav ki yarai maihabit el ha'Elokim" — "Moshe hid his face, for he feared to gaze upon the Divine" — the power of restraint from the M'sader v'haM'yashev, blessed from the inner dimension of the berachos (= Keser). Through this precisely, one attains the light of the Ain Sof.

§2

Therefore one must say Viduy [confession] over one's sins before N'filas Apayim. This is the secret of what Rabbainu z"l wrote there in the Torah regarding the question of the Savay d'Vai Asuna: "Mi yaimar" — "Who can say?" — Who can enter the Haichalay haT'muros [the Halls of Exchange] to raise the kedushah and simchah from there → the Sh'chinah rises from galus → ascends through all the ascents until attaining the Emtza'usa d'Alma [the Center of the World] = the light of the Ain Sof.

This is the Viduy over sins said before N'filas Apayim (the time of the ultimate Yichud — being included in the Ain Sof). One cannot attain this light except by raising all the sparks of kedushah from the depths of the k'lipos (= the Sh'chinah rising from galus). For this one needs Viduy: through all sins, sparks of kedushah fall among the k'lipos. The essential p'gam of all sins is that atzbus [sadness/depression] intensifies — "Ed'ag maichatasi" — "I worry because of my sin" (Tehillim 38); "Vayis'atzev el libo" — "He was grieved in His heart" (Beraishis 6). The Sh'chinah (= the totality of kedushah) is the simchah of Yisrael. The k'lipos (opposite kedushah) are atzbus, the force of severe din. Through sins, the sparks of simchah (= sparks of kedushah) fall among the k'lipos (= atzbus) → sadness and depression intensify → they do not allow Yisrael to rejoice. This is the essential galus of the Sh'chinah — the essential p'gam of all the world's sins.

After tefillah, when one must be included in the Ain Sof (which is only possible through simchah), but now in galus the Sh'chinah (= simchah) is in exile — therefore one cannot achieve the simchah needed to attain the Ain Sof except by descending into the depths of the k'lipos to raise the sparks of simchah (= kedushah) from there → through this simchah, one ascends world to world until attaining the Ain Sof.

Through the Viduy (confessing sins) → sins are forgiven: "Umodeh v'ozev y'rucham" — "He who confesses and abandons [sin] will be shown mercy" (Mishlei 28) → sparks ascend through forgiveness → simchah rises from galus (= the essential kedushah) → through this simchah one merits being included in the Ain Sof. This itself is N'filas Apayim as explained in the Kavanos — one casts oneself down to the sitra d'mosa [the side of death] to raise kedushah from there → the ultimate Yichud is accomplished. One depends on the other: the ultimate Yichud (attaining the Ain Sof) requires the simchah gained by descending to raise kedushah from the depths of the k'lipos — this is "Mi yaimar."

Although we already raised and refined kedushah from the k'lipos through reciting Ketores and Korbanos ("Ketores y'samach laiv" — "Incense gladdens the heart" (Mishlei 27) — Ketores raises kedushah/simchah from the k'lipos), nevertheless now after tefillah is complete, before attaining the ultimate Yichud, one must descend again to raise kedushah from the deepest depths of the k'lipos — this is Viduy/N'filas Apayim. At first we refined kedushah for the ascent of the worlds (Asiyah→Yetzirah→Beri'ah, Malchus clothing NHY→ChaGaT→ChaBaD). But now that we have attained the Mochin, the essential need is to perfect the M'sader v'haM'yashev (= the restraint) in ultimate completeness — for this an even greater simchah is needed → descending to the deepest depths to extract simchah so the M'sader v'haM'yashev is completed → one attains the Ain Sof in the aspect of matai v'lo matai.

The essential completeness of hasagah is through the power of the M'sader v'haM'yashev (= Keser, highest of all). Through precisely this — the pursuit and the restraint — one attains the Ain Sof. The essential tikkun of the M'sader v'haM'yashev is through simchah — for the M'sader v'haM'yashev = Keser = the source of simchah: "V'simchas olam al rosham" — "Eternal simchah upon their heads" (Y'shayah 35) — "al rosham" specifically = Keser (above the head/Mochin). Simchah expands the Mochin → they can bear what they perceive of the Ain Sof without breaking through the boundary. But atzbus, chas v'shalom, constricts the Da'as until it is too small to contain the light → one cannot bear even small sparks of illumination → danger of breaking the boundary. Therefore the essential hasagah is through simchah: "Ain haSh'chinah shorah mitoch atzbus ela mitoch simchah" — "The Sh'chinah does not rest through sadness but through simchah" (Shabbos 30).

§3

Therefore on Shabbos, Yom Tov, and other days when Tachanun is not said — there is no N'filas Apayim. Shabbos is a foretaste of Olam Haba, when simchah will be immensely great: "Ki v'simchah saitzai'u" — "In simchah you shall go out" (Y'shayah 55); "V'amar bayom hahu... zeh Hashem kivinu lo nagilah v'nism'chah bishu'aso" — "On that day [they will say]... this is Hashem for whom we hoped, let us exult and rejoice in His salvation" (Y'shayah 25). Yom Tov and all days without Tachanun shine with the light of Shabbos → no Viduy, no falling on one's face. The k'lipos (= atzbus) have no dominion then → simchah is complete → no need to descend to raise simchah from the k'lipos. The completeness of future simchah is aroused → one automatically attains the Ain Sof (whose essential hasagah is through simchah). These are days of simchah — the additional kedushah of these days = the Shabbos aspect (foretaste of Olam Haba = the essential simchah) → being included in the Ain Sof. No Viduy or N'filas Apayim is needed at all, due to the immense simchah illuminating then.

§4

This is the aspect of Purim. The essential mitzvah of Purim is to rejoice at all times — to gladden oneself with every kind of simchah: "La'asos osam y'may mishteh v'simchah" — "To make them days of feasting and simchah" (Esther 9). The essential subduing of the Sitra Achra (= zuhamas haNachash) is on Purim — subduing k'lipas Haman-Amalak = the essential contamination of the Serpent drawn from the sin of the Aitz HaDa'as. The Sages said: "Haman min haTorah minayin? — she'ne'emar: Hamin ha'aitz" — "Where is Haman from the Torah? — 'Have you [eaten] from the tree...'" (Chullin 139).

Haman the wicked = the p'gam of the Aitz HaDa'as Tov vaRa → zuhamas haNachash. The essential zuhamah of Haman = atzbus and marah sh'chorah [sadness and depression] that constantly intensify against Yisrael, not allowing them to rejoice. The essential Sitra Achra = atzbus — drawn from the p'gam of the Aitz HaDa'as: "B'itzavon tochalena" — "In sorrow shall you eat" → "Vayis'atzev el libo" — "He was grieved in His heart" (in the generation of the Mabul — all from the p'gam of the Aitz HaDa'as).

The essential kedushah is simchah — rejoicing in Hashem. Whoever has complete emunah in Hashem certainly deserves to rejoice constantly. This matter cannot be conveyed in writing — it is for each person according to what he perceives in his heart.

Haman and Amalak (= the m'chakrim [philosophical investigators] and deniers) — from them derives the essential atzbus and marah sh'chorah. The essential simchah is simchas hamitzvos: "Pikuday Hashem y'sharim m'samchay laiv" — "The precepts of Hashem are upright, gladdening the heart" (Tehillim 19). Whoever believes in Hashem and His holy Torah with t'mimus and p'shitus — as all Yisrael believe — certainly there is no simchah in the world like the simchah of doing mitzvos: making nachas ru'ach for our Creator, acquiring eternal life forever through threads of tzitzis purchased for a single coin, being included through them in the Ain Sof! Is there any greater simchah?

Everyone can understand: in this world there is no true simchah — "Mah yisron la'adam b'chol amalo shya'amol tachas hashemesh" — "What profit for man in all his toil under the sun?" Even one who hoards silver and gold like dust — ultimately what use is it? "Ki lo b'moso yikach hakol" — "In his death he takes nothing." Everyone knows man must die — "Yamaynu k'tzail ovar" — "Our days are like a passing shadow." Anyone with even a trace of true intellect — even a non-Jew — can understand there is no simchah in this world: "Acharis simchah tugah" — "The end of joy is sorrow"; "Ul'simchah mah zoh osah" — "What does joy accomplish?" (Koheles 2).

Therefore the m'chakrim and deniers have no true simchah at all — their faces testify against them, usually full of atzbus, sorrow, and sighing. From where would they receive true chiyus and simchah, since they deny His holy Torah and doing His mitzvos — fabricating vapid and foolish reasons for the holy mitzvos? As if, chas v'shalom, all the reasons for the mitzvos were mere conventions for the state's welfare! Woe to them and woe to their nefashos! According to their evil words, there would be no reason to rejoice in any mitzvah, chas v'shalom — if the purpose of the mitzvah is only for this-worldly order. If wealth and possessions themselves hold no true simchah (their end is bitter as wormwood), how much less would a mitzvah performed merely for state convention cause joy? How would one rejoice in the mitzvah of sukkah if it were merely because "it is pleasant to sit in such air" — he himself knows this is foolish (it is plainly better to sit in one's house, or make a linen tent like the nobles — not a sukkah roofed specifically with waste of the granary and winepress)!

We need not elaborate on refuting such foolishness — they are the very essence of Apikorsus and denial of Toras Moshe. Especially now that we have merited the holy Zohar and the writings of the Ari z"l, which reveal that every mitzvah hints to exceedingly lofty and elevated matters without end. They are our life and length of days in this world and the next, forever.

We, Bnay Yisrael, whom Hashem in His mercy has separated from these erring deniers (who are certainly from the Airev Rav) — how good is our portion, how pleasant our lot! How much we should rejoice at all times — especially when we merit performing a mitzvah, when in a brief moment of performing a mitzvah we are included in Hashem, in the light of the Ain Sof, acquiring eternal life through every mitzvah (most of which are easy and pleasant: "D'racheha darchay no'am" — "Its ways are ways of pleasantness" (Mishlei 3)). The wise will understand how much to rejoice at each mitzvah — and precisely through simchas hamitzvah, the Sh'chinah rises from galus → all worlds ascend until one attains the Ain Sof.

This is the essential aspect of Purim = performing mitzvos with simchah. Then all Yisrael rejoice with simchah without end. Haman = zuhamas haNachash = atzbus. Haman = 95 in gematria (+ 1 for the kollel = 96 = tzav) = the force of the k'lipos in Asiyah (as in the Kavanos). "Ain tzav ela avodah zarah" — "Tzav refers only to avodah zarah" (Sanhedrin 56) — the totality of tzivuy hamitzvos [the commanding of mitzvos] is essentially to subdue the avodah zarah = the denials = Haman (whose gematria = tzav) who denies the mitzvos and fabricates false reasons for them.

