Likutay Halachos - Lifting Hands

Based on LM I:19 ("Tefillah LaChavakuk"), LM I:34 ("Cherpah Shavrah Libi"), LM I:54 ("Vayhi Mikaitz"), and others

The Kohanim may bless only in Lashon HaKodesh, standing, with the raising of hands, and in a loud voice.

The berachos are entrusted to the Kohanim because they are the aspect of shomray habris [guardians of the covenant]: "Yoru mishpatecha l'Yaakov... u'vrischa yintzoru" — "They shall teach Your judgments to Yaakov... and guard Your covenant" (Devarim 33). The B'nai Levi did not err with the Aigel [the Golden Calf], which was the aspect of p'gam habris. As our Sages said: "Yisrael did not worship avodah zarah except to permit for themselves illicit relations publicly." All desires — especially the desire for immorality, which is the inclusive evil of all desires — come from the shattering of the vessel of Chesed, from which fallen loves derive.

The Kohain is the aspect of ish chesed — the completeness of the upper loves. As Rabbainu z"l said on the verse "Cherpah shavrah libi" (LM I:34). Because they are in the aspect of tikkun habris, they can draw down berachos — for their vessel is whole. The opposite of Bilam the wicked, who wished to draw curses through the corruption of the vessel, being deeply immersed in this desire — as Rabbainu said on "Bikrov alai m'rai'im" (LM I:36). Therefore Bilam was killed specifically by Pinchas — for Pinchas was the tikkun habris, meriting the K'hunah through his zealotry for Hashem Tzva'os concerning p'gam habris. Therefore his exact opposite (Bilam) fell by his hand.

Therefore our Sages adjoined Bircas Kohanim to tefillah — for tefillah is also the aspect of tikkun habris, the aspect of chai bircha'in [eighteen berachos], as Rabbainu said many times.

Therefore the berachah must be in Lashon HaKodesh specifically — for sh'miras habris depends on the completeness of Lashon HaKodesh. Through Lashon HaKodesh one subdues the desire for immorality — the inclusive evil of all seventy languages — as Rabbainu said on "Tefillah LaChavakuk" (LM I:19).

Therefore they bless in a loud voice — the aspect of tikkun hada'as, which is tikkun habris — as Rabbainu said (LM I:20): for this reason we recite the Haggadah in a loud voice, since the Haggadah is tikkun habris.

Therefore it is while standing — the aspect of sitra did'churah [the masculine side] — the opposite of Bilam the wicked who would fall, because he was arail [uncircumcised], as Rashi explains.

This is the meaning of "Koh s'varchu" — "Thus shall you bless." Our Sages derived from "Koh" that the blessing must be in Lashon HaKodesh (Sotah 38). For "Koh" is the aspect of the Sh'chinah — Malchus — the completeness of Lashon HaKodesh. The essential Bircas Kohanim is to rectify the vessel of Yisrael through tikkun habris — so they are fit to receive berachos. This is: "V'samu es Sh'mi al B'nai Yisrael" — "They shall place My Name upon the Children of Yisrael" (Bamidbar 6). The Shaim [Name] is the nefesh and the vessel of life-force (LM I:56). The Kohanim through their berachah complete the vessel of Yisrael (the Name/nefesh) — and thereby: "Va'Ani avar'chaim" — "And I shall bless them" — for the berachah automatically rests upon them once they become worthy vessels.

The meaning of the berachah: "Y'var'checha Hashem" — with money; "v'yishm'recha" — from damaging forces (Midrash Rabbah 11). Money is the guarding of the nefesh (LM I:59). Through sh'miras habris one merits wealth, and through this the nefesh is guarded.

"Ya'air Hashem panav ailecha" — this is anpin n'horin [a luminous countenance] that comes through tikkun habris (LM I:23). "Panav ailecha" specifically — one merits that one's face becomes purified until His face shines within yours: panim b'fanim [face to face] (LM I:19).

"Yisah Hashem panav ailecha" — this is the tikkun of the desire for eating. Through this one merits n'si'as panim [the lifting of the countenance]: "Shall I not lift My face for Yisrael, who are exacting with themselves from a k'zayis to a k'baitzah?" (Berachos 20) — as Rabbainu said (LM I:47). Through sh'miras habris achieved via completeness of Lashon HaKodesh, one's eating comes from the radiance of the light of the power of Ma'aseh Beraishis (LM I:19) — the tikkun of eating.

"V'yasaim l'cha shalom" — through all this one merits shalom. Through sh'miras habris one merits shalom: "Hin'ni nosain lo es brisi shalom" — "Behold I give him My covenant of peace" (Bamidbar 25) — the opposite of the insults and shaming that come through p'gam habris ("Cherpah shavrah libi"). Also through tikkun of the desire for eating one merits shalom (LM I:39).

Why only on Yom Tov outside Eretz Yisrael

This is why we practice outside Eretz Yisrael not to bless Bircas Kohanim except on Yom Tov. Outside Eretz Yisrael, we are under the dominion of the seventy nations' ministers. Therefore there is insufficient power to subdue them through Bircas Kohanim (the completeness of Lashon HaKodesh) — except on Yom Tov, when we rectify malchus d'kedushah and subdue malchus har'sha'ah of the nations, as Rabbainu said on "Vay'shasaif Shmuel es Agag" (LM I:135). Then Lashon HaKodesh (malchus d'kedushah) has power to subdue the evil of the seventy nations — therefore we bless Bircas Kohanim then. This is what we say in the Yom Tov Kiddush: "Asher bachar banu mikol am, v'rom'manu mikol lashon" — "Who chose us from all nations and elevated us above all languages" — for then Lashon HaKodesh is elevated and the seventy languages (malchus har'sha'ah) are subdued.

Why not on Shabbos

On Shabbos we do not raise the hands, even though Shabbos's kedushah is superior — indeed, precisely because of this! The completeness of Lashon HaKodesh is achieved through lashon targum [the Aramaic language] — by elevating the good within the targum. On Yom Tov, the nations still have some hold, and we subdue them through the kedushah of Yom Tov — therefore the completeness of Lashon HaKodesh and N'si'as Kapayim apply. But on Shabbos, evil is completely nullified and ceases — the good of the targum has already been elevated to Lashon HaKodesh and the evil nullified (this occurs on Erev Shabbos through the washing in hot water). On Shabbos itself it is irrelevant to mention the evil of the seventy nations at all — Shabbos is entirely holy. Therefore we do not raise hands on Shabbos: there is no need to subdue the nations' evil, since it was already nullified on Erev Shabbos. Shabbos is complete cessation.

This is why we don't mention "asher bachar banu... v'rom'manu mikol lashon" in the Shabbos Kiddush or tefillah (as we do on Yom Tov) — Shabbos is above all this.

Therefore the kedushah of Yom Tov depends on Yisrael (who sanctify the month) — since the nations still have some hold, action is required to sanctify it. The essential thing depends on dibbur: saying "m'kudash, m'kudash" — for dibbur is Lashon HaKodesh, through which kedushah is drawn into Yom Tov and the nations' evil is subdued. But Shabbos needs none of this — Shabbos k'vi'ah v'kayamah [Shabbos is fixed and established] — evil is completely nullified, no need to sanctify it, for it is holy of itself.

Dreams during N'si'as Kapayim

Therefore we petition regarding dreams during N'si'as Kapayim — for the interpretation of dreams depends on the completeness of Lashon HaKodesh: through complete Lashon HaKodesh one can interpret dreams (LM I:19). During N'si'as Kapayim (the completeness of Lashon HaKodesh), we petition regarding dreams — to turn them to good through the Kohanim, in whom interpretation depends.

Why with raised hands

[Connected to the above:] The blessing must be with N'si'as Kapayim — for Bircas Kohanim subdues the evil of the nations (all the desires). This is the ko'ach ham'dameh [the imaginative faculty] in the heart that craves all desires (LM I:54). Through this, the atzvus ru'ach [depression of spirit] from the nations' desires is subdued — the aspect of anpin chashuchin [darkened countenance], sadness and melancholy.

Our Sages said (Shabbos 139): through "v'ra'acha v'samach b'libo" — "he will see you and rejoice in his heart" — Aharon merited the K'hunah. Through joy of the heart, one subdues the ko'ach ham'dameh (the fallen loves = atzvus ru'ach). As Rabbainu wrote (LM I:54): through "u's'machtem b'chol mishlach yedchem" — "you shall rejoice in all the work of your hands" — one subdues the ko'ach ham'dameh. Through this one merits the K'hunah — the Kohain, ish chesed, the completeness of the upper loves. The verse about Aharon: not only would he not be jealous of Moshe's greatness (the aspect of ra ayin [evil eye]), but moreover he would be guarded from the ko'ach ham'dameh entirely — "he will see you and rejoice in his heart," the opposite of the ko'ach ham'dameh.

Through Bircas Kohanim, which subdues the ko'ach ham'dameh (atzvus ru'ach), the limbs are nechelalin [hollowed/opened] — becoming the aspect of: "Nisah l'vavainu el kapayim el Ail bashamayim" — "Let us lift our hearts upon our hands to God in heaven." "Ki esah el shamayim yadi" — "When I raise My hand to heaven." This is the aspect of N'si'as Kapayim. (See the teaching beginning "U'v'Yom HaBikkurim," LM I:56.)

Based on the Chanukah teaching, LM II:2

See there the entire teaching well: through Halachos — which are the aspect of todah [thanksgiving] and hoda'ah [acknowledgment], the aspect of sha'ashua Olam HaBa [the delight of the World to Come] — through this, the light of truth is revealed. This light shines through three Names upon the dibbur [speech], and the dibbur is completed. The completeness of dibbur is Lashon HaKodesh, which is connected to Shabbos — in the aspect of (Sotah 38): "Koh s'varchu" — "Thus shall you bless" — in Lashon HaKodesh. Through this, the simchah of Shabbos is drawn into the six weekdays. Then achdus haPashut [the simple Unity] is revealed — and one knows that all the p'ullos mishtanos [diverse actions/operations] of the six weekdays all derive from the simple One, blessed be He.

§1

This is the aspect of Bircas Kohanim in Lashon HaKodesh, which was placed between Hoda'ah [the Modim berachah] and Shalom [the Sim Shalom berachah]. The Kohain is the ish haChesed, the aspect of chasadim — therefore he merits Halachos: "Yoru mishpatecha l'Yaakov" (Devarim 33). And: "He shall come to the Kohain or the Shofait" — to inquire the halachah from them. The Halachos were entrusted to the Kohanim, for they are the aspect of chasadim — and the Halachos are the aspect of chasadim, as explained there.

Through this they merit emes [truth]: "Tumecha v'Urecha l'ish chasidecha" — "Your Tumim and Urim to Your devout one" — the Kohain who merits truth through the Halachos (chasadim). Therefore the Kohain merits completeness of dibbur: "V'hu yihyeh l'cha l'feh" — "He shall be your mouth" (Shemos 4) — said regarding Aharon the Kohain. Therefore the berachah in Lashon HaKodesh was entrusted to the Kohanim — Bircas Kohanim, "Koh s'varchu" — "Thus shall you bless" — in Lashon HaKodesh — for they merit completeness of dibbur (Lashon HaKodesh) through the Halachos.

Therefore they must bless with simchah, as stated in the Shulchan Aruch — for Bircas Kohanim (Lashon HaKodesh) is connected to Shabbos, through which the simchah of Shabbos is drawn into the weekdays.

Therefore immediately after Bircas Kohanim we say Sim Shalom — the aspect of shalom and achdus haPashut revealed through Bircas Kohanim in Lashon HaKodesh (connected to Shabbos).

Therefore the Kohain uproots his feet during the avodah [begins walking toward the duchan] — for the essential Bircas Kohanim is for the sake of the avodah: to rectify the aspect of eved [servant], the aspect of Metatron. Through Bircas Kohanim (Lashon HaKodesh), the simchah of Shabbos is drawn into the six weekdays — the aspect of eved Metatron. Tefillah is called avodah: "The first three berachos — like a servant praising his master; the middle ones — like a servant requesting reward from his master" (Berachos 34). In tefillah a person is like an eved, the aspect of Metatron, comprised of the chai bircha'in [eighteen berachos] of tefillah. One must draw from the simchah of Shabbos to the aspect of eved Metatron: "Ivdu es Hashem b'simchah" — "Serve Hashem with joy" (Tehillim 100). This is accomplished through Bircas Kohanim.

Therefore in the avodah he uproots his feet — hinting that he uproots his feet toward Bircas Kohanim, through which the avodah will be rectified with the simchah of Shabbos. The very walking (halichah) is itself a dimension of the berachah — for the Halachos are called "halachos" after halichah [walking], as explained there. Therefore the Kohanim request during their walking: "Y'hi ratzon shet'hai habrachah..." — "May it be Your will that the berachah..." — for the walking (hinting at Halachos) is the segulah of the berachah, since the essential berachah is through Halachos.

The three berachos of Bircas Kohanim contain three Names — hinting at the three Names of truth. These three Names are the aspect of the three lines of truth. The essential Bircas Kohanim is shalom — the aspect of shalom and achdus haPashut revealed through Bircas Kohanim in Lashon HaKodesh (connected to Shabbos).

§2

This is the aspect of Nefilas Apayim [falling on one's face] after tefillah — when the ultimate yichud, the aspect of achdus haPashut, is revealed. The matter of the falling — one must actually fall on one's face. In the Writings [of the Arizal] it says this is an actual n'filah [descent] — casting oneself down to the lowest levels.