Therefore his essential provocation is against simchas hamitzvah — he does not allow one to rejoice in any mitzvah by injecting denials (foolish reasons for worldly purposes → no reason to rejoice). Through Haman's envy of Mordechai and Yisrael — seeing them so strong in performing mitzvos with great simchah and m'siras nefesh — he was consumed with jealousy to the point of wanting to destroy them. His envy targets the simchah specifically: regarding the mitzvah itself they can say it is mere convention; but seeing Yisrael sacrifice themselves with great simchah (as Rabbi Akiva laughed as he was being judged before Turnus Rufus, as brought in Midrash Shocher Tov Mishlei) — this is what enrages them most. Therefore on Purim, when Haman-Amalak (= the deniers) is subdued — the essential mitzvah is simchah, for this is what subdues him.

Based on LM I:24 (continued)
Milay d'Shtusa · Dovid HaMelech · Ad d'Lo Yada · Four Parshiyos

§5

This is the aspect of the immensely great simchah that all Yisrael practice on Purim — abounding in great simchah, performing all kinds of tz'chok us'chok [laughter and play] to increase simchah. The essential mitzvah of Purim is simchah. Therefore they do all kinds of laughter, milay d'shtusa [words of foolishness], and acts of drunkenness and folly for the sake of simchah.

Rabbainu z"l stated in many places great warnings that a person must accustom himself to be in simchah always. He said that it is impossible to be in simchah except through milay d'shtusa specifically — making oneself like a fool and gladdening oneself with foolish matters. Since human nature is drawn strongly after atzbus (every person is full of suffering and sorrows, as each one knows), one must force oneself with all one's powers to be in simchah. The essential simchah is only possible through milay d'shtusa. As I heard from his holy mouth z"l, he said in these words: "Es hot a panim az me ken mer nit fraylech zayn nor mit narrish machin zich" — "It seems that one can no longer be happy except by making oneself foolish." He spoke of this many more times.

This is why all the great, famous Tzaddikim of our days customarily had people who were like badchanim [jesters], who performed all kinds of laughter and foolishness before them — all for simchah. Nothing is as damaging to avodas Hashem as atzbus, as brought in all the holy sefarim. Due to the great bitterness and troubles of this bitter galus (in body, soul, and money), it is impossible to be in simchah except through milay d'shtusa specifically. This is the aspect of milay d'vdichus'a [humorous words] that the holy Tanna'im and Amora'im practiced before learning — to arrive at simchah through humor (= milay d'shtusa). This is also what the holy Zohar describes (Vayikra 47): Rav Hamnuna Sava would arrange before the chavrayya a chapter of milay d'shtusa.

The essential galus of Yisrael (= galus haSh'chinah) is that atzbus (= the Sitra Achra, the k'lipos) intensifies against Yisrael and does not allow them to rejoice in Hashem and His holy Torah. This is the essential galus of the Sh'chinah (= simchas Yisrael) — her essential galus is when atzbus overwhelms her (i.e. Yisrael), chas v'shalom.

Since the simchah is now in galus, clothed in millin d'alma [worldly matters] (= milay d'shtusa) — all the simchah the nations and the wicked possess derives from the galus of the Sh'chinah. Their simchah comes from sparks of simchah that fell through galus haSh'chinah and became mixed among them. They invert and exchange bad for good, taking the simchah from an exceedingly lofty source and using it for evil desires — which are truly sorrow and anguish, more bitter than death. Of such simchah it is said: "Ul'simchah mah zoh osah"; "Lis'chok amarti m'holal" — "m'holal" = "mixed up" — all simchah not for Heaven derives from the admixture of sparks that fell through galus haSh'chinah. Its end is sorrow: "V'acharis simchah tugah" — "The end of joy is grief" (Mishlei 14).

Therefore — since the simchah is in galus, clothed in milay d'shtusa — whoever wants to come to simchah (to rejoice in the kedushah of his being a Jew, that he merited to be of the seed of Yisrael — "shelo asani goy") — can only come to simchah through milay d'shtusa specifically, for that is where the simchah fell due to galus haSh'chinah. Therefore when a Jew gladdens himself through milay d'shtusa — a great tikkun is accomplished: the sparks of the Sh'chinah ascend from galus, for he raises sparks of simchah from galus through these very milay d'shtusa. The instant a Jew is in simchah — the simchah immediately returns and ascends to its place and root, which is by Yisrael (where the root of true simchah lies). Yisrael have reason to rejoice all their days with every kind of simchah without end — since we merited to believe in Hashem, in Moshe His servant, and in His holy Torah. The source of the neshamah of Yisrael is in the aspect of simchah (= the Sh'chinah = the simchah of Yisrael, where our neshamah is rooted): "Ha'amusim mini veten han'su'im mini racham" — "Borne from the womb, carried from the matrix" (Y'shayah 46) — Yisrael are a portion of the Sh'chinah, which is the simchah.

§6

This is the aspect of: "L'Dovid b'shanoso es ta'amo lifnay Avimelech vay'garshaihu vayailach" — "By Dovid, when he altered his behavior before Avimelech, who drove him away and he left" (Tehillim 34). Dovid HaMelech = Malchus d'kedushah = the Sh'chinah = Malchus Dovid Mashi'ach = simchah. Dovid's essential war against the Sitra Achra was only to shatter the atzbus and merit simchah — the ten types of melody he drew into the world through Sefer Tehillim (which contains all ten types of melody = simchah): "Alay asor va'alay navel... ki simachtani Hashem b'fa'olecha" — "Upon the ten-stringed [instrument] and upon the lyre... for You have gladdened me, Hashem, through Your work" (Tehillim 92). The Zohar says Dovid was the "badcha d'Malka" — "the King's jester" — even when confessing his sin with a broken heart, he did not abandon his ways of humor.

Dovid = Malchus d'kedushah = Sh'chinah = simchah. When Dovid fell into galus in the hands of the P'lishtim — brought before Avimelech for vengeance — Dovid saw he could only overcome them through simchah (the essential power against the k'lipos/atzbus). But in the intensity of galus, the bitterness of subjugation overwhelms and does not allow one to rejoice. If so — from where shall our help come? One can only escape the Sitra Achra through simchah, but simchah is impossible due to their overwhelming intensity in galus!

Therefore Dovid — the simchah of Yisrael — when he fell into galus in the hands of the Sitra Achra (the P'lishtim), Hashem graced him with this strategy: he made himself truly like a madman, performing actual acts of madness and foolishness — "he let his saliva drip into his beard and scratched upon the doors of the gate" (Shmuel-I 21) — and through this he escaped from their hands. Through milay d'shtusa specifically one comes to simchah → through simchah one is saved from them (the essential power against the k'lipos = simchah, and in galus it is only achievable through milay d'shtusa). This is the simchah of Purim — performing all kinds of laughter and milay d'shtusa for simchah.

§7

This is the aspect of: "Chayav enash l'vsumay b'Puraya ad d'lo yada bain arur Haman l'varuch Mordechai" — "A person is obligated to become intoxicated on Purim until he does not know the difference between 'cursed is Haman' and 'blessed is Mordechai'" (Megillah 7).

On Purim — the essential subduing of zuhamas haNachash (= atzbus = "b'itzavon tochalena") — one must raise simchah from the depths of the k'lipos (the "Mi yaimar") until, through the simchah, one merits attaining the nine Haichalos through which one perceives the Ain Sof in the aspect of matai v'lo matai — which is the aspect of tachlis haydi'ah asher lo naida [the ultimate knowledge: that we do not know].

Therefore one must become intoxicated on Purim for the sake of simchah: "V'yayin y'samach l'vav enosh" — "Wine gladdens the heart of man" (Tehillim 104). One must increase the simchah until, through the drunkenness and simchah of Purim, one reaches tachlis haydi'ah asher lo naida — this is "ad d'lo yada."

The essential hold of good and evil (= "baruch Mordechai" and "arur Haman") derives from the Aitz HaDa'as Tov vaRa, which essentially stems from: "Nirgan mafrid Aluf" — "A gossip separates the Chief" (Mishlei 16) — separating the Keser (= Alef = Peleh = the M'sader v'haM'yashev = the restraint of the Mochin). The essential hasagah is through the M'sader v'haM'yashev: tachlis haydi'ah asher lo naida — the "lo naida" is itself the ultimate ydi'ah. When one merits this, the ydi'ah and the absence of ydi'ah are included together (= the pursuit and the restraint, which are truly one in their root) → the essential ultimate knowledge → all evil is completely nullified. Evil's hold is from the absence of ydi'ah/concealment (from excess light causing sh'viras kailim — from not including the ydi'ah and its absence together).

Therefore on Purim one must become intoxicated until reaching such simchah that one attains tachlis haydi'ah — where the pursuit and the restraint, the ydi'ah and its absence, are included together. There all evil is completely nullified. This is "ad d'lo yada bain arur Haman l'varuch Mordechai" — for there one cannot speak of good and evil: there all is one, all is good.

§8

This is the aspect of the Arba Parshiyos [Four Torah Portions] — Sh'kalim, Zachor, Parah, and HaChodesh — read in Adar near Purim (before and after). All this is preparation for the geulah and yeshu'ah of Yisrael that we merit in Nissan — in which they were redeemed and in which they are destined to be redeemed (Rosh HaShanah 11). The essential geulah of Yisrael from galus is through simchah: "Ki v'simchah saitzai'u" — "In simchah you shall go out" (Y'shayah 55) — through performing mitzvos with simchah → the Sh'chinah rises from galus → one attains the Ain Sof.

Parshas Sh'kalim: The mitzvah of Sh'kalim is for the korbanos tzibbur and Ketores. Through these, the essential raising of sparks from the k'lipos occurs. Korbanos are associated with simchah: "Us'machtem b'chol mishlach yedchem... v'samachta b'chol hatov" — "You shall rejoice in all the work of your hands" (Devarim 12). Ketores is associated with simchah: "Ketores y'samach laiv." The L'viyim sang on the duchan during the korbanos — shir and zimrah = simchah. Through korbanos and Ketores, all sparks of kedushah ascend from the k'lipos — essentially through the simchah drawn through them. Through this one ascends until the Mochin are blessed, the M'sader v'haM'yashev (= Keser) is perfected → through the pursuit and restraint → one attains the Ain Sof in matai v'lo matai → the nine Haichalos are formed.

All this is merited through performing mitzvos with simchah specifically (= korbanos and Ketores) = Sh'kalim (from which korbanos and Ketores are made). This is: "Beka lagulgoles" — "Half a shekel per skull" (Shemos 38). "Lagulgoles" specifically — for Gulgalta = Keser. The essential tikkun is perfecting the M'sader v'haM'yashev (= Keser = Gulgalta), through which one attains the nine Haichalos.

Based on LM I:24 (continued)
Sh'kalim · Keser · Pesach vs. Shavuos · Chametz · Adam HaRishon

§9

"Ki sisa es rosh B'nay Yisrael lifkudaihem v'nas'nu ish kofer nafsho... v'lo yihyeh vahem negef bifkod osam; zeh yit'nu... machatzis hashekel b'shekel hakodesh... machatzis hashekel t'rumah laHashem" (Shemos 30). Rashi and the Sages explain (Berachos 62): magaifah [plague] can take hold, chas v'shalom, through counting — therefore the Torah commanded each person to give a half-shekel so there would be no negef. The essential hold of sitra d'mosa [the side of death] derives from the aspect of minyan [counting] — the aspect of "Bikshu cheshbonos rabim" — "They sought many calculations" (Koheles 7) — drawn through the p'gam of the Aitz HaDa'as Tov vaRa.