During the weekdays (the aspect of Olam HaZeh), it is impossible to be included in the kedushah of yichud (achdus haPashut) except through falling and descent — which is the ultimate ascent. As explained by Rabbainu (LM II:12) regarding the concept of tachlis ha'aliyah [the ultimate ascent]: when one falls, chas v'shalom, to the lowest places, and there seeks and searches "Ayeh m'kom k'vodo" — "Where is the place of His glory?" — THIS is the ultimate ascent. For Ayeh is the upper kedushah.

This is Nefilas Apayim: at the very time of falling and descent, precisely then is the ultimate yichud — the ultimate ascent. For Ayeh (the upper kedushah) is the achdus haPashut that no thought can grasp at all — the aspect of Ayeh. To reach this upper kedushah requires descent — which IS the ultimate ascent.

This is why we say Viduy [confession] before Nefilas Apayim — for this falling/descent that is the ultimate ascent is the aspect of teshuvah: when one seeks and searches "Ayeh m'kom k'vodo" — this is the essential teshuvah.

This is the aspect of the Thirteen Middos [Attributes of Mercy] recited then — the thirteen tikkunay dikna [rectifications of the "beard"] drawn from Arich Anpin — the aspect of Keser, the aspect of Ayeh.

Therefore there is no Nefilas Apayim on Shabbos and Yom Tov. On Shabbos and Yom Tov, there is the actual revelation of achdus haPashut — therefore no descent is needed for the sake of ascent. Only on weekdays (the aspect of Olam HaZeh, diverse actions) — even the weekday tefillah itself consists of diverse actions (thirteen different middle berachos) — when one wishes to be included in achdus haPashut, one can only reach this ascent through descent (Nefilas Apayim). Then all diverse actions are included in achdus haPashut.

But on Shabbos and Yom Tov (the aspect of Olam HaBa), there is the actual revelation of achdus haPashut: "Bayom hahu yihyeh Hashem Echad" — "On that day Hashem will be One" (Zechariah 14). Therefore all middle berachos are included in one berachah (only one middle berachah is said). No falling/descent is needed — falling is only to reach the ascent (kedushah of Shabbos = achdus haPashut). On Shabbos itself this is unnecessary. Similarly, any day with additional kedushah (derived from Shabbos, the totality of kedushah) — since Shabbos-kedushah is present, no Nefilas Apayim is needed. These are the days on which we do not fall on our faces, as listed in the Shulchan Aruch.

§3

This is the aspect of K'dushah D'Sidra [the Kedushah of U'va L'Tziyon], which was composed in lashon targum [Aramaic] — the targum is included within the Kedushah. The p'ullos mishtanos that are included in achdus haPashut through the tikkunim of tefillah — this is the aspect of lashon targum ascending and being included in Lashon HaKodesh.

Targum is the aspect of Aitz HaDa'as Tov VaRa [the Tree of Knowledge of Good and Evil] (LM I:19) — the aspect of Metatron — the six weekdays — diverse actions. For all diverse actions are the aspect of the Tree of Knowledge of Good and Evil. Kedushah itself is entirely good, entirely one — no divergent action exists there, chas v'shalom — only entirely one, entirely good. As soon as a divergent action is found, there is a hold of evil — the Tree of Knowledge of Good and Evil. (See LM I:51, "Amar Rabbi Akiva: k'shetagia l'avnay shayish tahor..." — "Rabbi Akiva said: When you reach the stones of pure marble [do not say 'water, water']")

Targum (the Tree of Knowledge = Metatron = diverse actions = weekdays) is now included in kedushah, within Lashon HaKodesh (connected to Shabbos) — the Kedushah is recited in Lashon HaKodesh AND in lashon targum, and the targum is included in the Kedushah. This = diverse actions included in achdus haPashut (the essence of kedushah).

This is why our Sages said: "The world stands on K'dushah D'Sidra" (Sotah 49a). The essential sustaining of the world is for the tachlis — that everything return and be included in its root. For this the world was created, and on this it stands. The world stands on K'dushah D'Sidra — composed in lashon targum — the diverse actions included in achdus haPashut. This is the world's sustaining: the wondrous thing that diverse actions (the world and all that fills it) receive life-force from and are drawn from achdus haPashut. This can only be through K'dushah D'Sidra — through which all diverse actions are included in achdus haPashut.

§4

This is the aspect of Shir Shel Yom [the daily Psalm] recited after K'dushah D'Sidra — in which we mention Shabbos every day: "Today is the first day of the week" [literally: "the first day in Shabbos"]. This is to remember Shabbos each day — to draw the simchah of Shabbos into the six weekdays. This is the Shir Shel Yom itself: all songs are essentially from Shabbos (Olam HaBa, where the future song will be aroused). The songs of the weekdays (Olam HaZeh) are only what is drawn from Shabbos into the weekdays — song and simchah. Therefore we first say "Today is the first day of the week" and then say the song — for the song derives from the simchah of Shabbos drawn into the weekdays.

This is also the aspect of Ketores after tefillah — the aspect of simchah: "Ketores y'samach laiv" — "Incense gladdens the heart" — for now one merits simchah through the simchah of Shabbos drawn into the weekdays.

Then we conclude with Halachos and Shalom: "Kol hashoneh halachos b'chol yom..." — "Whoever studies halachos every day is assured of the World to Come" — for this encompasses all the aspects above. Everything is accomplished through Halachos, through which one merits shalom — the aspect of achdus haPashut that is revealed.

Baruch Hashem l'olam, Amain v'Amain!

This is also the aspect of K'dushah D'Sidra on Motza'ai Shabbos: immediately upon the departure of Shabbos and the beginning of the weekdays, we recite K'dushah D'Sidra (in Lashon HaKodesh and lashon targum) — to draw the kedushah of Shabbos into the six weekdays by connecting and including lashon targum within Lashon HaKodesh (connected to Shabbos), reciting the order of Kedushah in them.

Therefore on Shabbos and Yom Tov we do not recite K'dushah D'Sidra in Shacharis — only at Minchah. They do not need kedushah drawn upon them — they themselves are holy (Yom Tov also reveals Shabbos-kedushah). Only at Minchah, which is close to the weekdays (Minchah is linked to the following day regarding Tachanun) — therefore K'dushah D'Sidra is said then.

Based on LM I:31 — "Is Lan Baira B'Dabra" (The Well in the Field)

§1

See there the entire teaching well:

In brief: Tzedakah is the aspect of the galgalim [celestial spheres]. The tzedakah is incomplete — it ought to have nineteen berachos corresponding to seven planets and twelve spheres. Yet our Sages said (Bava Basra 9b): "One who gives tzedakah is blessed with six berachos, and one who appeases [the poor person] with eleven" — still short. This indicates that tzedakah has no completeness except through emunah, which is the source of all berachos.

Emunah depends on the Bris [covenant]. Sh'miras habris operates in two aspects — the aspect of Malach Hashem Tzva'os. One who merits sh'miras habris: Chesed is revealed — love, yearning, and kisufin [longing] for Hashem. Through this, n'fashos [souls] are made and n'kudos [vowel-points] are formed for the letters — the letters of Torah are configured to receive good.

Not only must one have yearning and longing — one must also express the kisufin with one's lips, so the nefesh emerges from potential into actuality. This is the aspect of gilgulai han'fashos [transmigrations of souls] and zivugay han'fashos [unions of souls]: the is'arusah dil'satah [awakening from below] (longing toward the holy thing) creates a nefesh nukva [feminine soul]; then the holy thing longs back — the is'arusah did'churah [awakening from above] creates a nefesh d'churah [masculine soul].

When one becomes a ba'al nefesh [a person of soul]: all one's eating and meals are in the aspect of Lechem HaPanim [the Showbread]. Then all the nations toil for his sustenance, and the aspect of Panim [the Face / Divine countenance] is revealed — the light of the sun — "V'lo yikanef od morecha" — "Your Teacher shall no longer be hidden" (Yeshayahu 30) — for the face of Hashem is revealed, "ki sar tzilam" — "their shade has departed." These are exceedingly lofty matters.

§2

This is the aspect of Bircas Kohanim. The Kohain is ish haChesed. He is the Chesed that is revealed through sh'miras habris — the Chesed that rests upon the bris shalom: "Hin'ni nosain lo es brisi shalom... bris k'hunas olam" — "Behold I give him My covenant of peace... a covenant of eternal priesthood" (Bamidbar 25). The K'hunah (Chesed) is revealed through sh'miras habris. The Kohanim are in the aspect of sh'miras habris: "Ki shamru imrasecha u'vrischa yintzoru" (Devarim 33).

Therefore the Kohain is in the aspect of ratzon and kisufin [will and longing]. All the korbanos are through the Kohain, and in every korban "ratzon" is mentioned: "Lirtzon'chem tizb'chuhu" — "For your acceptance shall you slaughter it" (Vayikra 19). Only the Kohain can offer korbanos l'ratzon, because the Kohain IS the aspect of ratzon — Chesed, love, yearning.

Therefore the Rav who resembles a Malach Hashem Tzva'os — who is in the aspect of sh'miras habris in both aspects, through which Chesed (love, yearning, kisufin) is revealed — this Rav is called "Kohain": "Ki sifsay Kohain yishm'ru da'as, v'Torah y'vakshu mipihu — ki Malach Hashem Tzva'os hu" — "The lips of a Kohain shall guard knowledge, and Torah they shall seek from his mouth — for he is an angel of Hashem Tzva'os" (Malachi 2). Our Sages derived (Mo'ed Katan 17): "If the Rav resembles a Malach Hashem Tzva'os — seek Torah from his mouth." Rabbainu z"l explained: when the Rav is in the aspect of sh'miras habris, Chesed (kisufin) is revealed, and he must express the kisufin from his mouth — through which the letters of Torah are configured for good. "Torah y'vakshu mipihu" — the letters of Torah REQUEST to be configured through this Rav who resembles a Malach Hashem Tzva'os.

Therefore the Kohain was commanded with extra kedushah regarding the bris, more than a Yisrael: "K'doshim yihyu... ishah zonah vachlalah... u'g'rushah lo yikachu." Through bris, Chesed is revealed → ratzon and kisufin → the Kohain IS the Rav described above.

This is: "Tumecha v'Urecha l'ish chasidecha... ki shamru imrasecha u'vrischa yintzoru — yoru mishpatecha l'Yaakov v'Sorascha l'Yisrael" — the Kohain (ish chasidecha) merits this through sh'miras habris ("they guarded Your word and Your covenant they watch") → therefore "they shall teach Your judgments to Yaakov and Your Torah to Yisrael." He is truly fit to teach mishpat and Torah, for "Torah y'vakshu mipihu" — the letters request to be configured through the Kohain/ish haChesed/the Rav described above.

When the Kohain teaches Torah to Yisrael, he configures the letters of Torah for good — because he is in the aspect of Chesed through bris.

Thus: the Kohain = bris = Chesed. Therefore all berachos come through the Kohain — for all berachos are incomplete without emunah, and emunah depends on sh'miras habris. Through bris → Chesed is revealed → kisufin d'kedushah → letters of Torah configured for good → berachos flow. The letters of Torah have no action except according to how they are configured through kisufin — for good or, chas v'shalom, the opposite. (See in the teaching after the maimrah d'savay d'vay asunah — "Zivugan v'hitztarfusan shel ha'osiyos.")

Through kisufin d'kedushah all berachos flow. Through the Chesed revealed via sh'miras habris (ratzon/kisufin) — all berachos are completed, their completeness being through emunah that depends on sh'miras habris.

This is Bircas Kohanim: the Kohain (ish haChesed through bris) draws berachos to Yisrael — all berachos are completed through him.

"Y'var'checha Hashem" — with money. As explained at the end of the teaching: one who is a ba'al nefesh (through Chesed/ratzon/kisufin d'kedushah) — his eating and parnasah are in the aspect of Lechem HaPanim. Then all the nations toil for his sustenance. Then "sar tzilam" — the nations (the shade covering the sunlight) depart and the light of the sun is revealed: "V'hayu ainecha ro'os es morecha" — "Your eyes shall see your Teacher." This is: "Y'var'checha Hashem" — with money (Midrash Rabbah 11). Through the Kohain (Chesed), great money and parnasah are drawn — the aspect of Lechem HaPanim, where all toil for his sustenance.

"V'yishm'recha" — from damaging forces. This = "sar tzilam." The nations of the world who are the "shade" covering the sunlight — they ARE the mazikay alma [damagers of the world]. Now that they cover the sun: "Yomam hashemesh lo yakekah, v'yarai'ach balaylah... Hashem yishmorcha" — "By day the sun shall not strike you, nor the moon by night... Hashem shall guard you" — for now we need guarding from the sun and moon, since the nations (the damagers) cling to them. The Kohain (ish haChesed) draws parnasah (Lechem HaPanim) → the sunlight is revealed ("sar tzilam") → the nations clinging to the sun are subdued → one is guarded from the damagers.

"Ya'air Hashem panav ailecha" — the aspect of Panim is revealed: parnasah in the aspect of Lechem HaPanim, the face of Hashem revealed — "V'lo yikanef od morecha."

§3

The essential Bircas Kohanim is during tefillah. The tefillah — chai bircha'in ditzlosah [eighteen berachos of prayer] — is in the aspect of bris: Tzaddik chai almin [the Righteous One, life of the worlds]. Therefore the essential tefillah is merited by the Tzaddikim — for the essential tefillah is to draw great good, shefa, and berachah to Yisrael. The completeness of berachos is through emunah. Tefillah IS emunah: "Vayhi yadav emunah" — Targum: "Prisan bitzeloh" — "Spread out in prayer" — as Rabbainu z"l brought many times. Emunah depends on bris = chai bircha'in = Tzaddik.

This is chai bircha'in PLUS Bircas HaMinim. The essential emunah IS Bircas HaMinim — praying to uproot the Minim and deniers so emunah is revealed in the world. Therefore the essential tefillah depends on Bircas HaMinim: "In all berachos, if the sh'liach tzibbur errs they do not remove him — except for Bircas HaMinim" (Berachos 29).