The essential p'gam of the Aitz HaDa'as = "bikshu cheshbonos rabim" = the p'gam of the chokrim [philosophical investigators] who enter into inquiries and questions beyond their intellect → arriving at great denials and complete Apikorsus. In truth: "Ain chochmah v'ain t'vunah v'ain aitzah l'neged Hashem"; "Hinay bidvar Hashem ma'asu v'chochmas mah lahem" — "They rejected the word of Hashem — what wisdom have they?" (Yirmiyah 8). No thought can grasp Him at all — one can only know of His Elokus through good deeds (= performing mitzvos with simchah) → ascending until attaining the Ain Sof through the nine Haichalos. This is the essential hasagah of Elokus — fortunate is the one who merits it!

The ultimate completeness achieved through simchas hamitzvah is perfecting the M'sader v'haM'yashev (= Keser). Though this aspect appears to restrain the Mochin from their pursuit — in truth, to the contrary, it is the essential ultimate tikkun, and no true hasagah is possible without it. This Keser can only be attained through practical mitzvos specifically (= mitzvos with simchah) — for the ultimate simchah is there, at the Keser: "V'simchas olam al rosham" — "Eternal simchah upon their heads" — "al rosham" = Keser/Gulgalta (above the head/Mochin). The essential is when this simchah ascends from Olam Ha'Asiyah specifically — performing mitzvos with simchah → one merits the Keser → the nine Haichalos → the Ain Sof.

This is the distinction between man and angel. The righteous person is far higher than the angel. The essential distinction is in attaining the Keser: only through the deeds of the lower beings (practical mitzvos) does one merit it. This is why man was created in this lowly world — "l'avdah ul'shamrah" — to serve and guard through positive and negative commandments → to merit the Keser (= the ultimate completeness of man = the essential hasagah of Elokus).

Hashem is exalted and elevated infinitely beyond all thought — no creature above or below can grasp Him. All beings above and below tremble before His great and awesome Name. All burn and pursue with their thought to attain His Elokus — but one can only attain this in the aspect of matai v'lo matai, which requires the tikkun of the Keser through the deeds of the lower beings specifically.

The Sages said (Shabbos ch. 8): when Yisrael said "Na'aseh v'nishma," 600,000 angels descended and placed two kesarim [crowns] on each person's head: "V'simchas olam al rosham." Through Kabbalas HaTorah ("Na'aseh v'nishma"), they merited the Keser.

This physical world of Asiyah = the ultimate materiality = the essential masach hamavdil [curtain that separates] from His Elokus. But when one merits serving Hashem in this world of Asiyah through practical mitzvos with simchah — this is the essential tikkun: Asiyah (the barrier) ascends and becomes Keser (also a barrier — spread between the Emanated and the Emanator) — but this barrier/restraint is the essential tikkun! From the very physicality of Asiyah (the screen blocking hasagah), when sanctified through mitzvos with simchah, the ultimate Keser is formed. This is: "Sof ma'aseh b'machshavah t'chilah" — "The end of action was first in thought" — the end-point of physical action (= ultimate materiality of Asiyah) was first in thought (= Keser = the beginning of thought/root of all Mochin). Completing the intent of Creation = raising sof hama'aseh to t'chilas hamachshavah.

Therefore the Sages said (Yerushalmi Shabbos ch. 2): "Asidin Tzaddikim sheyihyeh m'chitzasan lifnim mimal'achay hashares" — "In the future, the Tzaddikim's partition will be within that of the ministering angels": "Ka'ais yai'amar l'Ya'akov ul'Yisrael mah pa'al Ail" — "At that time it will be said to Ya'akov and Yisrael: what has God wrought?" (Bamidbar 23). "M'chitzasan" specifically = the Keser (a m'chitzah spread between Emanated and Emanator). Yisrael will attain His Elokus through this very partition — surpassing the angels. The angels are "standing" — they did not endure the test of this material world → they cannot merit the Keser → they cannot attain His Elokus like the Tzaddikim. They cannot contain the abundance of light (having no vessels/partitions in their Da'as to restrain the hasagah) → they are called S'rafim (burning/consumed by their immense hasagah) because they have no m'chitzos to restrain — because they have no practical mitzvos.

§10

This is the distinction between Pesach and Shavuos, and why chametz is forbidden on Pesach with the severest prohibition (bal yaira'eh uval yimatzai — a prohibition of karais) — while on Shavuos one must bring the Sh'tay HaLechem [Two Loaves] specifically from chametz.

The Pri Aitz Chayim (Kavanos of Pesach) states: on Pesach night, an immense illumination descends from heaven — exceedingly great Mochin — all at once, not gradually, not in order. All the Mochin descend simultaneously — something not found the rest of the year, not even on Shabbos or Shavuos (where Mochin must always be received gradually, level by level, over time). But on Pesach night all Mochin descend in one instant → the great miracle and wondrous geulah of Yetzias Mitzrayim.

Nevertheless, in another respect, the illumination of Shavuos is greater than Pesach: on Shavuos one also receives the light of the Keser (at dawn, through learning Torah all night — receiving Mochin gradually until attaining Keser at dawn = the illumination of Shabbos itself). On Pesach night — though all Mochin descend at once (unprecedented) — one does not merit the Keser.

This is because Pesach = is'arusah d'l'ailah [arousal from above] without is'arusah d'l'satah [arousal from below]. It was before Kabbalas HaTorah — Yisrael were not yet worthy of geulah. HaKadosh Baruch Hu skipped over the end — Pesach means "skipping/leaping" — because they had not yet merited good deeds to deserve geulah (they had not yet received Torah). As the Zohar states: they left like a slave fleeing his master. Since the geulah was without the deeds of the lower beings (only is'arusah d'l'ailah), the Keser could not be rectified — for the Keser (the M'sader v'haM'yashev) can only be perfected through the deeds of the lower beings (mitzvos with simchah).

Therefore chametz is forbidden on Pesach with the severest prohibition. Chametz comes through delay/waiting — visibly, dough becomes chametz through sh'hiyah [waiting]. The root of chametz = chimutz haMo'ach [leavening/fermentation of the Mind]. Bread from the five species of grain = the essential food of man = the aspect of Da'as (eating draws Mochin — "Ichlu rai'im" — "Eat, beloved ones" (Shir HaShirim 5) = the two companions who never separate = Chochmah and Binah = Mochin drawn through eating). The five species of grain = hei of Da'as (cf. LM I:53).

These five grain species come to chimutz through waiting/delay → the essential tikkun of their eating. The root of chametz in supernal kedushah derives from the M'sader v'haM'yashev (= Keser = the aspect of waiting): "Katar li z'air" — "Wait for me a little" (Iyov 36) — when one asks another something, he says "wait until I settle [my mind]" = Keser (a term of waiting). Through the M'sader v'haM'yashev = the essential tikkun of the Da'as and Mochin → the nine Haichalos → the Ain Sof.

But this Keser can only be rectified through the deeds of the lower beings. As long as one has not merited good deeds with simchah in ultimate completeness (breaking the yetzer hara, overcoming all obstacles to avodas Hashem) — one has not yet rectified the Keser. Without this, one may not enter any hasagah or any inquiry into His knowledge — "V'chol zar lo yochal kodesh" — "No stranger may eat of the holy." One must rely on emunah alone — following the footsteps of the true Tzaddikim and our holy forefathers (who merited this through good deeds). We must follow their ways through emunah alone, without any chakirah at all. Whoever, chas v'shalom, places his wisdom before his fear of sin — much more so one without good deeds at all who wishes to be clever about His Elokus and wondrous ways — corrupts immensely. Better had he not been born. He will certainly fall into great denials: "Chochmasach v'da'taich hi shovavtecha" — "Your wisdom and knowledge have led you astray" (Y'shayah 47). Without good deeds, he has no vessel for holy Da'as — he enters the muflah [the hidden/beyond him], and everything is "mah l'ma'alah, mah l'matah" — "what is above, what is below."

The Zohar says regarding tikkun of sh'viras kailim (Idra Rabbah 135): "Kol raisha d'ama d'lo is'takain b'kadmisa, lais ama mis'ak'na" — "When the head of the people is not rectified first, the people cannot be rectified" — the essential tikkun is through the Keser (= Atik = the root of all Mochin and middos).

This is the sin of Adam HaRishon who ate from the Aitz HaDa'as Tov vaRa → death was decreed → atzbus (= sitra d'mosa = "B'itzavon tochalena"). Adam HaRishon's hasagah was immensely great (the angels were jealous of him), but all his hasagah was only is'arusah d'l'ailah — without any is'arusah d'l'satah (he did not merit it through prior tefillah and good deeds — Hashem created him already possessing this hasagah). His entire creation and hasagah = is'arusah d'l'ailah alone. Therefore he and the worlds still needed tikkun — they were suspended, waiting for him to pray, to delay his zivug until Shabbos, and not to transgress the Aitz HaDa'as.

This is astounding at first glance: what tikkun was needed if there had been no sin or p'gam yet? And what was the matter of the Aitz HaDa'as Tov vaRa? The essential tikkun needed for man and the worlds was entirely in the secret of sh'viras kailim and the death of the kings. Everything was because the worlds were created without is'arusah d'l'satah → a subtle p'gam touched the Keser (though the Keser itself had no actual sh'virah, some aspect of bitul/nullification affected it) → sh'viras kailim cascaded down. The p'gam was from the absence of is'arusah d'l'satah — the Keser (M'sader v'haM'yashev) can only be perfected when one breaks the yetzer hara and obstacles → transforming them into the wondrous power of the M'sader (restraining the Mochin from exceeding the boundary) = the Keser = the essential tikkun.

Since Adam was created without is'arusah d'l'satah, his perfection would have been completed had he stood in the test of not eating from the Aitz HaDa'as (not entering inquiry into Tov vaRa — "from where does good and evil come?", i.e. investigations into His ways — which was forbidden since he had not yet rectified the Keser through his deeds). Had he withstood this and prayed his tefillah — he would have rectified the Keser, attained the nine Haichalos in completeness through is'arusah d'l'satah → the hold of the Aitz HaDa'as would have been completely nullified → everything would have been rectified as it will be in the future.

Based on LM I:24 (continued)
Chametz on Pesach · S'firas HaOmer · Sh'tay HaLechem · Na'aseh v'Nishma

§11

This is the aspect of the prohibition of chametz on Pesach, which is exceedingly severe — it is the aspect of the sin of the Aitz HaDa'as = sitra d'mosa. As is brought: "machmetzes taman, chametz taman, mais" — "leavened there, chametz there, death." Chametz = chimutz haMo'ach [fermentation of the Mind] (through delay/waiting). As long as one has not merited rectifying the Mochin through is'arusah d'l'satah (tefillah, mitzvos, good deeds) — one has not yet merited the Keser → forbidden to "leaven" one's mind with any knowledge or hasagah.

Yisrael in Mitzrayim were in a great galus, sunk in the forty-nine gates of tumah (from Adam HaRishon's sin). Geulah was only possible through Hashem illuminating them with an immensely great light of His Elokus. He had compassion and shone upon them this wondrous illumination — but since it was entirely without is'arusah d'l'satah (before Kabbalas HaTorah), they did not yet merit the Keser. Therefore chametz was forbidden with the severest prohibition: their hasagah/illumination was only temporary — in the aspect of chipazon [haste]: "Ki v'chipazon yatzasa" — "In haste you went out." "V'lo yaira'eh l'cha chametz" — forbidden to leaven their minds in their immense hasagah, since they had not yet rectified the M'sader v'haM'yashev (= Keser).

Matzah = exceedingly great Mochin received in chipazon — not gradually, not in order — because the M'sader v'haM'yashev had not yet been rectified (which would have allowed gradual reception). Thus chametz on Pesach = sitra d'mosa itself = the Aitz HaDa'as Tov vaRa (since the Keser was not yet rectified, delay/waiting in the Da'as = the Sitra Achra taking hold). All eating must be matzah only — the illumination exceeds their level, arriving only temporarily for the geulah.

This is the immensity of the nes of the Pesach geulah — Hashem did us a wondrous and awesome chesed: we merited an illumination far beyond what we deserved, through is'arusah d'l'ailah. Without this, geulah would have been impossible — one cannot receive Mochin in order through the M'sader when the k'lipos hold so tightly (as in Mitzrayim). The Torah already explained (in LM I:24) that rectifying the M'sader requires first descending to the depths of the k'lipos to raise sparks of simchah ("Mi yaimar"). In Mitzrayim they lacked the strength to raise the Sh'chinah from galus gradually. So Hashem performed the wondrous act — revealing His Elokus in extraordinary illumination, not gradually, not in order → the k'lipos were nullified → the Sh'chinah and K'neses Yisrael went forth. The supernal illumination of Pesach (when one cannot yet draw the M'sader from Keser) = matzah — great Mochin, but in the aspect of chametz the Sitra Achra takes hold powerfully (since the M'sader has not been drawn from Keser).

§12

But afterward — after the first day of Pesach — the great illumination departs and only the r'shimu [imprint] remains. Then one begins receiving Mochin gradually, in order, through S'firas HaOmer, until on Shavuos — through Kabbalas HaTorah — one also rectifies the M'sader v'haM'yashev of the Mochin, for the illumination of Keser Elyon [the Supernal Crown] is drawn upon them. This is only achieved through mitzvos and good deeds with simchah (= Kabbalas HaTorah).

Therefore on Shavuos one must bring the Sh'tay HaLechem from chametz specifically: "Chametz tai'afena" — "They shall be baked leavened" (Vayikra 23). For then one elevates the chametz to its supernal root in the upper kedushah — the M'sader (= "wait" = Keser = chametz formed through waiting/delay). Chametz is restored to its holy source.

§13

This is the distinction between Yisrael and the nations. Of Yisrael it is said: "Ki atem ham'at mikol ha'amim" — "You are the fewest of all the nations" (Devarim 7) — Rashi: "You diminish yourselves when I bestow good upon you." When Hashem illuminates them with a flash of His Elokus, they do not pursue investigations and inquiries — rather, they strengthen themselves in emunah and pursue Him immediately: "Moshchaini acharecha narutzah" — "Draw me, we will run after You" (Shir HaShirim 1). The instant Hashem begins to draw them, they run after Him. As Rashi explains: "I heard from Your messengers that You wish to draw me — and I immediately ran after You."

Once Yisrael begin pursuing Him, Hashem makes Himself as though fleeing, hiding and concealing Himself: "B'rach dodi" — "Flee, my beloved" (Shir HaShirim 8); "Pasachti ani l'dodi v'dodi chamak avar" — "I opened for my beloved but my beloved had turned and gone" (Shir HaShirim 5). Then one must begin gradually, in order, to pursue Him — serving Him through good deeds with simchah — until meriting to find Him in ever greater revelation. This is the aspect of Pesach and Shavuos: through good deeds with simchah → one rectifies the M'sader → one merits the nine Haichalos.

This is: "Kol asher diber Hashem na'aseh v'nishma" — "All that Hashem has spoken, we will do and we will hear" (Shemos 24) — they placed na'aseh before nishma. At first glance this is hard to understand: how can one do before hearing? The truth is, the pasuk itself explains it well: "All that Hashem has spoken — we will do and hear" — meaning they do after hearing Hashem's word. So what is their great merit?

The matter is clear according to the above: Yisrael declared they would not investigate any reasons for the mitzvos or His wondrous ways — rather, whatever Hashem speaks, they will do immediately, without any question or inquiry, and afterward "v'nishma" (= understanding in the heart, as Rashi explains). Through performing mitzvos in truth, with t'mimus and simchah → they merit afterward to understand what they understand — through rectifying the M'sader (= Keser = the source of simchah). This is the great merit of Yisrael.

Through this they merited the two kesarim: when Yisrael said "na'aseh v'nishma," angels descended and placed two crowns on each person's head — "V'simchas olam al rosham" — for these hasagos and adornments are the aspect of kesarim = simchah (they merited the Keser = the M'sader = the source of simchah).

§14

But the nations — the Apikorsim — are from zuhamas haNachash, from the p'gam of the Aitz HaDa'as Tov vaRa. They are not people of emunah. Before performing any good deed, while still sunk in their evil desires, they wish to immediately grasp through their coarse intellect inquiries into His Elokus. They wish to place nishma before na'aseh — first let Hashem reveal all His secrets, all His ways of governance, all the reasons for every mitzvah — and then perhaps they might be willing to perform some mitzvah. Certainly if they could see the light of a mitzvah at its root — how it illuminates all worlds, how it is the ultimate of all pleasures, above all goodness and success — who would be so foolish as not to accept such wondrous, eternal good? Especially when it can be acquired so cheaply — for a single coin one can buy tzitzis for his tallis, whose light the entire world cannot contain! ("S'char mitzvah b'hai alma laika" — "The reward of a mitzvah is not in this world" — the light of every mitzvah is exalted and elevated beyond measure.)

Fortunate is the one who merits performing them with simchah! We should rejoice that Moshe Rabbainu merited us with such true and eternal success — we should say "Ashrainu mah tov chelkainu" every day with wondrous, boundless simchah. We merit believing in Him, in Moshe His servant, in His Torah and His holy mitzvos — rejoicing in them through emunah alone → meriting afterward whatever we merit, each according to his level.

But the wicked investigators who follow their ways refuse to believe in the secrets and intentions of the mitzvos. They fabricate things about Moshe Rabbainu and explain foolish, vapid reasons for His holy and awesome mitzvos — wanting to understand before doing. This is the essential p'gam of the sin of the Aitz HaDa'as — the Nachash HaKadmoni seduced him, saying Hashem was deceiving him: "Ki yodai'a Elokim ki b'yom achalchem mimenu v'nifk'chu aynaichem" — "Hashem knows that on the day you eat of it, your eyes will be opened" (Beraishis 3).

The essential test of Yisrael — through which they merited Kabbalas HaTorah — was placing doing before hearing: doing whatever Hashem speaks without any question or inquiry → then meriting understanding through their avodah → meriting the two kesarim = simchas olam (= Keser = source of simchah).

Based on LM I:24 (continued)
Tachlis HaYdi'ah · Nine Haichalos · Sh'kalim · Zachor · Parah

§15

The principle: the essential tikkun of all worlds is through placing action before hearing (= emunah) — performing all mitzvos with great simchah through emunah alone, even without understanding any reason. Through this — through simchas hamitzvah — one ascends higher and higher until drawing bircas hasaichel [the blessing of intellect] and rectifying the M'sader v'haM'yashev (= Keser) → through the pursuit and restraint → attaining the nine Haichalos → perceiving His Elokus (= the Ain Sof) in matai v'lo matai = tachlis haydi'ah asher lo naida.

No true hasagah of His Elokus is possible except through receiving the M'sader v'haM'yashev from Keser (the restraint of the Mochin) → the Ain Sof in matai v'lo matai → the nine Haichalos. This M'sader can only be attained through asiyah and uvda [practical deed] specifically — mitzvos with simchah. Then precisely — through pursuit and restraint — one attains the Ain Sof = tachlis haydi'ah asher lo naida.

This ultimate level — only the very greatest Tzaddikim attain it. Though everyone says "tachlis haydi'ah asher lo naida," no one truly knows the meaning of this in completeness except one who grasps it — who merits it through his good deeds. As I understood from the mouth of Rabbainu z"l, as explained in his holy Sichos. When one merits this: the ydi'ah and the absence of ydi'ah are all one — through both together the ydi'ah and hasagah are completed. The "lo naida" itself (the absence of ydi'ah) is itself the ydi'ah. In truth, no one understands this in completeness except those who merit it — fortunate are they! The ydi'ah and its absence = the pursuit and the restraint (truly one) → through both → hasagah in matai v'lo matai → the nine Haichalos ("d'lais man dikiyama v'hu v'lo mis'dabkin v'lo ydi'in" — "none stands in them, they do not cling, they are not known").

Whoever merits this hasagah — he rectifies the sin of Adam HaRishon and nullifies sitra d'mosa (= the Sitra Achra = denials = "bikshu cheshbonos rabim" drawn from the p'gam of the Aitz HaDa'as). As Rashi explains on: "Asah ha'Elokim es ha'adam yashar v'haimah bikshu cheshbonos rabim" — "God made man straight, but they sought many calculations" (Koheles 7) — referring to the sin of Adam HaRishon. The Zohar says: he gazed where he had no permission. He had not yet rectified the M'sader v'haM'yashev → he was forbidden to leaven his mind in his hasagah, forbidden to pursue and investigate what he had no right to → he should have believed in Hashem and kept His commandment not to eat from the Aitz HaDa'as. He transgressed — doubted Hashem and His mitzvos — ate from the Aitz HaDa'as and gazed where he had no permission → death was decreed for all generations. He wanted to know the root of good and evil before rectifying the M'sader → he fell into denials. He was the aspect of "nirgan mafrid Aluf" — he separated the Aluf of the world (= Keser = Peleh = Alef) — he separated the pursuit from the restraint → Da'as shattered and nullified completely. No one can attain complete hasagah of matai v'lo matai — only the very few greatest Tzaddikim who purified themselves entirely from zuhamas haNachash, rectifying Adam's sin through performing mitzvos with simchah in emunah alone → attaining the Keser → the nine Haichalos → the Ain Sof.

§16

"Ki sisa es rosh B'nay Yisrael lifkudaihem... v'lo yihyeh vahem negef bifkod osam" (Shemos 30). When counting Yisrael, protection is needed so that sitra d'mosa does not take hold through the minyan [counting]. The Sitra Achra (= sitra d'mosa) holds on through minyan — "bikshu cheshbonos rabim." Hashem is beyond number and counting: "Lifnay echad mah atah sofair" — "Before the One, what do you count?" All number and counting (= multiplicity) begins only after the Creation — since after Creation there are many aspects and details, and there counting applies.