Chai bircha'in (sh'miras habris/Tzaddik) + Bircas HaMinim (emunah revealed/Minim subdued) = nineteen berachos — corresponding to thirteen galgalim + seven planets = the COMPLETENESS of berachos. As the teaching opens: tzedakah was lacking — only seventeen berachos instead of nineteen. Through tefillah (emunah revealed through bris), all berachos are completed → nineteen berachos. Therefore the tefillah in total is nineteen berachos.

§4

Then Chesed is revealed — love, ratzon, and kisufin d'kedushah for Hashem. One must express the kisufin with the mouth. This is the essential tefillah — avodah sheb'laiv [service of the heart], d'vaikus, yearning, kisufin — and one must express the tefillah with the mouth to bring the nefesh from potential to actuality. Through this the order of tefillos was established.

Through the yearning and kisufin, zivugin [unions] are made: one's longing for the holy thing = is'arusah dil'satah → creates nefesh nukva. The holy thing longs back = is'arusah did'churah → creates nefesh d'churah.

This is Bircas Kohanim during tefillah. The Kohanim may not ascend the duchan until the sh'liach tzibbur calls them — derived from "Emor lahem" — "Say to them" — they must be told and called, and only then do they ascend to bless Yisrael. Similarly, each word of Bircas Kohanim must be read to them word by word (OC 128:13).

The tefillah (d'vaikus/kisufin d'kedushah) is is'arusah dil'satah — tefillah = Malchus = the feminine awakening. The Kohain vis-à-vis klal Yisrael is d'churah = is'arusah dil'ailah [awakening from above] — the Kohain = the Rav / the Tzaddik of the generation. The Tzaddik and klal Yisrael are d'char and nukva. Therefore the Chesed of the Kohain (source of all berachos) is aroused to draw berachah only during tefillah — through being CALLED. For is'arusah dil'satah must precede is'arusah dil'ailah. During tefillah (kisufin d'kedushah = is'arusah d'nukva), the Kohain (ish haChesed = is'arusah did'churah / dil'ailah) is aroused. He must be called with the mouth specifically — "Emor lahem" — for the essential emergence of the nefesh from potential to actual is through the mouth: "Nafshi yatz'ah b'dabro" — "My soul departed when he spoke."

When the Kohain is called with the mouth during tefillah, the upper Chesed is aroused (is'arusah dil'ailah) — the Kohain (ish haChesed) ascends and blesses Yisrael — all berachos are completed. The reading of each word to the Kohain word by word is the same principle: the Kohain = is'arusah dil'ailah, aroused specifically through is'arusah dil'satah. The one davening reads each word first → the Kohain (upper Chesed) is aroused → blesses Yisrael.

This is why we practice blessing a traveler with Bircas Kohanim. Through Bircas Kohanim, the derech [road/journey] is rectified from all suffering and pain of travel. All suffering on the road is caused by the galgalay harakia [celestial spheres] — and all depends on the bris. Through Bircas Kohanim (Chesed revealed through bris → all berachos completed corresponding to the galgalim through emunah sustained by bris), one is saved from all suffering on the road — for the roads are rectified through bris = Bircas Kohanim.

Based on LM I:22 — "Chosam B'soch Chosam" (A Seal Within a Seal)
We have already discussed this Torah many times.

§1

This is the aspect of N'si'as Kapayim [the raising of hands]. The Kohanim, through raising their hands in Bircas Kohanim, draw down the aspect of chosam hayadayin [the seal of the hands] — the aspect of emunah: "Vayisah Aharon es yadav el ha'am vay'var'chaim" — "Aharon raised his hands toward the people and blessed them" (Vayikra 9).

As explained in the Torah above: to merit the chosam hayadayin, one must fill the hands from the Seven Shepherds: "Shiv'as yamim t'malai yadam" — "Seven days shall you fill their hands" (Shemos 29). The Kohanim specifically merit this, for this verse was said regarding the inauguration of the K'hunah. All this was to rectify the sin of the Aigel [the Golden Calf] — avodah zarah = p'gam habris — whose power operated specifically through the hands: "Vayikach miyadam vayatzar oso baCheret" — "He took from their hands and fashioned it with a graving tool."

Afterward, when Hashem was appeased and wished to forgive and rectify this sin, He commanded the building of the Mishkan. At the inauguration of the Mishkan and the Kohanim: "Seven days shall you fill their hands" — the tikkun of chosam hayadayin = emunah received from the Shepherds. The Kohanim merit this. Thus the Kohanim merit the chosam hayadayin = emunah = Yerushalayim kiryah ne'emanah [Yerushalayim, the faithful city]. Therefore all the Kohanim's avodah is in Yerushalayim specifically — for the completeness and building of Yerushalayim (emunah) is through the Kohanim who merit the chosam hayadayin (emunah).

§2

This is Bircas Kohanim at the conclusion of tefillah, near Sim Shalom. As explained in the Torah: it is impossible to merit closeness to the Seven Shepherds (who fill the chosam hayadayin, from whom emunah flows) except through azus d'kedushah [holy boldness]. And holy boldness can only be merited through simchah and joy.

The essential simchah is merited through Na'aseh v'Nishma ["We shall do and we shall hear"] — Torah and tefillah = nigleh [the revealed] and nistar [the hidden]. Tefillah is the aspect of nistar/Nishma — d'vaikus and bitul to the Ain Sof. Each person must constantly ascend from level to level — making the Nishma into Na'aseh (from hidden to revealed, from tefillah to Torah). Then one has a new, higher Nishma. And so on forever.

The Nishma (tefillah) is the aspect of Beraishis = yirah = the ma'amar hashaleim [the complete utterance]. Through this one merits simchah — for the completeness of simchah is through tefillah (yirah shelaimah). Through simchah → azus d'kedushah → one shatters the azus haguf [the boldness/coarseness of the body] → merits closeness to the n'shamah and to the Tzaddik of the generation → the body receives from the n'shamah → all the world receives from the Tzaddik all the illuminations and perceptions that the n'shamah and Tzaddik constantly perceive.

Then emunah is completed = Yerushalayim kiryah ne'emanah. Emunah is called "Yerushalayim" = yirah shaleim [complete fear/awe] — for its building is through the Nishma (Beraishis/yirah/the complete utterance = yirah shaleim).

§3

Therefore, at the conclusion of tefillah (tefillah = Nishma/nistar), when one reaches Bircas R'tzai and Modim (the final berachos — "like a servant who received reward from his master" (Berachos 34)), one must merit attaining the Nishma — making the Nishma into Na'aseh = Yerushalayim yirah shaleim.

This is Bircas R'tzai — the aspect of yirah. As we say there (when the Kohanim wish to raise their hands): "V'sham na'avd'cha b'yirah" — "And there we shall serve You with awe." The berachah concludes: "She'os'cha l'vad'cha b'yirah na'avod" — "You alone shall we serve with awe." Therefore the Kohanim then uproot their feet for N'si'as Kapayim.

Then they bless Yisrael near Sim Shalom — the essential berachah is shalom (the conclusion of their blessing): "V'yasaim l'cha shalom" — "And He shall grant you peace." The essential N'si'as Kapayim is to draw the chosam hayadayin = Yerushalayim kiryah ne'emanah — merited through tefillah (Nishma). Therefore they raise their hands during tefillah specifically, principally near Sim Shalom. The essential berachah = "V'yasaim l'cha shalom" = the ma'amar hashaleim. They uproot their feet during the avodah (yirah), then bless with shalom = yirah shaleim = Yerushalayim kiryah ne'emanah = the chosam hayadayin drawn by the Kohanim through raising their hands.

§4

In truth, everything is one and interdependent. As explained in the Torah: one must receive completeness of emunah from the Tzaddik of the generation (the totality of the Seven Shepherds). Likewise each person must receive from his own n'shamah all the illuminations and perceptions that the n'shamah perceives — so the body also knows of them. All this is only through azus d'kedushah. And azus through simchah = Na'aseh v'Nishma. The completeness of simchah is through the Nishma. One must constantly go from level to level — making Nishma into Na'aseh, having a higher Nishma — until included in the Ain Sof. Then one merits simchah → azus → receives illuminations from the n'shamah and Tzaddik → emunah is completed, chosam hayadayin is completed.

At first glance it seems one cannot merit closeness to one's n'shamah and the Tzaddik except through the upper Na'aseh v'Nishma (inclusion in Ain Sof). If so, this is very puzzling: if one already merited such a lofty Na'aseh v'Nishma (perceiving the hidden), one has certainly already received great illumination from the n'shamah — for the perception of Nishma IS itself the illumination of the n'shamah! And if so, he already shattered the azus of the body!

But in truth, the matters are bound together. The perception of Nishma IS the illuminations one must receive from the n'shamah and Tzaddik. Everything the body and world receive from the n'shamah and Tzaddik = Nishma/nistar that was previously hidden from them. The flow of the matter: Nishma is the name given while the perception is still hidden. Once one merits attaining it, it is no longer called Nishma but Na'aseh. Then there is a higher Nishma above it. And so on forever.

The essential Na'aseh v'Nishma at every level = nigleh/nistar = Torah/tefillah. Through this → simchah → azus d'kedushah → receive illuminations from n'shamah and Tzaddik (= the attainment of Nishma/nistar itself). Then emunah is completed = chosam hayadayin = Yerushalayim kiryah ne'emanah = yirah shaleim (merited through the Nishma = yirah/ma'amar hashaleim). The attainment of Nishma IS Yerushalayim kiryah ne'emanah = completeness of emunah received from Tzaddik and n'shamah.

A mashal [parable]: A simple person standing at the lowest level. His Na'aseh = studying Torah in simplicity. His Nishma (the hidden/nistar) = even some small level above him — he does not yet know any path or counsel in avodas Hashem. All paths and counsel are Nishma/nistar for him. His tefillah/d'vaikus = he must daven much to Hashem, nullify himself, engage extensively in hisbodedus and conversations between himself and his Creator, supplications and requests. All this is Nishma/tefillah — praying to Hashem to show him a path and counsel for His avodah, currently hidden from him in the aspect of Nishma.

Through this d'vaikus and tefillah itself (Nishma), one merits simchah: "V'simchas olam al rosham" — "Everlasting joy upon their heads" — formed from Na'aseh v'Nishma = Torah and tefillah. Through his simple Torah study at his level + his tefillah and hisbodedus (spreading his hands, prostrating before Hashem, asking to be shown the hidden path) — through this itself he merits simchah → azus d'kedushah → the azus of his body is shattered → he receives illumination from his n'shamah and from the Tzaddik of the generation. He attains the Nishma/nistar — the path and counsel that was hidden from him. Then according to his level, emunah is completed = chosam hayadayin = Yerushalayim kiryah ne'emanah = yirah shaleim, merited through the Nishma (yirah/ma'amar hashaleim). The attainment of Nishma itself IS Yerushalayim kiryah ne'emanah = completeness of emunah received from the Tzaddik and n'shamah.

§5

The rule: at every level, when one merits ascending from this Na'aseh v'Nishma to a higher Na'aseh v'Nishma — this IS the illuminations received from the n'shamah and Tzaddik. One merits this through Na'aseh v'Nishma itself (nigleh/nistar, Torah/tefillah). Through the tefillah and d'vaikus — davening and clinging to Hashem while the matter is still hidden — through this itself one merits simchah → azus d'kedushah → shatters azus of the body → receives illumination from n'shamah and Tzaddik (= the attainment of Nishma/nistar). Then emunah is completed = Yerushalayim kiryah ne'emanah = chosam hayadayin.

Then the Nishma/nistar becomes Na'aseh/nigleh — and there is a higher Nishma above it. One again davens, prostrates, engages extensively in hisbodedus asking Hashem to reveal this higher Nishma/nistar. This tefillah and hisbodedus IS Nishma. Through it, one again shatters the azus d'Sitra Achra even more, receives an even greater illumination from n'shamah and Tzaddik (= the higher Nishma attained). Then Yerushalayim kiryah ne'emanah is built even more. And so from level to level, forever.

§6

Before ascending from this Na'aseh v'Nishma to a higher one, one must have a y'ridah [descent] before the aliyah — and the y'ridah IS the ultimate aliyah. This y'ridah before the aliyah is itself the azus haguf that intensifies each time one wishes to advance from level to level.

The essential shattering of the azus haguf / azus d'Sitra Achra is through simchah specifically — one cannot overpower it except through simchah and joy. Simchah is merited through Na'aseh v'Nishma (Torah and tefillah): through one's Torah study + tefillah and hisbodedus (praying to Hashem to merit ascending to a higher level). The essential is through tefillah and hisbodedus (Nishma) — the essential completeness of simchah. Through tefillah and hisbodedus one is strengthened in simchah and overpowers with azus v'akshanus gadol d'kedushah [great holy boldness and stubbornness], shattering the azus of the body, transforming the y'ridah into aliyah, and meriting the attainment of the Nishma/nistar one prayed for — which IS the illumination from n'shamah and Tzaddik → Yerushalayim kiryah ne'emanah is completed.

§7

Through all this, N'si'as Kapayim at the conclusion of tefillah in the last three berachos is well explained. Tefillah = Nishma — praying to Hashem to attain the Nishma/nistar. The essential tefillah is for the healing and sustenance of the nefesh (LM I:14).

At the conclusion of tefillah (the middle berachos), when we trust that Hashem hears every mouth's prayer and will fulfill our requests (as we conclude: "Baruch Atah... Sho'mai'a Tefillah" — "Blessed are You... Who hears prayer"), we begin the last three berachos ("like a servant who received reward from his master"). Then we mention yirah: "She'os'cha l'vad'cha b'yirah na'avod" — "You alone shall we serve with awe" — for yirah = the ma'amar hashaleim merited through tefillah. Yerushalayim (chosam hayadayin) begins to be completed. Therefore the Kohanim then uproot their feet for N'si'as Kapayim.