How multiplicity (number/counting) emerges from the Source of Unity — how diverse phenomena flow from the utterly Simple One — this cannot be grasped by any human intellect. It can only be held through emunah drawn to us by the great Tzaddikim who merit the nine Haichalos. These Tzaddikim include and unify all of Creation (= number/counting = after Creation) back into before-Creation — the root of Unity. They perceive His Elokus and Unity in matai v'lo matai, through pursuit and restraint → the nine Haichalos are formed.

These nine Haichalos in their supernal root are exceedingly lofty and hidden — they are the Oros haTzachtzachos [Lights of the Brilliances], above the S'firos. Yet through the pursuit striking against the restraint, they become, as it were, Haichalos within the hasagah in the aspect of number and counting — for they are nine Haichalos. These nine Haichalos (= root of the S'firos) are the root of all number and counting in the world. They are specifically nine — because nine is the root of all number. Visibly: counting ends at nine; after nine it returns to the source of Unity (ten = one unit of ten; then counting continues to ninety, returns again to one hundred = one; and so on forever). The root of number = nine; afterward everything returns and is included in Unity.

This is the truth: number and counting always return and are included in His Unity — the essential tikkun of all worlds. The root of number derives from His Unity through the nine Haichalos (formed through pursuit and restraint = matai v'lo matai = ratzo vashov, ratzo vashov) — always returning and being included in His Unity, never separating from the Source. Therefore they are only nine Haichalos: after reaching nine, they return in ratzo vashov (matai v'lo matai) → included in His Unity. These nine Haichalos (root of all number) are bound and unified in His Unity. Whoever merits this hasagah → all denials nullified, sitra d'mosa nullified ("bikshu cheshbonos rabim" from multiplicity) — for this Tzaddik includes all number and counting back into the source of Unity through the nine Haichalos.

This is the mitzvah of Sh'kalim for korbanos tzibbur and Ketores. Through Sh'kalim → korbanos and Ketores → simchah is drawn ("Ketores y'samach laiv"; korbanos associated with simchah in many p'sukim) → kedushah raised from k'lipos → nine Haichalos attained → sitra d'mosa (holding onto number) nullified → number included in His Unity.

Therefore the Torah commanded giving Sh'kalim during the counting — so there would be no negef. The sitra d'mosa seizing the minyan is nullified through the Sh'kalim (= korbanos/Ketores = simchas hamitzvah) → minyan included in His Unity through the nine Haichalos.

§17

"Machatzis hashekel" — "half the shekel" specifically. "Machatzis hashekel t'rumah laHashem" — "a half-shekel, a gift to Hashem." The wondrous hasagah of the nine Haichalos (merited through Sh'kalim = simchas hamitzvah) is in the aspect of machatzis hashekel = matai v'lo matai = pursuit and restraint. One must always stand upon the scale: if he pursues to attain more than befitting his level — the hasagah is completely nullified (too much oil extinguishes the lamp). If he completely restrains and prevents the hasagah — he attains nothing at all. Therefore this hasagah is in the aspect of machatzis hashekel — one must always tip the scale upward, to be included in His Unity in ratzo vashov = machatzis hashekel t'rumah laHashem. Fortunate is the one who merits this!

Therefore they were commanded to give Sh'kalim at the erection of the Mishkan. All the chambers and vessels of the Mishkan and Bais HaMikdash = vessels and Haichalos of kedushah deriving from the supernal Haichalos — whose root is the nine Haichalos (through which one attains His Elokus, merited through simchas hamitzvah = Sh'kalim). Hence Sh'kalim were commanded for building the Mishkan — the Mishkan (= Haichalos) is built through simchas hamitzvah (= Sh'kalim). The Torah in LM I:24 explains on "Mikdash Hashem kon'nu yadecha" — "The Sanctuary, Hashem, Your hands established" — that the Mikdash = bircas hasaichel. The essential hasagah of Elokus was in the Bais HaMikdash and Mishkan: "V'no'adti l'cha sham" — "I will meet with you there" (Shemos 25).

§18

Therefore after Parshas Sh'kalim we read Parshas Zachor — the aspect of wiping out Amalak and Haman yimach sh'mo [may his name be erased]. They = the denials of the investigators = the essential zuhamas haNachash = sitra d'mosa. Haman's intense hold in these denials (= sitra d'mosa) is why he wished, chas v'shalom, to intensify and kill and destroy all Yisrael. Hashem Himself annulled his counsel and corrupted his plan and wiped him from the world — through the power of the Sh'kalim of Yisrael (= simchas hamitzvah → all k'lipos nullified). As the Sages said (Megillah 13): "Rasha! K'var kadmu shiklaihem l'sh'kalecha" — "Wicked one! Their Sh'kalim already preceded yours!"

§19

Afterward we read Parshas Parah, which purifies from tumas mais [the impurity of death]. Parshas Parah Adumah reveals to us that it is impossible to understand any reason for the mitzvos of the Creator, and it is forbidden to contemplate this at all. "Zos chukas haTorah" — "This is the statute of the Torah" (Bamidbar 19). As Rashi explains: since the Satan and the nations taunt Yisrael — "What is this mitzvah? What reason does it have?" — therefore it is written "chukah" — "A statute I have decreed, a decree I have decreed — you have no permission to question it."

This mitzvah was not stated to teach about itself alone but about the entirety — to reveal and instruct regarding all the mitzvos of the Torah: it is forbidden to investigate reasons at all. Therefore all the other mitzvos are also called chukim: "V'hachukim v'hasToros" — Rashi: "such as eating pig and wearing sha'atnez — the nations taunt Yisrael that these have no reason." In truth, the reasons for the mitzvos are hidden and concealed — impossible to grasp through any human intellect. One must fulfill them through emunah alone — believing in Hashem and in Moshe His servant, as all Yisrael believe, with p'shitus, without the ways of their foolish "wisdom" — those who wish to investigate and understand how Hashem spoke with Moshe (which is forbidden even to put in writing, much less to speak — their alien, rotten, filthy opinions are more full of filth than a latrine, and no stench in the world is worse).

Parah Adumah purifies from tumas mais because it is the aspect of "Amarti echk'mah v'hi r'chokah mimeni" — "I said I would become wise, but it is far from me" (Koheles 7). It purifies the impure and makes the pure impure — which certainly cannot be understood by any human intellect. Yet it purifies from tumas mais — the essential tumah being the chakiras of the investigators and deniers (= sitra d'mosa = zuhamas haNachash). Through the mitzvah of Parah (= chukas haTorah — revealing that the Torah is a chukah, "I said I would become wise but it is far," "you have no permission to question") → one is purified from tumas mais → sitra d'mosa nullified — through believing in Hashem and His mitzvos without investigating any reason, fulfilling them as a chukah alone (= the essence of emunah) → meriting simchah → attaining the nine Haichalos in matai v'lo matai.

There, pursuit and restraint are included together in great unity — all opposites are included and unified → all included in His Unity. There is the root of the secret of Parah Adumah: two opposites in one subject — purifying the impure and making the pure impure. This derives from the secret of pursuit and restraint. Since Adam HaRishon damaged this and separated the pursuit from the restraint through eating from the Aitz HaDa'as → death and tumah were drawn into the world → all opposites that cannot be grasped (all kushyos are from opposites: the question of ydi'ah [foreknowledge] and b'chirah [free will] and the like — appearing as two opposites in one subject). But we believe all is truly correct and right — not truly opposites at all; only due to Adam's sin, our physicality, and our own sins can we not understand how these opposites are included together.

Through the mitzvah of Parah specifically — fulfilling His mitzvos despite containing two opposites (purifying impure, making pure impure — certainly impossible to understand), keeping it through emunah alone → we draw emunah upon ourselves to fulfill all His mitzvos and statutes without any reason at all → purified from tumas mais (= chakiros and denials). Through fulfilling mitzvos in emunah alone (= the essence of simchah) → included in the nine Haichalos → all opposites included together. In the future this hasagah will be revealed — our enemies will see and be ashamed — and we will rejoice and exult in Hashem: "V'atah tagil baHashem bikdosh Yisrael tis'halal" — "You will rejoice in Hashem, in the Holy One of Yisrael you will glory" (Y'shayah 41).

Based on LM I:24 (conclusion)
Parshas HaChodesh · Chamah & L'vanah · Chatzos · Mashi'ach · Return to N'filas Apayim

§20

Afterward we read Parshas HaChodesh. All of this is the secret of Kiddush HaChodesh [sanctification of the new month] — the tikkun of the moon from its diminishment. The chamah [sun] and l'vanah [moon] were created equal: "Es sh'nay ham'oros hag'dolim" — "The two great luminaries" (Beraishis 1). But through the moon's complaint — "It is impossible for two kings to use one crown" (Chullin 60) — the moon was diminished. Through the mitzvah of Kiddush HaChodesh we work to fill the moon's diminishment.

All this derives from the above principle: whoever merits the hasagah through pursuit and restraint (matai v'lo matai = tachlis haydi'ah asher lo naida) merits filling the moon's diminishment. The light of chamah and l'vanah derives from the Ain Sof (above nefesh, ru'ach, neshamah) — the source of all luminaries in all worlds. Since this light can only be perceived through the two aspects (pursuit and restraint), two luminaries derive from these two aspects. Chamah = ydi'ah (pursuit of the Mochin): "Shemesh yada m'vo'o" — "The sun knows its setting" (Rosh HaShanah 25). L'vanah = absence of ydi'ah (the restraint): the moon does not know its setting.

In their root both are equal — "sh'nay ham'oros hag'dolim" — for through both together one attains the Ain Sof. But the moon grew jealous of the sun and damaged what Adam HaRishon damaged: she did not want to wait, did not want to believe that both would be equal → she was diminished. This is exactly the p'gam of the l'vanah: her light derives from the restraint; she refused to believe that pursuit and restraint are included together → she was diminished.

Therefore the essential tikkun of the l'vanah is through simchas hamitzvah → attaining the Ain Sof through pursuit and restraint together → chamah and l'vanah included together, light flowing equally = "sh'nay ham'oros hag'dolim." This is the secret of the ibur [intercalation of the calendar], transmitted only to the greatest of Yisrael (deriving from the secret of the nine Haichalos through pursuit and restraint). Therefore the custom is to rejoice greatly at Kiddush L'vanah (as the Shulchan Aruch states — performing dances and celebrations) — for the tikkun of the moon's diminishment is essentially through simchas hamitzvah. This is what we say: "Sasim us'maichim la'asos r'tzon konam" — "Joyous and glad to do the will of their Master." And in the blessing over the luminaries on Shabbos: "S'maichim b'tzaisam v'sasim b'vo'am" — "Glad in their going out and joyous in their coming" — the luminaries are essentially through simchah.

Kiddush HaChodesh is the first mitzvah Yisrael were commanded — because Kiddush HaChodesh (tikkun of the moon) depends on simchah (= the root of all Torah mitzvos: "Pikuday Hashem y'sharim m'samchay laiv"). It was commanded at the time of Yetzias Mitzrayim — for the essential geulah is through simchah: "Ki v'simchah saitzai'u."