Then we say Modim — bowing and giving thanks to Hashem for all the nisim v'nifla'os [miracles and wonders] He performs with us every day and at all times: "Modim anachnu... v'al nisecha sheb'chol yom imanu v'al nifl'osecha..." — "We give thanks... for Your miracles that are with us every day, and for Your wonders..." The essential hoda'ah is for the salvation of the nefesh — the miracles and wonders and kindnesses Hashem performs with each person of Yisrael every day and every moment, arranging circumstances for one's benefit so that ultimately one will have tikkun forever.

If one wishes, one can merit great and wondrous heights at any moment of awakening to return to Hashem. For Hashem is good to all always, and His mercy is upon all His works. True compassion and true good = the eternal good — meriting to truly draw close to His avodah. Beyond this, all is vanity. Hashem's essential mercy is not merely giving a person parnasah and health — for what benefit is all that if one does not merit through it to draw close to Him? Giving someone a thousand gold coins and then subjecting him to terrible suffering for centuries is no kindness — especially for Hashem Who knows all futures and knows that this whole world is empty vanity, a passing shadow, and no worldly good is called "good" at all.

No good or mercy is called "good" unless from it sprouts some good and salvation for avodas Hashem. All the goodness, miracles, and wonders Hashem performs with us daily — all is only that He thinks thoughts so that the outcast not be cast away forever (Shmuel II 14:14). He turns circumstances so each person merits what he can merit if he wishes — and if not, at least he is not utterly lost. Hashem gave free choice to man, yet our Sages said (Kiddushin 30): "Every day a person's yetzer overpowers him, and if HaKadosh Baruch Hu did not help him, he would fall into its hand."

Anyone who has entered avodas Hashem for a time can see from afar wonders upon wonders — miracles and nifla'os Hashem performs with each individual so that one remains in the kedushah of Yisrael.

The rule: the essential miracles and wonders for which we praise Hashem (Modim) — the essential hoda'ah is for the wondrous salvations of the nefesh that He performs with us every day, every moment, so we do not become distant from Him, chas v'shalom. Not only does He not distance us despite our many sins — moreover, in His vast mercy, He transforms the y'ridah into aliyah, the avonos into z'chuyos, performing miracles and wonders at all times so we merit to go from darkness to light, from darkness to great light.

This is the miracle of Chanukah and Purim mentioned in the berachah of miracles: klal Yisrael merited subduing the Greek kingdom and Haman the wicked (may his name be erased), who were jealous of Yisrael and wished to nullify their avodah (Haman wished to destroy them entirely, chas v'shalom). Hashem in His immense mercy transformed sorrow to joy — the very opposite: not only was their evil plan not fulfilled, but moreover we gained two holy Yamim Tovim (Chanukah and Purim) through which we receive great and wondrous illuminations and fulfill new mitzvos (lighting Chanukah candles, reading the Megillah). The y'ridah (when Yisrael were greatly oppressed, their faces blackened like the bottom of a pot) was transformed into the very opposite — great aliyah, great light, holy mitzvos, holy days.

So it is with every person at all times — evening, morning, and afternoon — Hashem performs true miracles and wonders so we do not fall completely, chas v'shalom (as the Ba'al Davar desires every day). On the contrary: in His immense mercy, He constantly transforms our y'ridah into great aliyah.

§8

This is the essential Bircas Modim. This is the bowing of Modim: the bowing and prostrating in thanksgiving to Hashem upon being saved from the distress of the nefesh (which is the essential distress) — this IS the y'ridah transformed into aliyah. The y'ridah = a falling: "Kim'at natayu raglai" — "My feet nearly slipped" (Tehillim 73). "Ki shachah le'afar nafshainu, davkah la'aretz bitnainu" — "Our soul is bowed to the dust, our belly clings to the ground" (Tehillim 44).

Then one must prostrate before Hashem in bowing and prostration, supplication, tefillah, and request: "Yitain be'afar pihu, ulai yaish tikvah" — "Let him put his mouth in the dust — perhaps there is hope" (Aichah 3). When one is strong in this (as explained elsewhere at length), one merits that the y'ridah transforms into great aliyah. This = the bowing of Modim: bowing in thanks, hinting that the miracles and wonders by which we were saved and through which we shattered the azus haguf — so we now merit drawing the illumination of the Nishma (yirah shaleim) — all this we merited through the y'ridah that is the ultimate aliyah = the bowing. The y'ridah transformed into a bowing and prostration to Hashem — when one receives great light, as is known from the immensity of light drawn through the bowings of tefillah, especially the bowing of Modim.

Thus Bircas Modim and its bowing = the y'ridah that is the ultimate aliyah. Then the attainment of the Nishma (the ma'amar hashaleim = shalom) is completed. Therefore after Bircas Modim, the Kohanim ascend, raise their hands, and bless Yisrael with shalom — for then one merits receiving in completeness the attainment of the Nishma (the ma'amar hashaleim = shalom) = chosam hayadayin = Yerushalayim kiryah ne'emanah.

This is N'si'as Kapayim: the chosam hayadayin = emunah that Yisrael merit receiving through these hands. This is the essential berachah: "Ish emunos rav berachos" — "A man of faithfulness abounds in berachos" (Mishlei 28; LM I:24). This IS the ma'amar hashaleim = Yerushalayim kiryah ne'emanah = yirah shaleim. Therefore the essential berachah is shalom.

"Hashem oz l'amo yitain, Hashem y'varaich es amo vashalom" — "Hashem will give strength to His people; Hashem will bless His people with peace" (Tehillim 29). Through azus d'kedushah [holy boldness / strength] one merits shalom = yirah shaleim = Yerushalayim kiryah ne'emanah — merited through azus d'kedushah. This is the essential berachah = Bircas Kohanim — whose essential blessing is shalom: "Hashem y'varaich es amo vashalom." Amain v'Amain.

Based on LM I:34 — "V'Atem Tihyu Li Mamleches Kohanim"
(And You Shall Be For Me a Kingdom of Kohanim)

§1

Explained there is the matter of tefillah: to bind the N'kudah [the holy point] — the aspect of Tzaddik moshail [the Righteous One who rules] — to the heart. This is the matter of speaking between oneself and one's Creator, pouring out one's conversation before Him to arouse the heart to His avodah. Likewise one must speak with one's friend in yiras shamayim, and with the Tzaddik himself — all to receive the light of the holy N'kudah (Tzaddik moshail), to bind it to the heart — to illuminate the aspect of "Pi y'daber chochmos" — "My mouth shall speak wisdoms" into the aspect of "v'hagus libi s'vunos" — "and the meditation of my heart shall be understandings" (Tehillim 49) — to nullify cherpas laiv [the disgrace of the heart], arlas laiv [the foreskin/blockage of the heart], which are all the evil loves, the fallen loves. For there, near the N'kudah, the holy love dwells — the light of Chesed that remains there. Through the holy love, all the disgraces of the heart are nullified: "Al kol p'sha'im t'chaseh ahavah" — "Love covers all transgressions" (Mishlei 10).

Explained there at the beginning: this is the matter of tefillah (see §3 there regarding tefillah — drawing shefa through the vessel of dibbur): "Vi'varaich es'chem ka'asher diber lachem" — "He shall bless you as He spoke to you" (Devarim 1). The dibbur of the Tzaddik is in completeness and fullness — therefore he can draw shefa to Yisrael. Through this he is called M'lapum [a vowel: the dot with a vav], indicating that his mouth is in fullness and completeness.

Every single person of Yisrael has within him the aspect of Tzaddik moshail = M'lapum: "V'amaich kulam tzaddikim" — "Your people are all righteous" (Yeshayahu 60). According to one's N'kudah tovah, so one can draw shefa through dibbur: "Harchev picha va'amal'aihu" — "Open your mouth wide and I shall fill it." The essential memshala (Tzaddik moshail) is to illuminate and arouse the heart to Hashem — accomplished through the dibbur of tefillah and hisbodedus (conversation between oneself and one's Creator). Through this the N'kudah ("Pi y'daber chochmos") illuminates into the heart ("v'hagus libi s'vunos"), and all the disgraces of the heart (all desires = fallen loves) are nullified.

§2

This is Bircas Kohanim at the end of tefillah, near Sim Shalom. The N'kudah tovah is the aspect of bris shalom. There the holy love dwells = the Kohain = Avraham = "Atah Kohain l'olam" — "You are a Kohain forever."

Therefore the essential tefillah is to illuminate and bind this N'kudah to the heart — to nullify cherpas laiv through the light of the holy love dwelling near the N'kudah. Therefore one must daven with all one's heart — tefillah is avodah sheb'laiv: "What is avodah sheb'laiv? — This is tefillah" (Ta'anis 2). The essential avodas hatefillah: to purify and refine the heart from all cherpas laiv / arlas laiv through the dibbur of tefillah (= Tzaddik moshail = the holy N'kudah where the holy love dwells).

Therefore during tefillah, all the confusions and evil thoughts of the heart intensify even more — because the essential tefillah comes to nullify them! All strange thoughts and confusions are cherpas laiv / arlas laiv / sh'viras laiv — they disgrace, shame, and break a person's heart. Since the dibbur of tefillah seeks to nullify them, they intensify — as in any war: when one side moves to destroy the other, the other rallies all its forces. Therefore during tefillah there is a great war.

This is: "V'Chanah m'daberes al libah" — "And Chanah was speaking upon her heart" (Shmuel I 1) — the essential tefillah is to bind the dibbur to the heart, to nullify cherpas laiv / sh'viras laiv through the dibbur (the holy N'kudah / Tzaddik moshail where the holy love dwells). Therefore at the end of tefillah, near Sim Shalom, the Kohanim ascend the duchan to bless Yisrael. This is the essential tikkun of tefillah — what we accomplished through the entire tefillah: the holy love (the Kohanim) dwelling near the N'kudah (the dibbur of tefillah) is revealed.

Therefore they ascend near Sim Shalom and the conclusion of their berachos is shalom — the love (Kohain) dwells near the N'kudah = bris shalom: "Hin'ni nosain lo es brisi shalom" — said regarding the K'hunah of Pinchas.

§3

Therefore they bless only with N'si'as Kapayim — raising the hands. N'si'as Kapayim is the aspect of n'si'as halaiv [the lifting/elevation of the heart] — the hands are adjacent to the heart. Through raising the hands, the heart is elevated: "Nisah l'vavainu el kapayim el Ail bashamayim" — "Let us lift up our hearts with our hands to God in heaven" (Aichah 3). Through the Kohanim's N'si'as Kapayim, they elevate the heart toward the dibbur/mouth where the holy love dwells — so the heart receives illumination and tikkun from there. This is the essential tikkun of tefillah, completed through the Kohanim (the love dwelling near the bris shalom = the N'kudah).

Therefore they bless: "L'varaich es amo Yisrael b'ahavah" — "To bless His people Yisrael with love" — "b'ahavah" specifically! The essential tikkun is through the revelation of the holy love (Kohain): "Al kol p'sha'im t'chaseh ahavah." Therefore the Kohain atones for all avonos — this is "love covers all transgressions."

§4

This is the aspect of the three berachos of Bircas Kohanim — three Names: "Y'var'checha Hashem," "Ya'air Hashem," "Yisah Hashem" — corresponding to the three N'kudos: the N'kudah of the Tzaddik himself; the N'kudah of each person of Yisrael (who has what his fellow does not); and the N'kudah of each individual in himself. Through these three N'kudos is the essential tikkun — the N'kudah = Tzaddik = entirely good = His Name (Tzaddiko shel Olam): "Tzaddik Hashem b'chol d'rachav" — "Hashem is righteous in all His ways" (Tehillim 145). The N'kudah tovah = the chailek Eloha mima'al [portion of God from above] within each person. Therefore the three N'kudos are hinted in the three Names of Bircas Kohanim.

In detail: The first berachah — "Y'var'checha Hashem" — corresponds to the N'kudah of the Tzaddik himself, the source of berachah: "B'rachos l'rosh Tzaddik" — "Blessings upon the head of the Tzaddik" (Mishlei 10); "Yisah v'rachah mai'ais Hashem" — "He shall bear a blessing from Hashem" (Tehillim 24) — first one must receive from the Tzaddik, for he is the comprehensive N'kudah, the source of berachah. "V'yishm'recha" — from the mazikkin [damaging forces], which are the k'lipos [husks/shells], all arising from sh'viras kailim [the shattering of vessels]. Through the berachah drawn from the source (the N'kudah of the Tzaddik Y'sod Olam), the sh'virah is rectified and nullified → guarded from mazikkin.

The second berachah — "Ya'air Hashem panav ailecha" — "May Hashem illuminate His face toward you" — corresponds to the second N'kudah: what each person of Yisrael has that his fellow does not. Each must receive from his fellow this N'kudah. This = he'aras panim [illumination of the face]. The N'kudos tovos within each person of Yisrael are the aspect of p'nai Hashem [the face of Hashem]: "Tzaddikaya anpay Sh'chintah" — "The Tzaddikim are the face of the Sh'chinah." The more they illuminate from one to another, the more the face of Hashem shines.

This is the essential avodah: to draw and illuminate the he'aras panav in the world: "Dirshu Hashem v'uzo, bakshu fanav tamid" — "Seek Hashem and His strength, seek His face always" (Tehillim 105). The essential seeking of His face is through speaking with one's fellow in yiras shamayim — arousing the N'kudos tovos from one to another. "B'rov am hadras Melech" — "In the multitude of the people is the King's glory" — when many seek to speak in yiras shamayim, illuminating N'kudos tovos from one to another → hadras Melech (the glory of the King): "Hod v'hadar l'fanav."