§21

This is the aspect of chatzos lailah [midnight] — when the essential geulah of Mitzrayim occurred: "Kachatzos halailah ani yotzai b'soch Mitzrayim" — "At about midnight I go out in the midst of Mitzrayim" (Shemos 11). Day and night = chamah and l'vanah = pursuit and restraint → through both together one attains His Elokus in matai v'lo matai = tachlis haydi'ah asher lo naida. There, day and night are included together: "V'hayah yom echad hu yivada laHashem lo yom v'lo lailah v'hayah l'ais erev yihyeh or" — "There will be one day known to Hashem, neither day nor night, and at evening time there will be light" (Z'charyah 14). In the future we will merit this hasagah — day and night included together (above time).

"V'hayah l'ais erev yihyeh or" — the essential hasagah of the Ain Sof is through the M'sader (= the restraint = the aspect of darkness): "Yashes choshech sisro" — "He made darkness His hiding place" (Tehillim 18). This darkness is above all lights — through it one attains the Ain Sof. Therefore in the order of Creation, darkness preceded light: "Vay'hi erev vay'hi voker" — "b'raisha chashuchah v'hadar n'horah" — "first darkness, then light" (Shabbos 77). One can only perceive the light through the darkness: "K'yisron ha'or min hachoshech" — "The advantage of light from the darkness" (Koheles 2). When one has the power of the M'sader (restraint — knowing that he does not know) → he can attain what he attains in matai v'lo matai.

This is chatzos: the true point of midnight is extremely difficult to perceive — even Moshe did not know the exact moment of chatzos (Berachos 3). At midnight, the light of day begins to sparkle — the Ain Sof (root of all luminaries) is revealed at chatzos specifically, for there night and day are included together (= pursuit and restraint together) → His Elokus is revealed. This point cannot be perceived — even Moshe could not know the exact chatzos — for this is tachlis haydi'ah asher lo naida (one cannot pinpoint the instant where ydi'ah and its absence are included together). Chatzos halailah adjoins Parshas HaChodesh — both are one aspect (the secret of ibur / Kiddush HaChodesh / filling the moon = chamah and l'vanah included together).

§22

The Sages asked (Berachos 3): if Moshe did not know the exact chatzos, how did Dovid know? The answer: a kinor [harp] was suspended above Dovid's bed — when midnight arrived it played by itself, and through this he knew chatzos. Moshe = chamah ("the face of Moshe was like the face of the sun" (Bava Basra 75)). Dovid = l'vanah (Malchus Dovid is compared to the moon). The kinor = simchah drawn through the ten types of melody: "Alay asor va'alay navel alay higayon b'chinor ki simachtani Hashem b'fa'olecha" — simchas hamitzvah from Dovid's kinor → through this one attains the Ain Sof in matai v'lo matai through pursuit and restraint → through this he knew chatzos (= the secret of Kiddush HaChodesh).

§23

Therefore Dovid specifically merited this — for Dovid = Malchus Mashi'ach = is'arusah d'l'satah: "Urah ch'vodi urah hanavel v'chinor a'irah shachar" — "Awake, my glory! Awake, lyre and harp! I will awaken the dawn" (Tehillim 57). The Sages expound (Berachos 4): "Ani m'orer hashachar v'ain hashachar m'orer osi" — "I awaken the dawn; the dawn does not awaken me" — is'arusah d'l'satah before is'arusah d'l'ailah.

Moshe took Yisrael out of Mitzrayim (the first geulah — before Kabbalas HaTorah) by necessity through is'arusah d'l'ailah alone → chametz forbidden; he said "kachatzos" ("about midnight") because the exact point of chatzos (= tachlis ha'aliyah) cannot be attained without is'arusah d'l'satah in completeness. At the very point of chatzos the geulah was accomplished — the dough was baked as matzos ("they could not tarry") — if the geulah had been delayed one more instant they would have been swallowed. From this derives the prohibition of chametz on Pesach even in mashehu [the slightest amount] — the secret of that mashehu: they could not tarry even a mashehu. All at the point of chatzos.

Since the illumination/hasagah descended from above without is'arusah d'l'satah, one must run after Him in great chipazon — forbidden to leaven and settle the mind at all (for attempting to settle the mind then = falling, like Adam HaRishon who wished to inquire immediately). The matzah itself is the asvasa [remedy] (as the Zohar says): through eating matzah seven days and guarding against chametz in mashehu → we guard our minds from questioning His ways and gazing where we have no permission → through this very thing is'arusah d'l'satah is created → afterward we merit receiving Mochin gradually in order → after Pesach chametz is permitted (each person according to his level merits the M'sader → no need for chipazon → illumination of tachlis haydi'ah → chametz rectified in kedushah through the Keser).

§24

There is only a mashehu between chametz and matzah — and this mashehu cannot be perceived. It is the secret of the point of chatzos lailah, the secret of Kiddush HaChodesh, the secret of tachlis haydi'ah asher lo naida. This secret will not be fully revealed until Mashi'ach ben Dovid comes speedily in our days. Then the geulah will be through Torah, through is'arusah d'l'satah, and the illumination of the Keser will shine upon us — which Mashi'ach will attain: "V'ad Atik Yomin m'ta" — "He reached the Ancient of Days" (Daniel 7).

Therefore then it is said: "Ki lo v'chipazon saitzai'u uvim'nusah lo sailaichun" — "Not in haste will you go out, and not in flight will you travel" (Y'shayah 52) — no need for chipazon! Then Moshe and Dovid will be included together — Mashi'ach will comprise both: chamah and l'vanah, pursuit and restraint, Da'as and emunah. The restraint = emunah = Malchus Dovid (restraining the Mochin from pursuit, relying on emunah). When both are included together → the essential hasagah of His Elokus → in the days of Mashi'ach (comprised of Moshe and Dovid) → the sin of Adam HaRishon rectified in completeness.

All this we will merit through performing mitzvos with simchah → the essential geulah: "Ki v'simchah saitzai'u" → the hasagah above. Fortunate is the one who merits this speedily in our days, Amen!

§25

Let us return to the original subject. All of this is the aspect of the secret of N'filas Apayim — when the ultimate Zivug and Yichud of the upper worlds takes place: attaining the Ain Sof through the inclusiveness of pursuit and restraint.

Therefore after N'filas Apayim we say Kedushah d'Sidra — then the shefa descends and is drawn below (as known in the Kavanos). The essential drawing of shefa below is through the M'sader of the Mochin (= the restraint). Without the restraint, the Mochin would ascend higher and higher, exiting their vessels and being nullified entirely → no shefa would descend → the world would be destroyed, chas v'shalom (= the death of the kings — the vessels could not contain the light → the lights/Mochin returned upward to their source). But through the M'sader (from Keser) — when the Mochin rush upward, the restraint holds them back → the pursuit strikes the restraint → the nine Haichalos are formed ("d'lav inun n'horin") → through them one attains the Ain Sof in ratzo vashov, matai v'lo matai.

Through this, shefa is drawn and descends below: through the pursuit (ratzo) the Mochin are included above; through the restraint (shov) they return → in their return all hashpa'os and berachos are drawn below. All berachos derive from the Ain Sof (Who gives life to all, the root of all berachos) — and shefa can only be received through the vessels formed by the nine Haichalos (through pursuit and restraint).

Therefore we say Kedushah after N'filas Apayim — the Kedushah of "Uva l'Tziyon." Kodesh = the Mochin. Three kedustos [holy, holy, holy] correspond to the three Mochin included together during the pursuit → the nine Haichalos formed through pursuit and restraint.

Therefore this Kedushah is called "Kedushah d'Sidra" — "d'Sidra" specifically — on account of the M'sader v'haM'yashev es haMochin. The essential shefa descends below through this precisely: through the M'sader, the Mochin return into their vessels and draw shefa and abundant good for Bais Yisrael. Amen v'Amen!

Note: N'filas Apayim Halacha 5 is included in Hilchos N'si'as Kapayim Halacha 5.

Based on LM II:12 — "V'Ayeh HaSeh L'Olah"
Y'ridah Tachlis Ha'Aliyah · Ma'amar Sasum · Viduy · Two Goats

§1

Based on the Torah "V'ayeh haseh l'olah" [And where is the lamb for the offering?] in Likutay Tinyana Siman 12 — study it there very well, for it is an exceedingly deep matter and a good aitzah [counsel] for everyone.

The principle: even when a person has become very, very distanced from Hashem through his evil deeds — nevertheless, when he still strengthens himself and seeks and asks and searches and requests counsel and strategy to return to Him — he merits that the descent becomes the ultimate ascent. There are those who have fallen to the aspect of m'komos ham'tunafim [filthy places], chas v'shalom, where it is said: "Uch'vodi l'achir lo etain" — "My glory I will not give to another" (Y'shayah 42). Yet in truth, even these places certainly receive chiyus from Him — but they receive chiyus from the Ma'amar Sasum [the Sealed Utterance], which is Beraishis = the aspect of Ayeh [Where?]. Due to the immensity of the concealment of this Ma'amar, they receive chiyus from the concealment and hiddenness itself. Therefore, whoever falls there, chas v'shalom — when he does not despair entirely and still searches and seeks Ayeh — through this he ascends to the ultimate ascent, for he ascends to the level of Ayeh (= Beraishis, the Ma'amar Sasum).

§2

This is the aspect of N'filas Apayim. It is explained in the Kavanos of the Ari z"l regarding the secret of N'filas Apayim that one casts oneself into the aspect of sitra d'mosa [the side of death] in order to raise from there the holy sparks that have fallen deeply — for the zivug [unification] of the tefillah cannot be completed except through the ascent of these sparks. All this is the secret of the above Torah — y'ridah tachlis ha'aliyah.

In the matter of y'ridah tachlis ha'aliyah there are many aspects. There are those who have actually fallen and descended — who descended through their deeds and desires to the place they fell, chas v'shalom. But even they can ascend when they strive to return to Hashem in truth and draw close to true Tzaddikim who teach and strengthen them not to despair from crying out to Hashem and from searching and seeking. Through seeking and searching Ayeh → they ascend to the ultimate ascent, to Beraishis/Ayeh/Ma'amar Sasum.

But also the righteous and great, awesome Tzaddikim must necessarily pass through all of this. Many times they deliberately lower themselves to the aspect of the filthy places in order to raise from there sparks and holy neshamos that have fallen — y'ridah tachlis ha'aliyah. As explained at the end of that Torah: this is the aspect of traveling on the road — before every Torah innovation one must first pass through those places from which all the confusions come. In truth it is all one and interdependent: the great Tzaddikim lower themselves to those places to raise the neshamos that fell there. Regarding the raising of fallen neshamos there are many levels — neshamos of the dead who fell there many years ago and have no tikkun except through such Tzaddikim (as is known from the stories told of the Ba'al Shem Tov, zichrono kadosh, and especially what we heard from his [Rabbainu's] holy mouth extensively about this). But their main work is to clarify and raise the souls of the living — and this mainly through the above principle: through their descent they instill hirhuray t'shuvah [thoughts of repentance] even in those who have fallen greatly. However, since these fallen ones are still alive and possess the power of b'chirah [free choice], it is exceedingly difficult to help them (for it is very hard to help one who has free choice, as explained elsewhere). Nevertheless, many merit — through the power of these Tzaddikim — to be aroused with some awakening until they begin to draw close to them. Then the Tzaddikim illuminate these distant ones: however they are, they should still search and seek Hashem → through this even the truly fallen ascend in y'ridah tachlis ha'aliyah. All through the power and Torah and counsel and holy, deep, exalted signals of these Tzaddikim — beyond limit and end. Fortunate is one who grasps them!