"Vichuneka" — "and be gracious to you" — He shall give you chain [grace/beauty]. The essential chain and beauty = the inclusion of many colors/hues one within another (see LM I:25 — "Achavay lan mana" on "Chain b'ainay Hashem"). When the N'kudos tovos of many of Yisrael are included one with another — which are the essential tiferes [glory] of Yisrael: "Yisrael asher b'cha espa'ar" — "Yisrael in whom I am glorified" — the chain of Yisrael is increased through the multitude of hues and glory illuminating from one to another.

The third berachah — "Yisah Hashem panav ailecha" — "May Hashem lift His face toward you" — the third N'kudah: illuminating the N'kudah tovah within oneself — to bind "Pi y'daber chochmos" to the heart. "Yisah Hashem panav" — He shall lift the N'kudah (panav) "ailecha" — toward you: in His mercy He shall bind the N'kudah to the heart, illuminating the N'kudah into the heart to nullify cherpas laiv.

Then: "V'yasaim l'cha shalom" — "And He shall grant you peace" — the ultimate completeness of all three berachos: to draw the holy love dwelling near the bris shalom (the totality of all three N'kudos) to the heart. When the N'kudos are distant from the heart, chas v'shalom, there is no shalom: "Ain shalom ba'atzamai" — "There is no peace in my bones" (Tehillim 38); "Chalak libam" — "Their heart is divided" (Hoshaia 10) — the heart is divided from the N'kudah. But when one binds the N'kudah to the heart — this is the essential shalom: "V'yasaim l'cha shalom" — the conclusion of Bircas Kohanim.

§5

On the basis of this Torah, the essential tefillah is to illuminate and bind the N'kudah ("Pi y'daber chochmos") to the heart ("v'hagus libi s'vunos") = M'lapum = Tzaddik moshail. For Yisrael rule through their tefillah — drawing all hashpa'os, r'fu'os, and parnasah (children, life, sustenance), even changing nature. Therefore: chai bircha'in ditzlosah = Tzaddik Chai Almin.

M'lapum (the N'kudah = yud with vav) exists in generality and in detail: the Aseres HaDibros with the Luchos = M'lapum (Dibros = yud; Luchos = vav as Chazal say (Bava Basra 14)). Torah with the world = yud and vav (Torah = yud/Raishis Chochmah; the world = vav/six days of creation). Tzaddik with Yisrael = yud and vav. Within each individual: yud = the mouth ("Pi y'daber chochmos"); vav = the heart ("v'hagus libi s'vunos") = the Luchos = vav: "Koshraim... kosvaim al lu'ach libecha" — "Bind them... write them on the tablet of your heart" (Mishlei 3).

Through this we can explain the four sections of tefillah — Korbanos/Ketores (Asiyah), P'sukay D'Zimrah (Yetzirah), Kri'as Shma and its berachos (Beri'ah), and Shmoneh Esrai (Atzilus) — corresponding to four worlds, and to the four aspects of M'lapum in the Torah.

First — Korbanos and Ketores: to purify Olam Ha'Asiyah. Through this, the M'lapum of the world's connection to Torah is made. Before purifying Asiyah, the world has no power to connect to Torah. Through the korbanos/ketores, Asiyah is purified and connected (vav) to Torah (yud). Therefore the Anshay HaMa'amad [men of the Standing Watch] studied Torah during the korbanos — specifically Parashas Beraishis (the creation of the world in six days = vav), connecting it to Torah (yud = Beraishis = N'kudah = Raishis Chochmah). When we testify that Hashem created the world in six days → the essential illumination of the N'kudah (Chochmah/Torah = He created with it: "B'Oraisa bara Kudsha B'rich Hu alma"; "Kulam b'Chochmah asisa" (Tehillim 104)).

This is the chapter "Aizahu M'koman shel Z'vachim" — "What is the place of the korbanos?" — recited to clarify and illuminate the N'kudos tovos within all the places of the Bais HaMikdash, so they illuminate throughout the world. Through this the world has power to connect to Torah. The essential illumination of the N'kudah itself is in the Mikdash, whose very foundation rests on the N'kudas Ha'Even Sh'siyah [the point of the Foundation Stone] — the holy N'kudah of the world — where the Aron stood with the Aseres HaDibros. There is the essential connection of the world to Torah. From there kedushah flows to all the places of the Mikdash → to Yerushalayim → to all Eretz Yisrael (sanctified in ten levels of kedushah, corresponding to the light of the N'kudah = yud = Aseres HaDibros). Each korban, according to its kaparah, had its designated place in the Mikdash. All kaparah is through the light of the N'kudah where the holy love dwells ("Al kol p'sha'im t'chaseh ahavah") — therefore all korbanos were through the Kohain (Chesed/holy love). On Yom HaKippurim — atoning for all of Yisrael for all sins of the entire year — the Kohain Gadol entered lifnai v'lifnim [the innermost sanctum] to the N'kudas Ha'Even Sh'siyah itself, the place of the Aron and the Luchos, to draw kaparah and s'lichah from the very N'kudah where the essential holy love dwells — "Al kol p'sha'im t'chaseh ahavah."

§6

Then — P'sukay D'Zimrah: to connect the Aseres HaDibros to the Luchos. The connection of the letters of Torah (Aseres HaDibros) to the Luchos is wondrous beyond understanding. Torah is His Unity — Hashem is exalted above all spirituality. That the Torah could clothe itself in letters until they are etched and written on a Sefer or Luchos — this is solely because Hashem, from His love of Yisrael, contracted the light of Torah through many, many tzimtzumim until it was contracted into letters that could be written on the Luchos. This is: "V'haLuchos ma'aseh Elokim haimah, v'hamichtav michtav Elokim hu" — "The Luchos are the work of God, and the writing is the writing of God" (Shemos 32).

When Yisrael sinned with the Aigel, the Luchos were shattered. The Sages said (Tanchuma Aikev 11) the letters flew off and the Luchos became heavy in Moshe's hands → they shattered. When Yisrael do not do His will, the Luchos cannot bear the great light of Torah's letters → the letters fly off → the Luchos shatter. This is the source of forgetting Torah: from shivray Luchos [the broken Tablets] (Eruvin 54) — even though the letters are written on the Sefer, one does not see their light at all. Sometimes one even sees the Torah in the opposite way, chas v'shalom: "If he merits — it becomes a potion of life; if not — a potion of death" (Yoma 72).

The essential connection of Torah's letters to the Sefer (= tikkun shivray Luchos) is through nigun and zimrah [melody and song] — all the songs and praises to Hashem, the entire Sefer Tehillim composed by Dovid HaMelech a"h, which contains all ten types of melody. The essential connection of two things that are far apart (nearly opposites) is through nigun (LM I:237): "Hapa'am yilaveh ishi ailay" — "This time my husband will be joined to me" — said by Leah when Levi was born = sitra d'nigunah [the side of melody]. The essential d'vaikus and connection to Hashem from this low, physical world is through nigun and zimrah.

We see tangibly: even one very far from Hashem, lying in the lowest depth — through nigun he is usually aroused to Hashem, remembering where he is in the world. (But when hearing nigun from wicked or frivolous musicians, now so common, it can cause great harm (LM I:3). But when hearing melodies from truly worthy people whose hearts are directed to Hashem, or when one plays a nigun with heavenly intent — one can be greatly aroused to Hashem.) As I heard from Rabbainu z"l: the essential connection and d'vaikus from this physical world to Hashem — especially one who has sinned and become very distant from his Father in heaven — is through nigun and zimrah = all the songs and praises to Hashem.

Therefore Dovid HaMelech composed all of Tehillim (ten types of melody). Dovid = Mashi'ach, who labors to rectify the p'gam of shivray Luchos (caused by the Aigel = p'gam habris — from which came all the destructions). Dovid/Mashi'ach, rectifying all worlds, composed Tehillim (ten types of melody), for through the ten types of melody, shivray Luchos are rectified. Through nigun, the heart is joined and connected to Hashem from wherever it is — until it can receive the light of Torah's letters: "Kosvaim al lu'ach libecha" — "Write them on the tablet of your heart." As the heart is drawn toward Hashem, so the Luchos have power to bear Torah's light = tikkun shivray Luchos (= the breaking of the heart).

"Koshraim al garg'rosecha, kosvaim al lu'ach libecha" — "Bind them on your throat, write them on the tablet of your heart" — juxtaposed! The gargeres [throat] produces the voice of melody — all sounds emerge from there. Through melody → tikkun shivray Luchos. When one's melody is for heaven — singing and praising Hashem to cleave to Him and to Torah → "Koshraim al garg'rosecha" (bind Torah's words to the throat/voice of melody) → "Kosvaim al lu'ach libecha" (Torah's letters are written and etched in the heart → the Luchos/S'farim can bear Torah's light = tikkun shivray Luchos).

§7

This is P'sukay D'Zimrah — recited before Kri'as Shma and tefillah. We cannot cleave to Hashem, to be included in His Unity, to cleave to Him in Kri'as Shma and tefillah, except through songs and praises = the ten types of melody = P'sukay D'Zimrah recited beforehand. Therefore P'sukay D'Zimrah = connecting the Aseres HaDibros to the Luchos (M'lapum) — through nigun and zimrah. Therefore they are ten Halleluyos — corresponding to the Aseres HaDibros, corresponding to the ten types of melody.

Based on LM I:34 — "V'Atem Tihyu Li Mamleches Kohanim" (continued)
Shiras HaYam · Taiivas Noach and Moshe · Kri'as Shma · Pinchas vs. Bil'am

§8

This is the aspect of Shiras HaYam [the Song of the Sea] recited every day before Kri'as Shma and tefillah. Kri'as Yam Suf [the Splitting of the Sea] is in the aspect of writing the holy S'farim of Torah — a wondrous thing beyond measure: that the light of Torah's letters could be etched upon a Sefer! But Hashem, from His love of Yisrael, contracts them through wondrous tzimtzumim until they can be etched upon the Sefer.

This is Kri'as Yam Suf — in the aspect of: "Yikavu hamayim mitachas hashamayim el makom echad v'saira'eh hayabashah" — "Let the waters under the heavens be gathered to one place and let the dry land appear" (Beraishis 1). From this derives the miracle of the Splitting of the Sea — demonstrating chidush ha'olam [the renewal/creation of the world]: just as at the time of creation He gathered all the waters to one place, so too by His power He now commanded the waters to gather and split so Yisrael could pass through the sea on dry land.

This is the tzimtzum of the light of Torah so this world can bear it. The light of Torah at its root is a vast and wide sea — yam haChochmah [the sea of Wisdom]: "U'mal'ah ha'aretz dai'ah es Hashem kamayim layam m'chassim" — "The earth shall be full of the knowledge of Hashem as the waters cover the sea." Due to the vastness of this sea of Chochmah, it is impossible to enter it and receive from it — unless one prepares one's heart well for Hashem. Then Hashem has mercy and in His wondrous ways contracts the maimay haDa'as [the waters of Knowledge], giving a path through the sea and a trail through mighty waters — so the lower beings can receive the waters of Da'as gradually and in measure.

This is the tzimtzum of Torah's holy letters: each letter flows from the spring that flows from "mayan hayotzai miB'ais Hashem" — "the spring that goes forth from the House of Hashem." From His love of Yisrael who prepare their hearts, He gave the letters power to contract the sea of Chochmah so we can pass through and nurse from the light of Torah. Therefore Yisrael merited awesome perceptions at Kri'as Yam Suf — as our Sages said (Mechilta B'Shalach): "Even a maidservant saw at the Sea [what Yechezkel the prophet did not see]" — for Kri'as Yam Suf = splitting the waters of Da'as through wondrous tzimtzumim of Torah's letters, so we can pass through and draw from there: "Ush'avtem mayim b'sason mimay'nay haY'shuah" — "You shall draw water with joy from the springs of salvation" (Yeshayahu 12) — and the Targum: "Us'kab'lun ulpan chadas" — "You shall receive new teaching."

This is what is written in the Zohar HaKadosh: "Uv'galusa kadma'ah b'mateh dilach baza yama, uv'galusa basra'ah b'kaneh d'ihu kulm'sa baza yama d'Oraisa" — "In the first exile, with your staff you split the sea; in the final exile, with the reed that is the quill you shall split the sea of Torah." The quill that writes divray Torah on the Sefer is in the aspect of Kri'as Yam Suf. Therefore they sang shirah at the Sea — for the essential d'vaikus and connection of Torah's letters to the Sefer (= Kri'as Yam Suf) is through shirah and nigun.

§9

This is the aspect of Taiivas Noach and Taiivas Moshe — which traveled upon the waters. The taivos [arks/words] of Noach and Moshe were drawn from the taivos and letters of the dibbur of Torah. The waters of the Mabul [the Flood] came because they sinned against Hashem and were pogaim baBris [damaged the Covenant] — until Torah's letters could no longer contract themselves in this world to sustain it. Even in the days of Noach, before Matan Torah, the world's sustenance was through Torah's letters (which preceded the world — He created with them). They were already commanded in the seven mitzvos, upon which the world's existence depended — and they transgressed them. Therefore Torah's letters could no longer contract the waters of the sea and the deep → all the fountains of the great deep opened → the Mabul came.

Noach the Tzaddik was saved through the Taivah — drawn from actual taivos and dibbur: through the letters and words of Torah he merited to fulfill, he merited entering the Taivah → the Taivah had power to travel upon the waters → he and his progeny were saved → the world endured. Similarly the Taivah of Moshe — saved upon the waters because he was destined to receive the Torah (which contracts the waters of the great sea). However, Noach only merited through his Taivah (Torah's letters) to save himself and his progeny for the world's continuation. But Moshe saved all Yisrael and transmitted the letters and words of Torah to all Yisrael for all generations.

Thus P'sukay D'Zimrah and Shiras HaYam correspond to the connection of the Aseres HaDibros to the Luchos = M'lapum.

§10

Then we say Kri'as Shma and its berachos — Bircas HaM'oros, the berachah of Torah, and Ga'al Yisrael [Who redeemed Yisrael]. This is the aspect of the M'lapum-N'kudah formed by the Tzaddik with Yisrael. The essential N'kudah is the Tzaddik — the comprehensive N'kudah. This is Kri'as Shma and its berachos: Kri'as Shma = accepting His Unity — the essential light of the holy N'kudah. The essential N'kudah tovah = to be included in His Unity — from where the N'kudah derives. The N'kudah (Tzaddik) is simple unity with Him.

This is Bircas HaM'oros [the berachah of the luminaries]: the light of all the luminaries flows from the N'kudah of the Tzaddik, who is called "light": "Or zarua laTzaddik" — "Light is sown for the Tzaddik" (Tehillim 97). From him flows all Torah = Bircas Ahavas Olam [the berachah of eternal love / Torah].

This is Bircas Ga'al Yisrael = S'michas G'ulah liTfillah [juxtaposing redemption to tefillah]. G'ulah is the aspect of the Tzaddik, who is called Go'ail [Redeemer]: "Im yig'alaich tov" — "If he will redeem you, good" (Rus 3). As Rabbainu z"l wrote elsewhere: G'ulah and tefillah are in the aspect of Bo'az and Rus — Bo'az (the Tzaddik) is G'ulah (LM II:102).

§11

Then we daven the essential tefillah: Shmoneh Esrai = avodah sheb'laiv. This is the M'lapum-N'kudah formed within each individual person — by connecting "Pi y'daber chochmos" to "v'hagus libi s'vunos." That is: by speaking the words of tefillah with great kavanah, directing one's heart well to what one says — binding the dibbur of one's mouth to the heart. Through this the N'kudah illuminates into the heart → everything is rectified. This is the entire avodas hatefillah.

§12

This is the aspect of the entire Parashas Pinchas. Pinchas merited the K'hunah because he was zealous regarding the deed of Zimri who was pogaim baBris. Pinchas was zealous and drew the tikkun habris → merited the K'hunah = the holy love dwelling near the N'kudah (bris shalom): "Hin'ni nosain lo es brisi shalom" — "Behold, I give him My covenant of peace" (Bamidbar 25).

All of Pinchas's deed was a tikkun to subdue and nullify the k'lipas Bil'am [the husk of Bil'am] from the world — the p'gam habris: "Hain hainah hayu bidvar Bil'am" — "Behold, these [women] were [the cause], by the counsel of Bil'am" (Bamidbar 31). Bil'am was deeply sunk in and repulsive regarding this desire (Sanhedrin 106). He was drawn after this lust all his life and did not wish to nullify his heart's desire through holy speech — the three N'kudos: speaking with one's Creator, speaking with one's friend in yiras shamayim, and speaking with the Tzaddik. Through these, even the worst of the worst can exit the depth of his fall, ascend, and draw close to Hashem.

But Bil'am the wicked and his students have no desire for this. Not only do they follow the lust of immorality so deeply — they also do not speak holy speech in the three aspects. And not only that, but they do the very opposite: they defile their mouths through evil speech — laitzanus [mockery], r'chilus [gossip], lashon hara [evil speech], idle words, and nivul peh [vulgar speech] — especially the mockery and lashon hara they speak against the true Tzaddikim and their worthy followers. Through this they certainly distance themselves from the three N'kudos and sink ever deeper into their evil desires.

Not only do they harm themselves — through their evil speech, chas v'shalom, they wish to harm all of Yisrael. Just as the Tzaddikim and worthy people illuminate the N'kudos tovos in Yisrael through kosher and good speech — so too in reverse: through evil speech of the aspect of Bil'am and his faction, they push far from the N'kudah.

This was the scheme of k'lipas Balak: to bring k'lipas Bil'am against Yisrael — to harm Yisrael, chas v'shalom, through evil speech from those deeply sunk in the lust of immorality who contest the Tzaddik (the aspect of Moshe) = Bil'am and his faction. As the Sages said (Midrash Rabbah 20): "They asked Midyan about Moshe. They said: His power is only in his mouth. They said: We too shall come against them with a man whose power is in his mouth" — Bil'am the wicked, whose mouth speaks words that are the very opposite of the Tzaddik's (Moshe's). Therefore Yisrael were truly in great danger when Balak sent for Bil'am — for dibbur has very, very great power, both in kedushah and in the opposite, chas v'shalom.

"Ami z'chor na mah ya'atz alecha Balak Melech Mo'av, umeh anah oso Bil'am ben B'or" — "My people, remember now what Balak king of Mo'av advised, and what Bil'am son of B'or answered him" (Michah 6) — showing that it was a very deep strategy of the Sitra Achra to bring Bil'am. But Hashem in His mercy stood to their aid and transformed the curse into blessing.

Therefore the mal'ach stood in three places — the Sages said these were signs of the Avos (as Rashi explains). The three Avos correspond to the three N'kudos. He showed Bil'am that the three N'kudos (= three Avos) that the Tzaddikim and their people draw through their holy speech are more powerful than his impure speech — they will certainly subdue him.

This is also what the she-donkey said: "Ki hikisani zeh shalosh r'galim" — "For you have struck me these three times" — Rashi: "You seek to uproot a nation that celebrates three r'galim [pilgrimage festivals]." The three r'galim also correspond to the three N'kudos (= the three Avos). She told him: certainly the three N'kudos of Yisrael, drawn through their holy speech, will overpower his impure speech.

Therefore, when the curse was transformed to blessing, he blessed them three times: "V'hineh bairachta varaich zeh shalosh p'amim" — "You have blessed, fully blessed, these three times" (Bamidbar 24) — corresponding to the three N'kudos that overpowered Bil'am's speech and transformed the curse to blessing.

§13

This is the juxtaposition of all the parshiyos in Sedra Pinchas. Pinchas subdued k'lipas Bil'am → merited the K'hunah (the holy love dwelling near the N'kudah = bris shalom). Then all the k'lipos and Sitrin Achranin (from which come the fallen loves) fell and were nullified. Therefore they had power to destroy all the Midyanim, as stated immediately after Pinchas's K'hunah: "Tzaror es haMidyanim v'hikisem osam" — "Harass the Midyanites and strike them" — for now, after Pinchas merited the K'hunah (holy love), the k'lipos (fallen loves from shivray kailim) are nullified → one can strike and destroy the Midyanim who caused Yisrael to sin through Bil'am's power.

Therefore Pinchas himself went to this war and himself killed Bil'am (Midrash Rabbah 22) — the essential subduing was through Pinchas who merited the holy love = the K'hunah.

Based on LM I:34 (continued)
The N'kudah in Adam, Makom, Z'man · N'filas Apayim · Kedushah and Shefa

§14

This is why they were commanded immediately afterward to count Yisrael — to arouse the power of each and every nefesh of the six hundred thousand nefashos of Yisrael, to draw out the N'kudah tovah that exists in every nefesh, to purify them from the impurity of k'lipas Bil'am (p'gam habris). Each person of Yisrael has a N'kudah tovah that his fellow does not.

Therefore they needed to count all of Yisrael — all who go out to war, all who go out to fight the wars of Hashem in this world — to arouse the N'kudah tovah of each person. This is what Rashi explains there: "HaChanochi" — "My Name testifies for them regarding tikkun habris" — for there is a Hai at the beginning and a Yud at the end [of each family name]. Through mentioning their holy names, the N'kudah tovah in each person was aroused — the aspect of His Name, for the N'kudah tovah = the chailek Eloki mima'al [the portion of God from above] in each person = His Name.

Therefore whenever they went from chol to kodesh, they were counted. When they left the impurity of Mitzrayim — they were counted. When they sinned with the Aigel and fell — they were counted afterward when they needed purification through the Mishkan. When they fell through the deed of Bil'am and Midyan — they were counted afterward when saved. The counting arouses the N'kudah tovah in each person → through this they are purified from all impurities.

§15

This is why the inheritance of Eretz Yisrael is juxtaposed immediately afterward: "La'aileh taichalak ha'aretz b'nachalah b'mispar shaimos" — "To these shall the land be divided as an inheritance according to the number of names" (Bamidbar 26). The light of the holy N'kudah is drawn in several aspects — according to adam [person], makom [place], and z'man [time].

In Adam: Among all the world's inhabitants, the essential N'kudah = Klal Yisrael. Within Yisrael, the essential N'kudah = the true Tzaddik.

In Makom: There is a N'kudah tovah of place — Eretz Yisrael, the N'kudah tovah of the entire world. Within Eretz Yisrael itself are ten levels of kedushah, and the essential N'kudah is the N'kudas Even Sh'siyah [the Foundation Stone] — the N'kudah of the entire world.

In Z'man: Every single day has a N'kudah tovah — "Lais yom d'lais bai tov" — "There is no day without good" (Zohar Naso). The N'kudah of the entire week (the seven days of creation) = Shabbos — the N'kudah illuminating all six days of creation. The N'kudah of the entire year and its months = Roshay Chodashim and Yamim Tovim. The essential N'kudah of the entire year and all the Yamim Tovim = Yom Kippur: "Yamim yutzaru v'lo echad bahem" — "Days were formed and lo echad bahem" (Tehillim 139) — this is Yom Kippur. On that day, the Kohain Gadol (= Tzaddik of the generation = the comprehensive N'kudah) enters to the Even Sh'siyah (= N'kudah of the world). Thus all the comprehensive N'kudos of Tzaddik, Place, and Time are united → therefore it is the time of forgiveness and kaparah of all avonos — the N'kudah illuminates at its utmost → the holy love shines most → "Al kol p'sha'im t'chaseh ahavah."

Therefore the inheritance of Eretz Yisrael is juxtaposed in Parashas Pinchas after the counting of Yisrael — Eretz Yisrael is the N'kudah of makom. There, each person of Yisrael merits receiving the light of his N'kudah according to his portion in the Land.

§16

Then is juxtaposed the parashah of Moshe's passing. Moshe is the Tzaddik of the generation, the comprehensive N'kudah. He gave the Torah to Yisrael (= the N'kudah) and was destined to bring Yisrael into Eretz Yisrael (where the N'kudah of the world is, where Torah's light is received in completeness). Then everything would have been rectified.

But through the p'gam of Yisrael, Moshe was caused to stumble at the hakaas haTzur [the striking of the rock] at May M'rivah → decreed that he would not enter the Land. The essential p'gam of striking the rock was a p'gam of dibbur: "Ka'asher m'risem pi b'may M'rivah" — "When you rebelled against My mouth at the waters of contention." They were supposed to speak to the rock ("V'dibartem el hasela"), thereby demonstrating the great power of their dibbur — bringing forth water physically and spiritually (the waters of Da'as/Torah), sanctifying Hashem's Name. Everyone would have seen the great power of dibbur and striven to draw kedushah upon themselves through speech (drawing the N'kudah → essential closeness to Hashem).

All this was caused by m'rivah and machlokes (contention and dispute) — the aspect of May M'rivah. Through this they confused even Moshe's da'as: "Ki ha'oshek y'holail chacham" — "Oppression drives a wise man mad" (Koheles 7). The holy N'kudah is the aspect of shalom / bris shalom — its essential depends on shalom. One who does not engage in hisbodedus and speak between himself and his Creator to arouse his heart to Hashem — this is machlokes: "Chalak libam" — "Their heart is divided" (Hoshaia 10) — the heart is divided from the mouth, from the N'kudah. When there is no shalom between Yisrael — certainly they cannot speak with one another in yiras shamayim due to the dispute. Even without actual machlokes, when the love is not complete between Yisrael (who are commanded "V'ahavta l'rai'acha kamocha" — "Love your fellow as yourself" (Vayikra 19)) — especially the chavairim engaged in Torah, whom the Ari z"l warned immensely about love between friends — they cannot properly illuminate the N'kudah to one another.

How much more so when they dispute, chas v'shalom, against the true Tzaddik — the essential comprehensive N'kudah of all Yisrael. When they dispute him, they cannot receive the light of his N'kudah. Thus the essential reception of the N'kudah is through shalom. Through machlokes and m'rivah (May M'rivah), they caused Moshe to err (striking instead of speaking) → decreed he would not enter the Land (where the N'kudah is received in completeness). Had Moshe entered with them, they would have received from him the light of the N'kudah in completeness → everything would have been rectified. Through our avonos, the machlokos caused Moshe not to enter → we were exiled from our land.

So too in every generation: true Tzaddikim who are the aspect of Moshe (the comprehensive N'kudah) come and rectify many nefashos and return them in teshuvah. Through their great power they could rectify everything — but through machlokes they cause what they cause, Rachmana litzlan. May Hashem have mercy and forgive them and arrange circumstances for good so everything is rectified.

Therefore Moshe requested: "Yifkod Hashem Elokay haruchos ish al ha'aidah" — "May Hashem, God of the spirits, appoint a man over the congregation" (Bamidbar 27). Rashi: "Who knows how to walk according to the spirit of each individual" — who can illuminate the N'kudah in the heart of each person of Yisrael. The N'kudah = ru'ach Elokim = Yosef HaTzaddik: "Ish asher ru'ach Elokim bo" — "A man in whom is the spirit of God" (Beraishis 41) → he merited: "V'Yosef hu hashalis" — "And Yosef is the ruler" = Tzaddik moshail = the comprehensive N'kudah illuminating every person of Yisrael.