§3

All this is the secret of N'filas Apayim: one deliberately casts oneself to those places in order to raise the holy sparks (= nefashos of the living and the dead) — y'ridah tachlis ha'aliyah. Therefore one falls on his face — this is the aspect of the withdrawal, concealment, and covering of the Panim [face] = Chochmah: "Chochmas adam ta'ir panav" — "A man's wisdom lights up his face" (Koheles 8) = the essential chiyus: "HaChochmah t'chayeh" — "Wisdom gives life" (ibid. 7). Every one of the ten Ma'amaros [utterances of Creation] contains Chochmah ("Kulam b'Chochmah asisa" — "All of them You made with Wisdom"), and through this the Kavod [glory] is revealed (for whose sake the Ma'amar was uttered): "K'vod chachamim yinchalu" — "The glory of the wise they will inherit" (Mishlei 3). Kavod = Chochmah.

But in the Ma'amar Sasum (= Ayeh = Beraishis), the Chochmah (= Panim) is in profound concealment — for there is the level of tachlis haydi'ah asher lo naida. This is the secret of N'filas Apayim: "Vayip'lu al p'naihem" — "They fell on their faces" (Bamidbar 20). The Tzaddikim cast themselves down, covering and concealing and withdrawing their Panim (= their Chochmah) and lowering themselves to sitra d'mosa (= the filthy places where His Kavod/Chochmah/Panim cannot be seen). Yet even there they seek and search in the aspect of Ayeh → through this they ascend to the ultimate ascent and raise the sparks and nefashos from the deepest depths of the k'lipos — y'ridah ascending to the ultimate ascent — ascending to Ayeh/Beraishis (the root of kedushah, root of all ten Ma'amaros, root of the entire Torah contained in the Aseres HaDibros). Through this the zivug of the entire tefillah is completed.

§4

Therefore we say Viduy [confession] beforehand, and the Thirteen Middos of Mercy. It is brought that the secret of Viduy is the secret of "V'nasa hasa'ir alav es kol avonosam" — "The goat shall bear upon it all their sins." The two goats of Yom Kippur were equal in stature (Yoma 62). The Kohain Gadol had to cast lots upon the two goats — one lot for Hashem and one for Azazail. This is the deep secret above: the hold of the Sitra Achra (source of all sins = Azazail) derives precisely from the exalted supernal kedushah — Kodshay Kodashim [Holy of Holies], the highest of the ten levels of kedushah with which Eretz Yisrael was sanctified. Therefore the two goats were equal in stature and appearance — yet one ascends to Hashem in the Kodesh Kodashim and one descends to Azazail. No person can know how to determine which is for Hashem and which for Azazail — it is an exceedingly hidden secret (the aspect of the Ma'amar Sasum). Therefore the Torah commanded the Kohain Gadol to cast goralos [lots] — only the lot emerging from Hashem Himself determines which is for Hashem and which for Azazail.

Through this — the essential tikkun and forgiveness of Yom Kippur. On the tenth day of the Aseres Y'may T'shuvah one ascends to the level of Ayeh (= Keser). The ascent comes precisely through mentioning all the sins of Yisrael — the abundant confessions of Yom Kippur (= the Viduy over the sa'ir hamishtale'ach). The Viduy (mentioning the sins = the filthy places) is the essence of y'ridah tachlis ha'aliyah through seeking Ayeh.

All of Creation came about through letters and speech (the ten Ma'amaros): "Bidvar Hashem shamayim na'asu" — "By the word of Hashem the heavens were made" (Tehillim 33). But in Beraishis (the Ma'amar Sasum), the letters of speech are in wondrous concealment — the aspect of k'vad peh [heavy of mouth] said of Moshe. From the immensity of this concealment, the filthy places draw their sustenance and form letters and words of falsehood — seducing and enticing whoever is drawn after them, Rachmana litzlan — the aspect of the words of the Nachash HaKadmoni who seduced Adam and Chavah with his speech. This is: "Tai'alamna sifsay sheker hadovros al Tzaddiko shel olam asak" — "Let the lips of falsehood be silenced, that speak arrogantly against the Righteous One of the world." "Tai'alamna" [let them be silenced] indeed — for in truth they have no speech at all; their hold is only from the concealment of speech, from the aspect of "Yonas ailem" [the silent dove]. Therefore they are called elilim ilmim [mute idols] — "Peh lahem v'lo y'dabairu" — "They have a mouth but cannot speak." But from the immensity of the concealment of the Ma'amar Sasum ("Ne'elamti dumiyah hechaishaisi mitov" — "I was mute, in silence; I kept quiet from good"; "Ne'elamti lo eftach pi" — "I was mute, I did not open my mouth" (Tehillim 39)) — from there precisely they draw and extend to themselves words of falsehood, from which come all the enticements of the Sitra Achra in the filthy places: "Asher amru lishoneinu nagbir s'fosainu itanu mi adon lanu" — "Who said: our tongue we will make mighty, our lips are ours, who is lord over us?"

From these evil letters and words come all the sins and transgressions, Rachmana litzlan — where one cannot find His Kavod except through seeking and searching Ayeh. Since one searches and seeks His Kavod, he thereby acknowledges His Elokus and His Torah — knowing that Hashem rules the worlds and forbade us through His Torah from committing these sins, only that the force of his desires overpowered him. Now he seeks and searches for forgiveness and return — even though he does not know which path (having gone very far astray: "Ta'isi k'seh ovaid" — "I have strayed like a lost sheep") — still he does not despair and seeks counsel, Ayeh → through this he ascends to the ultimate ascent, to Ayeh/Ma'amar Sasum.

This is the Viduy: one must mention the sins and total transgressions with a full mouth — mentioning explicitly such disgraceful matters. But this is the entire tikkun: since he confesses and says "chatasi" [I have sinned], he thereby acknowledges that there is a sole, primordial, necessary Existent Creator, and acknowledges Toras Moshe emes — that the sole primordial Creator warned us through Moshe not to commit these sins, only that his yaitzer overpowered him. He acknowledges that he sinned and erred (for certainly he had the power to overcome). Nevertheless, since he confesses the sins and seeks t'shuvah and pardon — he is still searching and seeking Ayeh → through this, the essential ascent.

Based on LM II:12 (continued)
Viduy Text Explained · Thirteen Middos · "M'chaini Na" · Breaking the Luchos

§5

This is what we say in the Viduy: "Tavo l'fanecha t'filasainu v'al tis'aleim mis'chinasainu, she'ain anu azay panim uk'shay oref lomar l'fanecha Hashem Elokainu v'Elokay avosainu tzaddikim anachnu v'lo chatanu, aval anachnu va'avosainu chatanu" — "Let our prayer come before You and do not ignore our supplication, for we are not brazen-faced or stiff-necked to say before You: 'We are righteous and have not sinned' — rather, we and our fathers have sinned."

At first glance this is perplexing. Why mention the negative formulation — "we are not brazen enough to say we are righteous and did not sin"? What kind of argument is this, and why mention it at all? We should simply begin immediately: "Please Hashem, I have sinned!" Furthermore: how could we possibly say "we are righteous and did not sin" when we know we sinned? What merit is it that we're not quite brazen enough to deny what we know to be true?!

But the essential argument follows the above principle. We ask Hashem not to ignore our supplication — and immediately one's mind can fall: "How can I ask Him not to hide from my supplication, when I know that I myself caused such concealment and hiddenness through my sins?" — for every sin, transgression, and willful offense conceals and hides His Kavod: "Ki im avonosaihem hayu mavdilim baineichem l'vain Elokaichem" — "Your sins have separated between you and your God" (Y'shayah 59).

Therefore one immediately strengthens himself and presents his case before Him: "We are not brazen-faced to say before You: 'We are righteous and did not sin.'" This itself is my essential merit — that I still know and believe that I sinned before You and I still seek and search for t'shuvah and forgiveness. For it would have been possible, chas v'shalom, to fall so far as to deny completely — as there exist, in our many sins, complete Apikorsim and deniers who have fallen into total denials, Rachmana litzlan, who deny the sins entirely, saying this is not a sin or transgression at all. Of them it is said (Yirmiyah 2): "Hin'ni nishpat os'cha al amraich lo chatasi" — "I will judge you for saying 'I did not sin.'" The Apikorsim — even those who acknowledge His existence — most of them deny the damage of sins and deny the Torah of Moshe, or reveal faces in the Torah not according to halacha (like Yarav'am ben N'vat and his associates), saying what they say, until in their view mitzvah and avairah are irrelevant, chas v'shalom — only customs of the state. Rachmana litzlan, Rachmana l'shaiz'van from such denials!

Therefore we present our case: since we believe in the truth and we are not brazen-faced to say "we are righteous and did not sin" (like those deniers who commit all transgressions and call themselves righteous, denying all the mitzvos of the Torah) — since we say with a full mouth "chatanu, avinu, ufashanu" — "we have sinned, we have transgressed, we have willfully offended" — certainly it is fitting for You not to ignore our supplication. For the essential concealment comes from sin creating a masach hamavdil [separating screen], potentially admitting some denial into one's mind. As written in Sefer HaMiddos: "Sin introduces denial into a person." The essential root of the yaitzer hara = ail achir [foreign god] = denials (rooted in the concealment above). But the power of the neshamos of Yisrael is very great — especially the great power of the Tzaddikim working on their tikun — therefore, even after all sins and complete transgressions, the neshamah still remembers itself in the truth and feels the immense pain of its sins, still seeking t'shuvah and forgiveness. As long as one still seeks, he has hope — however things stand. Since we are not brazen-faced to deny and say "I did not sin" but still seek and search for tikun → the concealment and hiddenness from which the Sitra Achra feeds is immediately nullified.

This is also what we say during Viduy: "Mah nomar l'fanecha... umah n'sapair l'fanecha... halo kol hannistaros v'haniglos Atah yodai'a, v'Atah yodai'a razay olam v'sa'alumos sisray kol chai... ain davar ne'elam mimecha v'ain nistar mineged ainecha" — "What shall we say before You... what shall we tell before You... do not all hidden and revealed things You know? You know the secrets of the world and the hidden mysteries of all life... nothing is concealed from You, nothing hidden from Your eyes."