§17

Then is juxtaposed the parashah of the korbanos of all the days of the year — the T'midim [daily offerings] of every day, and the Musafim [additional offerings] of Shabbos, Yom Tov, and Rosh Chodesh. This draws the N'kudah of each day, and the comprehensive N'kudah of Shabbos and Yom Tov. The korbanos (through the Kohain in the Bais HaMikdash) drew and illuminated the holy N'kudah according to each day — the N'kudah whose essential is in the place of the Mikdash, drawn through the Kohain according to the day → kaparah of all avonos: "Al kol p'sha'im t'chaseh ahavah."

Thus all these parshiyos of Sedra Pinchas are juxtaposed wonderfully — all speaking of drawing the holy N'kudah in generality and detail, according to adam, makom, and z'man. Through this, all the k'lipos and Sitra Achra (fallen loves) are subdued. This is the aspect of all korbanos: subduing the spirit of animality (animal desires = fallen loves) through the Kohain (= holy love dwelling near the holy N'kudah illuminating in the Mikdash) → tikkun of sh'viras kailim / shivray Luchos → everything rectified → the complete G'ulah speedily in our days, Amain.

— Hilchos N'filas Apayim —

§18

This is the aspect of the Viduy and N'filas Apayim [confession and falling on the face] recited immediately after tefillah. After tefillah, it is the time to confess all sins and request forgiveness and kaparah — like Yom HaKippurim. Through tefillah we bound the heart to the N'kudah → all cherpas laiv (= all sins and transgressions) are nullified: "Al kol p'sha'im t'chaseh ahavah." Therefore now is the time to confess and request forgiveness, since the love near the N'kudah has been aroused — it covers all transgressions. Now is the time of s'lichas avonos — therefore we must confess and request forgiveness as on Yom HaKippurim.

This is N'filas Apayim: the immense bushah [shame] and cherpah [disgrace] we feel within ourselves before Hashem over the enormity of our transgressions — while He in His mercy arouses His love and forgives us, covering all our transgressions with His great love. For this we are deeply ashamed before Him. This is N'filas Apayim: we cast ourselves to the ground and cover our faces from the immensity of the shame before Him — over His vast chesed that He performs with us, covering our transgressions with love, removing our disgrace.

For precisely when Hashem is engaged in forgiving our transgressions and removing our shame — precisely then we must confess and be deeply ashamed over both our transgressions and over the vastness of His chesed. As it says: "L'ma'an tizkri vavosht, v'lo yihyeh lach od pis'chon peh mipnay k'limasaich, b'chapri lach l'chol asher asis" — "That you may remember and be ashamed, and never again open your mouth because of your shame, when I forgive you for all that you have done" (Yechezkel 16). And in chapter 36, speaking of the great chesed Hashem will do — purifying us from all impurity ("V'zarakti alaichem mayim t'horim ut'hartem" — "I shall sprinkle upon you pure water and you shall be purified") — it concludes: "Uz'chartem es darchaichem hara'im... unikot'tem bifnaichem... boshu v'hikalmu midarchaichem" — "You shall remember your evil ways... and loathe yourselves... be ashamed and humiliated from your ways."

The essential teshuvah is bushah [shame]. The more we are ashamed, the more He forgives. Hashem wants us at least to know our avonos: "Ach d'i avonach ki baHashem Elokayich pashat" — "Only know your iniquity, that you have transgressed against Hashem your God" (Yirmiyah 3).

Also, by casting ourselves to the ground, we draw the light of the N'kudah ("Pi y'daber chochmos") to all the lower worlds and all the lower levels — down to the very lowest depths — to elevate all the holy sparks that fell there through our avonos. Since we have already bound the heart to the N'kudah through tefillah (rectifying the sh'virah in the realm of Beri'ah/Binah/heart), we can now extend the N'kudah's illumination to the remaining worlds — to Yetzirah, more so to Asiyah, and below. Making known and illuminating in all of them the truth of His Elokus and His holy Torah, and elevating all the sparks that fell through our avonos (which cause sh'viras kailim). Now the sh'virah is rectified through the N'kudah bound to the heart through tefillah.

§19

All this applies on weekdays when we say Tachanun. But on Shabbos and Yom Tov and other days with additional kedushah — we do not say Tachanun at all. Then such a great love is aroused that we do not need to confess or be ashamed, nor do we need to descend to the lower worlds to elevate sparks — everything is rectified automatically through the abundance of chesed and love drawn then (from the additional kedushah of Shabbos, the essential N'kudah illuminating all six weekdays).

Although we said above that when Hashem removes our shame, we must be more ashamed — this will not last forever, chas v'shalom! Certainly at the completion of the ultimate tikkun — yom shekulo Shabbos [the day that is entirely Shabbos] — we will not be ashamed at all: "Bayom hahu lo saivoshi mikol alilosayich" — "On that day you shall not be ashamed from all your deeds" (Tzefanyah 3); "V'lo yaivoshu ami l'olam" — "My people shall never be ashamed" (Yo'ail 2). The days without Tachanun hint at this — the kedushah of Shabbos drawn into them hints at the ultimate completion when bushah will be entirely nullified. Therefore they have no N'filas Apayim at all.

§20

This is the aspect of drawing shefa through Ashrai and Uva l'Tziyon recited afterward — the descent of shefa as brought in the Kavanos. Through the N'kudah (M'lapum), all hashpa'os are drawn: "Harchev picha va'amal'aihu." Therefore we say three times Kadosh in "Uva l'Tziyon" — corresponding to the three N'kudos from which shefa flows. The N'kudah = Kodesh.

Therefore: first we say K'dushah d'Yotzer [the Kedushah in Bircas HaM'oros] — Bircas HaM'oros and Kri'as Shma are in the realm of Beri'ah. There we must bind the N'kudah — for Beri'ah = the heart. There we say Kedushah (three times Kadosh) to draw the illumination of the three N'kudos (= Kadosh-vav).

Then in Shmoneh Esrai — the essential Kedushah b'tzibbur. There is the essential illumination of the N'kudah in Atzilus (= Shmoneh Esrai = "Pi y'daber chochmos"). There we say the essential Kedushah, drawing kedushah from the N'kudah to the heart (Beri'ah).

Then when we return and draw shefa from Atzilus to Beri'ah in Ashrai and Uva l'Tziyon — we must again say Kedushah, to receive the shefa drawn from the three N'kudos. The essential Kedushah is in Beri'ah and Atzilus (= heart and mouth) — binding heart to mouth = Kadosh-Kadosh-vav.

Based on LM I:34 (continued)
Shir shel Yom · Kri'as HaTorah · Bircas HaTorah · The Weekly Sidra

§21

This is the aspect of the Shir shel Yom [the Song of the Day] recited afterward. The binding and illumination of the N'kudah to all the worlds is through shir and nigun — the ten types of melody. This is why the L'viyim needed to engage in shirah during the avodas hakorbanos — all the korbanos were to connect all the worlds to the N'kudah illuminating in the Bais HaMikdash. Therefore they needed to abound in songs and melodies (the avodah of the L'viyim during the korban) — the essential connection is through shir, zimrah, and nigun.

This is the Shir shel Yom: every single day has its own unique shir, according to the illumination of the N'kudah shining in it from Shabbos — which is the very essence of the N'kudah. Therefore we mention Shabbos specifically in the Shir shel Yom — saying every day: "Hayom yom rishon b'Shabbos" — "Today is the first day of the Shabbos [week]," and likewise for the second, etc. Through shir, the essential connection and illumination of the N'kudah extends to all the worlds — and the essential N'kudah is Shabbos. Therefore we mention Shabbos in the Shir shel Yom.

Immediately afterward we say Ketores — which is more beloved than all the korbanos — purifying all the worlds (especially Olam Ha'Asiyah) from all the k'lipos through the kedushah of the N'kudah's light, drawn and illuminating now so that all can receive the shefa and great good drawn through the tefillah.

§22

Therefore on Shabbos we recite the shir that the L'viyim used to say in the Bais HaMikdash each day. The essential shir said daily in the Mikdash was drawn from Shabbos — the essential N'kudah illuminating all six days of creation (in which all worlds were created). Therefore a unique shir is said each day, for each day has a unique illumination of the N'kudah that no other day has.

Therefore Rabbainu z"l was precise at the beginning of the Torah: "One must bind the heart to the N'kudah that is illuminating at this time" — "ba'ais hazos" specifically.

— Hilchos Kri'as HaTorah —

§23

This is the aspect of Kri'as HaTorah b'tzibbur [reading Torah publicly] during the time of tefillah. Tefillah binds the N'kudah to the heart. The essential N'kudah is the holy Torah (contained in the Aseres HaDibros). The essential tzidkus of the Tzaddik who merits the N'kudah is through the Torah he fulfills — Torah is called bris: "Aileh divray habris" — "These are the words of the covenant" (Devarim 28). Therefore we must read Torah during tefillah — to draw the N'kudah from Torah (which is the essential N'kudah).

§24

We read Torah only b'tzibbur — with a quorum of yud [ten] (Shulchan Aruch O.C. 143:1). The essential completeness of tefillah is b'tzibbur — when there is a minyan of ten. Yud = the N'kudah. When there is a minyan of ten, all three N'kudos illuminate: they daven together → each receives illumination from his fellow ("um'kab'lin dain min dain, v'chol echad m'kabel minai uvai" — "they receive from one another, and each receives from it and within it"). Also the comprehensive N'kudah of the Tzaddik illuminates in them — "Achal bay asarah Sh'chintah sharya" — "Wherever ten gather, the Sh'chinah rests" — the illumination of the Tzaddik's light (= the Sh'chinah, for the Sh'chinah rests upon the Tzaddikim who are the Merkavah of HaMakom).

When there is a tzibbur, the Sh'liach Tzibbur descends before the Taivah [the Ark/prayer stand]. The Sh'liach Tzibbur should be the most chosen of the congregation — he stands in the aspect of the Tzaddik, the comprehensive N'kudah, representing all the m'pal'lim [those praying] — for he is motzi [fulfills the obligation for] them all.

Therefore when there is a minyan of ten and all three N'kudos illuminate — then we read Torah to draw the essence of the N'kudah from Torah. We must recite a berachah on the Torah in the tzibbur even though we already said Bircas HaTorah in the morning — and the berachah concludes: "Nosain haTorah" — "Who gives the Torah" (present tense). The essential Kri'as HaTorah with its berachos b'tzibbur is to draw anew the aspect of Kabbalas HaTorah [receiving the Torah]. We must stand in awe, fear, trembling, and trepidation during the reading — as if receiving it now.

The essential purpose of reading b'tzibbur is to rectify sh'viras haLuchos — the letters flying upward (the N'kudah/Aseres HaDibros departing from the Luchos = vav → they shattered). Now, through avodas hatefillah, we draw and bind the N'kudah to the heart (= the Luchos) = tikkun shivray Luchos. Therefore we must read Torah b'feh malai — with a full mouth — specifically — to draw the light of Torah's N'kudah through dibbur/speech: "Pi y'daber chochmos." This is: "Ki chayim haim l'motz'aihem" — "For they are life to those who find them" (Mishlei 4) — the Sages expounded (Eruvin 54): "l'motzi'aihem bapeh" — "to those who bring them out with the mouth" — specifically! Then specifically they are "life" — for through dibbur we bind the letters to the Luchos → they become life: "If he merits — an elixir of life" — the opposite of shivray Luchos (= sh'viras kailim → sitra d'mosa — the side of death: "Achain k'adam t'musun" — "Indeed, like man you shall die" (Tehillim 82), said regarding the Aigel (Shemos Rabbah 32)).

Therefore we must read Torah b'tzibbur during tefillah, b'feh malai, from a Sefer Torah kasher written properly on parchment, reading it with te'amim and n'kudos [cantillation and vowelization], reciting a berachah before and after — "Nosain haTorah" — through all this we draw upon ourselves the giving of Torah anew, and we rectify shivray Luchos.

§25

This is what the Sages said (Nedarim ch. 1): the essential churban [destruction] was because "shelo bairchu baTorah t'chilah" — "they did not recite the berachah on the Torah first": "Al mah avdah ha'aretz" — "Why was the land lost?" (Yirmiyah 9). What does "they did not walk in it" mean? — "They did not bless on Torah first." When they do not bless on Torah — even though they study Torah — this shows that Torah is not precious in their eyes. They do not give themselves life through it constantly; rather, it is to them like a mere nimus [convention/law code], chas v'shalom — like other laws of the nations.

This is the aspect of chait ha'Aigel: "Kum aseh lanu elohim asher yailchu l'fanainu" — "Make us gods who will go before us." They wanted some authority to lead them in convention and law — so people would not devour one another — but they did not look toward the ultimate eternal purpose at all. Thus they stumbled into avodah zarah (for then the yetzer hara of avodah zarah existed in the world).

Similarly now, even though actual avodah zarah is not worshipped (they killed the yetzer hara of avodah zarah (Yoma 4)), there are still many deniers who follow the ways of the Apikorsim, who wish, chas v'shalom, to equate Toras Moshe with other religions and codes, Rachmana litzlan. They give vapid and foolish reasons for the mitzvos of our holy Torah, as if they were all based on human intellect, chas v'shalom — merely to maintain the order of the state. This is the p'gam of the Aigel.

This is "they did not bless on Torah first" — these groups certainly do not bless on Torah, since for them Torah equals other codes, chas v'shalom. The essential Bircas HaTorah is: "Asher bachar banu mikol ha'amim v'nasan lanu es Toraso" — "Who chose us from all the nations and gave us His Torah." By giving us the Torah — He chose us from all the nations and separated us from them completely. Their conventions and codes are only according to human intellect, for temporal life in this world — and even that is not complete or enduring. Their ways do not even restrain a person from offenses between man and his fellow, since they do not look toward the ultimate purpose and do not fear post-mortem punishment — only the fear of the government. If they can steal or cheat without the king and judges knowing — they do everything they can, as visible to the senses.

But us Hashem chose from all the nations and gave us His Torah — which is our life and length of days forever. Every mitzvah of our holy Torah (even those between man and his fellow) contains deep mysteries and great secrets without end or limit — all for the ultimate purpose: "L'ma'an yaitiv lanu l'olam shekulo aroch v'tov" — "So that it will be good for us in the world that is entirely long and good."

We conclude: "Nosain haTorah" — He gives the Torah (present tense) — every day anew: "Asher Anochi m'tzav'cha hayom" — "Which I command you today" — the Sages: "Every day they should be in your eyes as new" (Sifri). Torah is deeper and wider than the sea — every day it is drawn upon us with wondrous renewal. In this too our holy Torah differs from the laws of the nations: their laws, being statutes of the kingdom for the state's welfare, cannot renew daily — they were already given based on some reason of human intellect. Not so our holy Torah — His Unity, of which there is no end to His understanding: His words are living and enduring, faithful and beloved forever. They are a spring of living water flowing at every moment — included in Him — giving life and sustaining all worlds at every instant, renewing every day, every time, every hour.

Therefore we bless "Nosain haTorah" — He gives Torah anew every day. Every day and moment, Hashem arranges circumstances through His strategies to bring the fulfillment of Torah into the world — sending true Tzaddikim who innovate true chiddushay d'Oraisa each time. Even one who is not capable of innovating chiddushim — whenever he is newly aroused to fulfill Torah, this too is Kabbalas HaTorah anew (for the essential is fulfillment: "Lo hamidrash ikkar ela hama'aseh" — "Not study is the main thing but action"). Through Bircas HaTorah we draw upon ourselves Kabbalas HaTorah anew = tikkun shivray Luchos.

Therefore, because they did not bless on Torah first — the Bais HaMikdash was destroyed (where the essential holy N'kudah is). The essential churban was through chait ha'Aigel → the Luchos were shattered. The Luchos were shattered on the seventeenth of Tammuz — the churban was decreed then, beginning on the seventeenth of Tammuz. Through Bircas HaTorah (drawing Kabbalas HaTorah anew), this is rectified. Because they did not bless on Torah first and caused this p'gam → the Bais was destroyed. Therefore we must bless on Torah b'tzibbur even though we already blessed in the morning — the essential Kabbalas HaTorah anew to rectify shivray Luchos is through Kri'as HaTorah b'tzibbur.

§26

For this reason we say Bircas Kohanim after Bircas HaTorah in the morning. The essential Bircas HaTorah is to rectify shivray Luchos — to merit drawing the light of the N'kudah of Torah where the holy love dwells → through this, sh'viras kailim (= shivray Luchos) is rectified. This is Bircas Kohanim, as explained at length above.

§27

This is the aspect of reading the weekly Sidra — from Beraishis to "L'ainay kol Yisrael" — completing the entire Torah each year. As explained in the Torah: one must bind oneself to the N'kudah that pertains to one's heart at this time — for the N'kudah illuminates according to the time and the day. The essential N'kudah is Torah. Therefore we must read and complete the Sidra each week until the entire Torah is completed each year — and so forever.

The Sidra of each week guides the entire week. All the days of the week receive chiyus from the N'kudah illuminating in them through the reading of that Sidra — for according to the N'kudah needed that week, so is the Sidra going in that week. So it proceeds throughout the year — forever. All the days of the year receive chiyus from Torah (the comprehensive N'kudah): each week from a specific Seder, and each day from a specific parashah — for the seven parshiyos of each Seder correspond to the seven days of the week. Each day requires receiving the N'kudah from its specific parashah; each week from its Seder; each year from the entirety of Torah (= the comprehensive N'kudah of the year).

The essential reading of the full Seder is on Shabbos — the essential N'kudah (k'vi'a v'kayma — "fixed and standing") illuminating all six weekdays. Therefore we call up seven readers on Shabbos — corresponding to the seven days of the week — to illuminate the N'kudah on Shabbos through Torah to all the days of the week.

Based on LM I:34 (concluded)
Number of Kru'im · 39 Melachos · Yom Kippur · Simchas Torah

§28

Therefore we do not read Torah with fewer than three [readers], and we do not read fewer than three p'sukim for each reader — corresponding to the three N'kudos. Therefore the entire Torah is m'shuleshes [tripled/tripartite], as the Sages said: "Brich Rachmana d'yahiv lan Oryan t'lisa'ah b'yom t'lisa'ah al y'day t'lisa'ah" — "Blessed is the Merciful One who gave us a threefold Torah on a third day through a third [one]" (Shabbos ch. 8) — all corresponding to the three N'kudos that Torah is comprised of.

§29

Therefore on every day that has additional kedushah, we call up more readers: on Rosh Chodesh (which has a Musaf) — four; on Yom Tov (which has bitul melachah) — five; etc. The more readers are added, the more the N'kudah can illuminate — for these readers illuminate the N'kudah in all who hear. Therefore one must incline one's ear and heart well to hear Kri'as HaTorah, and not let one's mind wander, chas v'shalom — and certainly not to speak then! — for his avon is too great to bear, Rachmana litzlan. Through hearing Kri'as HaTorah, one draws upon oneself the illumination of the N'kudah from Torah — on which depends all the tikkun of avonos and desires (from sh'viras kailim), rectified through the light of the N'kudah = tikkun of all worlds.

The more readers, the more the N'kudah illuminates — each person of Yisrael has a unique N'kudah → through increasing readers, the N'kudah illuminates more from its root in Torah. On Rosh Chodesh (Musaf korban) — four, because the korbanos in the Mikdash (through the Kohain) subdued animal desires (fallen loves) through the N'kudah. On days with a Musaf (Rosh Chodesh, Chol HaMo'ed) — the N'kudah illuminates more → additional readers.

On Yom Tov (which has bitul melachah) — yet more: five. Bitul melachah means the kedushah of Shabbos illuminates more in them — when all melachos cease (they come from the zuhamas haNachash [the contamination of the Serpent], whose power derives from the k'lipos of sh'viras kailim → "B'itzavon tochalena, b'zai'as apecha" — "In sorrow shall you eat, by the sweat of your brow" → all the toil of the 39 melachos). Due to the sin of Adam HaRishon (causing sh'viras kailim greatly), man must toil in the 39 melachos = tikkun sh'viras kailim (repairing and completing all things = tikkun kailim). Therefore the essential tikkun was through the M'leches HaMishkan — which contained the power of all 39 melachos. The Mishkan = the Bais HaMikdash = where the Aron and Luchos stand = the essential N'kudah → tikkun sh'viras kailim.

Therefore a person must be careful when engaged in melachah or business (all included in the 39 melachos) — to perform them with great kedushah according to Torah, to draw the N'kudah's illumination into the work and business = tikkun kailim. Then all his work is in the aspect of M'leches HaMishkan (see LM I:11).

But on Shabbos, all 39 melachos cease — even M'leches HaMishkan does not override Shabbos. Shabbos is the very essence of the N'kudah → the essential tikkun of all kailim. Therefore it is rest and tranquility — the N'kudah is k'vi'a v'kayma — and the tikkun of all kailim throughout the six weekdays derives its chiyus from Shabbos (= from the N'kudah). Yamim Tovim with bitul melachah are more closely attached to Shabbos → Yom Tov is also called Shabbos → more readers to illuminate the N'kudah more.

§30

Therefore on Yom HaKippurim we call up even more: six. The kedushah of Yom Kippur is closer to the kedushah of Shabbos than any other Yom Tov — close in the ultimate proximity: "Ain bain Yom HaKippurim l'Shabbos" — "There is no [difference] between Yom Kippur and Shabbos [except...]" (Megillah 7). Only a small distinction remains between them. On Yom Kippur the N'kudah illuminates enormously — it is the N'kudah of the entire year: "V'lo echad bahem" — "and lo echad bahem" (Tehillim 139). Therefore the Kohain Gadol enters lifnai v'lifnim to the Even Sh'siyah (where the Aron and Luchos stand) to atone for all avonos.

Six readers = the vav of the M'lapum, completed then in its ultimate perfection. Then it receives the very essence of the N'kudah from Shabbos (= the completeness of Da'as and Chochmah = yud = the N'kudah itself). This is a general principle: all aspects, middos, and tikkunim exist in generality and detail — every aspect is comprised of all of them (as Rabbainu z"l explains regarding M'lapum existing in klaliyus and p'ratiyus).

Therefore even though the N'kudah illuminates in every day and every person — the ordinary person in relation to the great one/Tzaddik is in the aspect of vav (heart), while the Tzaddik is the yud (N'kudah). So too each day relative to the greater day is vav relative to it. But all days — even all Yamim Tovim — are not in the ultimate completeness of even the vav of M'lapum until they are included in Yom Kippur: the one day per year that includes the entire year, when all avonos are forgiven (for it is the N'kudah relative to them — its kedushah being so close to Shabbos = the N'kudah itself).

Yet all the kedushah of Yom Kippur relative to Shabbos is in the aspect of vav — completed then in ultimate perfection → receiving the light of the N'kudah of Shabbos Kodesh (k'vi'a v'kayma). Yom Kippur, though exceedingly holy (called Shabbas Shabboson), does not have kedushah that is k'vi'a v'kayma like Shabbos — Yom Kippur's kedushah depends on Yisrael (the Bais Din who sanctify the month → "M'kadesh Yisrael v'Yom HaKippurim" — Yisrael sanctify it). But Shabbos is k'vi'a v'kayma — the very N'kudah drawn from Hashem Himself: "Shabbos — Sh'ma d'Kudsha B'rich Hu" — "Shabbos is the Name of the Holy One."

Therefore on Yom Kippur the vav is completed in ultimate perfection — more than all other Yamim Tovim of the year → most closely attached to the N'kudah. When the vav (heart/Luchos) is completed in perfection, it easily receives the light of the N'kudah (yud/Aseres HaDibros/kedushah of Shabbos). Therefore on Yom Kippur the second Luchos were given — the tikkun of the original shivray Luchos. The essential aspect of Yom Kippur is to rectify shivray Luchos (from which come all sins): the vav illuminates in completeness (Luchos in completeness — the opposite of shivray Luchos) → receiving the light of the N'kudah (Aseres HaDibros) etched upon them, enduring forever, the letters never flying off again → all avonos are forgiven: all cherpas laiv are nullified through the light of the N'kudah = the tikkun of everything.

§31

Therefore we read Torah on Monday and Thursday — these are the days on which Moshe Rabbainu ascended and descended to receive the Luchos Sh'niyos [the second Luchos], given on Yom HaKippurim. The second Luchos = tikkun sh'viras kailim. Therefore we read Torah on these days — the essential Kri'as HaTorah is for this tikkun of shivray Luchos.

§32

Therefore the custom on Simchas Torah (Sh'mini Atzeres) is to call up all of Yisrael to the Torah. Then we complete the Torah — the comprehensive N'kudah comprised of all the N'kudos in every person of Yisrael. The N'kudah of each person of Yisrael corresponds to the os [letter] he has in the Torah (where his neshamah is rooted). Therefore each and every one is called up — so the N'kudah illuminates in him from the Torah being completed then.

This takes place on Sh'mini Atzeres (Simchas Torah) — the conclusion and end of all the Yamim Tovim. All the tikkun of Rosh HaShanah and Yom HaKippurim is completed in Sh'mini Atzeres. Therefore it is called Atzeres — a term of asaifah [gathering]: it gathers and assembles all the tikkunim made throughout the year (especially the Yamim Tovim, Rosh HaShanah, and Yom HaKippurim) — all is gathered in Sh'mini Atzeres where all tikkunim are completed. It is the finale of Sukkos — the last Regel called Chag Ha'Asif T'kufas HaShanah — "the festival of the ingathering, the circuit of the year" — encompassing the entire year.

Therefore we complete the Torah then and call all of Yisrael — the essential tikkun is through the N'kudah (= the entirety of Torah completed then). Each person of Yisrael receives his N'kudah from Torah → it illuminates in all of Yisrael, each in his fellow → the tikkun of the entire year is completed. Therefore the simchah is exceedingly great: all the N'kudos of all of Yisrael illuminate then, each in the other → the light increases more and more through the collective illumination of N'kudos one into another → the simchah grows immensely. All the N'kudos are in the aspect of Tzaddik — and by the Tzaddik is the essential simchah: "Or Tzaddikim yismach" — "The light of the Tzaddikim rejoices" (Mishlei 13); "Simchu Tzaddikim baHashem" — "Rejoice, Tzaddikim, in Hashem" (Tehillim 97); "V'Tzaddikim yism'chu ya'altzu" — "And the Tzaddikim shall rejoice and exult" (Tehillim 68); "Or zarua laTzaddik ul'yishray laiv simchah" — "Light is sown for the Tzaddik, and for the upright of heart — simchah" — Amain v'Amain.

§33

This is what the Sages said (Megillah, ch. "HaKorai Omaid") regarding Kri'as HaTorah: "Hanay sh'loshah, chamishah, shiv'ah — k'neged Bircas Kohanim" — "These three, five, seven — correspond to Bircas Kohanim." The essential Kri'as HaTorah b'tzibbur is to draw and illuminate the holy N'kudah where the holy love dwells → through this, shivray Luchos are rectified. This is the aspect of Bircas Kohanim (as explained at length above). Therefore we say Bircas Kohanim after Bircas HaTorah every day — for the essential tikkun is in the aspect of Bircas Kohanim: arousing the holy love dwelling near the holy N'kudah drawn through Kri'as HaTorah — through which everything is rectified.

Hilchos N'si'as Kapayim, Halacha 6 is included in Hilchos Bircas HaShachar, Halacha 5.