This is the essence of Viduy and t'shuvah: we acknowledge that we do not know at all where we stand in the world, having sinned so greatly — confessing on the Alef-Bais: "ashamnu, bagadnu..." (= damaging all twenty-two letters of the Torah), concluding: "ti'avnu, ta'inu, tis'ta'anu" — "we have been abominable, we have strayed, we have led astray" — going about confused and confusing, not knowing what to say before You. Only we believe that all hidden and revealed things You know — You alone know the secrets of the world and the hidden mysteries of all life. All the secrets and concealments deriving from the Ma'amar Sasum (from which all sustenance of the Sitra Achra and from which all the sins derive) — You know them all. In truth, within the concealment itself there is exceedingly deep, hidden Da'as — only from the immensity of its hiddenness it cannot be perceived (and from there the Sitra Achra draws its sustenance). But we believe You know all hidden things → through this, all our hope. We know that even there You are concealed greatly, in the aspect of (Yerushalmi Ta'anis ch. 1): "If a person says to you, 'Where is your God?' — say to him: 'In the great city of Rome'" (as brought at the end of the Torah above). Through this we await and seek and still hope to return to You — and everything will be rectified through y'ridah tachlis ha'aliyah.

§6

This is the aspect of the Thirteen Middos of Mercy deriving from the Thirteen Tikunay Dikna [Rectifications of the Beard], recited after Viduy. The Thirteen Tikunay Dikna derive from Atik [the Ancient One] = the Ma'amar Sasum (as known in the Kavanos). Therefore after Viduy we recite the Thirteen Middos — for the essential tikun of the sins confessed is through Beraishis/Ma'amar Sasum (= Keser = Atik) from which the Thirteen Middos of Mercy are drawn.

Moshe Rabbainu drew the Thirteen Middos of Mercy after the chet ha'aigel [sin of the golden calf], which encompasses all sins — to the point where Hashem said: "V'emcheh es sh'mam" — "I will erase their name." It seemed all hope had ended, chas v'shalom. But Moshe did not leave his place and multiplied prayer and cried out greatly to Hashem — as it says in the Midrash (D'varim Rabbah ch. 3): "He did not leave a corner in heaven upon which he did not prostrate and pound himself." Moshe merited this because he strengthened himself immensely, knowing that there is no despair in the world at all — no sin nor multitude of sins in the world that can conceal Him and His mercy in any way. He searched and sought and found → Hashem was appeased → and then precisely Hashem revealed to him the secret of the Thirteen Middos of Mercy. All this = y'ridah tachlis ha'aliyah through seeking Ayeh.

This is the aspect of "V'im ayin m'chaini na" — "And if not, erase me please [from Your book]" (Shemos 32). The name of Yisrael — especially the name of the Tzaddik — derives from His Name, for "His Name is partnered in our name," and it is the essential chiyus: "Nefesh chayah hu sh'mo" — "A living soul is his name" = the power of speech: "Vay'hi ha'adam l'nefesh chayah" — Targum: "l'ru'ach m'mal'la" [a speaking spirit]. All names are revealed only through the revealed Ma'amaros. But in the Ma'amar Sasum everything is in profound concealment — above all names.

Therefore Moshe argued: "V'im ayin" — if it is impossible to bear their sin and forgive them due to the strength of the din (from the immensity of the concealment = the force of the Tzimtzum, source of all din) — then "m'chaini na mis'sif'recha" — "erase me from Your book" — I nullify myself entirely into the root of concealment and hiddenness where there are no names at all. The essential tikun is always to reveal the concealment — to draw from Ayeh/Beraishis/Ma'amar Sasum all the revealed Ma'amaros, bringing them from concealment to revelation, revealing His Name and Kavod: "Oseh nifla'os l'vado" — "He Who performs wonders alone" (Tehillim 72) = Keser/Beraishis/Ma'amar Sasum. "Uvaruch Shaim K'vodo l'olam" — "Blessed is the Name of His Glory forever" — we must draw from there the revelation of the Name of His Glory through the revealed Ma'amaros → all names illuminate → His Kavod revealed → "V'yimalai K'vodo es kol ha'aretz" — "And His Glory will fill the entire earth." This is the entire avodah of man through Torah and mitzvos.

But now that they sinned so greatly that You do not wish to forgive due to the overwhelming concealment — therefore "m'chaini na": I do not want any chiyus drawn from the revealed Ma'amaros (= all names = chiyus). Rather, I am willing to be included always in the aspect of Ayeh, in the Ma'amar Sasum — I am willing to search and seek Your mercy there forever, until You bear their sin. And if ayin — I will remain there forever in the search and seeking of the Ma'amar Sasum, and never leave. This is "m'chaini na" — for in the Ma'amar Sasum no name exists at all. Moshe was strong in his Da'as: certainly mercy exists with Him that would forgive even the chet ha'aigel — only those mercies cannot be found due to the immensity of the concealment. He said he is willing to descend into the very heart of the concealment and seek His mercy there always. Through this precisely → Hashem was appeased and revealed to him the Thirteen Middos of Mercy — he merited drawing from concealment to revelation mercies so great they never end. All through the immense seeking and searching in the aspect of Ayeh — willing to search and seek forever.

§7

This is the aspect of breaking the Luchos. The Aseres HaDibros on the Luchos (= the entirety of the Torah) = the revealed Ma'amaros. But in Beraishis/Ma'amar Sasum everything is in concealment — yet in truth all Torah derives from there (the Aseres HaDibros = the ten Ma'amaros). When Yisrael sinned and Moshe understood that their entire tikun was to seek Him in the aspect of Ayeh until ascending to the Ma'amar Sasum — he broke the Luchos (= the Aseres HaDibros, the entirety of the Torah). He nullified himself completely, removed from himself all the wisdom contained in the seventy faces of Torah, and cast himself to the place of Yisrael's descent through their sins. This is the secret of N'filas Apayim — concealing the Panim.

Through this precisely came the entire tikun. Hashem praised him for this: "Yiyashar kochacha sheshabarta" — "Well done for breaking [the Luchos]!" (Bava Basra 14). "Yiyashar kochacha" — "Your strength" precisely — for certainly it requires immense power and courage to trust in one's strength so much as to cast oneself so low, removing all the faces of Torah (= breaking the Luchos). Moshe himself is the Torah — when he cast the Luchos from his hands and broke them, it was as though he cast and threw himself from heaven to earth. All for the good of Yisrael — he was strong in his power, knowing that precisely through this, through the great descent of breaking the Luchos, he would ascend to the ultimate ascent, searching and seeking Ayeh until ascending there. Through his immense strength he merited this → received the second Luchos → drew the Thirteen Middos of Mercy → showed the path of t'shuvah forever.

Whenever Yisrael fall to sins, chas v'shalom — they should be strong to search and seek Him from wherever they are, in the aspect of Ayeh → the descent transforms into a great ascent. They must only be strong in this — to search and seek always, however things stand, even if days and years pass. Especially in the prolonged bitterness of this galus where the concealment and hiddenness have intensified exceedingly: "V'Anochi hastair astir es panai" — "I will surely hide My face." The essential remedy and hope is only through the above path — to search and seek always in the aspect of Ayeh.

Based on LM II:12 (conclusion)
Avraham's Nisayon · Yonah · Sarah in Mitzrayim · Esther

§8

This is the aspect of "Lech l'cha mai'artzecha... el ha'aretz asher ar'eka" — "Go for yourself from your land... to the land that I will show you" (Beraishis 12). Rashi explains: He did not reveal the land to him immediately — in order to make it precious in his eyes and to give him reward. Similarly: "Al achad heharim asher omar ailecha" — "Upon one of the mountains that I will tell you" (ibid. 22). And similarly Yonah: "V'kara aleha es hak'ri'ah" — "And call upon it the calling" (Yonah 3). All this is the aspect of what is written at the end of the above Torah: even upon the greatest Tzaddikim this passes — before every Torah innovation one must traverse those confusions and doubts ("libi s'charchar" — "my heart whirls"), as explained there.

This is why Hashem did not reveal the land to Avraham immediately — so he would need to search and seek His will thoroughly. This is the essence of his nisayon [test], and the same for all Tzaddikim. As I heard from his holy mouth: during the test of every person, the person's Da'as is not complete regarding the test — for if his Da'as were complete, he would have no test at all. Hashem tested Avraham and did not reveal the land immediately, so that he would be perplexed and in doubt — yet still search and seek His will. Through this precisely he would merit that Hashem reveal His will and increase his reward — through the searching and seeking he would merit a great ascent.

Similarly the Akaidah: "Al achad heharim" — not specifying which mountain. And similarly Yonah: "V'kara aleha es hak'ri'ah" — not specifying what to call. Yonah's understanding did not accept this mission to Ninveh — as the Sages say (brought in Rashi, Yonah 1): he did not grasp the extent of Hashem's mercy, how far it reaches. Therefore Hashem led him astray — as the Sages say regarding this: "HaKadosh Baruch Hu leads the Tzaddikim astray." He did not reveal to him immediately — so that he would search and seek greatly → through this he would perceive His will and His abundant mercy: He desires to do good and desires t'shuvah even from the nations of the world, how much more so from Yisrael.

Therefore in truth, when Yonah was in the belly of the fish, he thanked Hashem for His abundant mercy, as it says: "Mibeten sh'ol shivati shamata koli... va'ani amarti nigrashti mineged ainecha... kol mishbarecha v'galecha alai avaru... ach osif l'habit el haichal kodshecha" — "From the belly of the grave I cried out, You heard my voice... I said I was driven from before Your eyes... all Your breakers and waves passed over me... yet I will continue to gaze toward Your holy sanctuary." All this is the matter of the searching and seeking above — even from the belly of the grave literally, one must cry out to Hashem. As I heard from his holy mouth, who said in these words: the main thing is "mibeten sh'ol shivati" — from the belly of the grave I cried out.

§9

This is the aspect of Sarah being taken to the house of Pharaoh, which is juxtaposed to this — all in the above aspect: the Tzadekes was compelled to descend to such an impure and filthy place, so that through the intensity of her power she would seek and search for Hashem even there → through this she would ascend with Avraham in a great ascent: "Vaya'al Avram miMitzrayim" — "And Avram went up from Mitzrayim." Through this she prepared salvation and great deliverance for Yisrael in the galus of Mitzrayim — through this the tumah of Mitzrayim could not rule over them → they went out through the ten plagues that struck Pharaoh and Mitzrayim. All this came through "Vay'naga Hashem es Par'oh v'es baiso" — "Hashem struck Pharaoh and his household" — when he took Sarah. As the Sages say: through this she drew the above path for Yisrael — that wherever they are in galus, even in the most filthy places, they should still seek and search in the aspect of Ayeh → through this they will ascend.

This is also the aspect of Esther being taken to the house of Achashvairosh — when she cried out: "Aili Aili lamah azavtani" — "My God, my God, why have You forsaken me?" (Megillah 15). Through this came the downfall of Haman-Amalak (= the intensity of the zuhama of the Sitra Achra). All in the above aspect — to instruct Yisrael that even in the filthy places they should cry out to Hashem and search and seek Him, as Mordechai and Esther did, gathering all the Jews to cry out greatly to Hashem.

So too in every generation — both the collective of Yisrael and each individual person — one must always seek Hashem from wherever he is and cry out at all times to Hashem in the aspect of "mibeten sh'ol shivati" — and never despair from crying out and seeking, forever — "Ad yashkif v'yaireh Hashem mishamayim" — "Until Hashem looks down and sees from heaven."