Halacha 1
Based on LM I:159 and related teachings
In summer one says "Morid HaTal" [He causes the dew to descend] and in winter "Morid HaGeshem" [He causes the rain to descend]. If one did not say geshem, he is sent back [to repeat]. But for tal, he is not sent back.
For tal [dew] and geshem [rain] are produced through Torah study, in the aspect of (Devarim 32): "Ya'arof kamatar likchi, tizal katal imrasi" — "My teaching shall drip like rain, my speech shall flow like dew." The essential factor depends on tefillah, for all Torah study depends on tefillah, as Rabbainu said (LM I:8) regarding "U'ma'ayan mibais Hashem yaitzai" — "A spring shall go forth from the House of Hashem." This is: "My teaching shall drip like rain... for I call upon the Name of Hashem" — the aspect of tefillah. Through tefillah one merits the intellect to study Torah, through which tal and matar are produced.
For Rabbainu said (LM I:159): through Torah study, when one merits that his Torah ascends to the Sh'chinah, spiritual and physical shefa [abundance] are created from this. This is the yamin [right] and s'mol [left] that exist in Torah. But when one's Torah does not ascend to the Sh'chinah — and by nature the Torah seeks to ascend — in the meantime night falls and the gardinai nimmusin [forces of harsh decree] that emerge at night strike it, and from this is produced either tal Torah [dew of Torah] or the reverse.
This is the aspect of tal and geshem. Physical shefa is the aspect of geshem — for all abundance is called by the name geshem [rain/physicality share the same root]. When one's learning ascends to the Sh'chinah — which is the aspect of emunah — then g'shamim are produced, which are the aspect of emunah, as Rabbainu said elsewhere (LM I:7). Therefore in winter, when the essential Torah study is at night (for then it is said (Eruvin 65a): "Night was created only for study") — and night is the aspect of emunah, as it says: "Ve'emunascha balailos" — "And Your faithfulness at night" — therefore the study at night ascends to the Sh'chinah, which is emunah.
The nighttime study more easily ascends to the Sh'chinah, both from the person's side (one can nullify oneself and cleave to Him more at night, when the world rests from worldly pursuits, as Rabbainu said (LM I:52)) and from the Sh'chinah's side — for the Sh'chinah is near the person who studies at night, listening to his voice, as it says (Aichah 2): "Kumi ronni balailah... shifchi chamayim libaich nochach p'nai Hashem" — "Arise, sing at night... pour out your heart like water before the face of Hashem" — "nochach p'nai Hashem" specifically, for the Sh'chinah is near him, directly before Hashem's face. At night the Sh'chinah is in the lower worlds — "v'lo matzah hayonah mano'ach" — "the dove found no resting place" — and her essential rest is with the person studying then, in the aspect of: "Gam tzippor matzah bayis" — "Even the bird found a home."
Therefore in winter, when study is at night and ascends to the Sh'chinah (emunah), g'shamim are produced — hence we say "Morid HaGeshem." But in summer, when the essential study is by day (for then: "Night was created only for sleep") — by day, not everyone merits that his study ascends to the Sh'chinah, since one cannot nullify oneself as well due to worldly distractions, and the Sh'chinah is in the upper worlds. Therefore most daytime study produces the aspect of tal, produced specifically from daytime learning when the gardinai nimmusin emerge. Hence in summer we say "Morid HaTal."
If one did not say tal, he is not sent back — for dew is never withheld; it is produced in any case from all study. But if one did not say geshem, he is sent back — for rain can be withheld, chas v'shalom, when study is not proper and does not ascend to the Sh'chinah in the aspect of emunah. Since it is sometimes withheld, one must mention it to arouse it.
We say tal and geshem in the second berachah [of the Amidah — G'vuros], for then the yamin and s'mol of the Sh'chinah are formed, and one can draw the tal and geshem produced through Torah study (which also has yamin and s'mol).
We begin saying geshem on Sh'mini Atzeres — for then we convene together with the Sh'chinah, as our Sages said: "Please tarry with Me one more day — your departure is hard for Me." On the Mussaf of the first day of Pesach we begin saying tal — for on the first night of Pesach there is Mochin d'Gadlus [expanded consciousness], and afterward one returns to Katnus HaMochin [contracted consciousness], the aspect of Sefirah (counting to purify). Therefore at Minchah of the first Yom Tov, when the second night of Pesach (the aspect of distancing) begins to stir, we begin tal.
That which our Sages said: "Night was created only for sleep" refers to summer. Then the essential Torah study is by day, and at night one specifically needs to sleep — to receive and absorb from the atmosphere, to receive the Torah teachings scattered there.
Halacha 3
Based on LM I:78 — "Va'eschanan"
The matter of tefillah.
Based on what Rabbainu z"l said (LM I:78) on the verse "Va'eschanan el Hashem ba'ais hahi laimor" — "I beseeched Hashem at that time, saying": The essential life-force is the Torah — "They are our life and the length of our days." But one certainly cannot engage in Torah constantly without any interruption — one must sometimes cease on account of livelihood and bodily needs. If so, how does one sustain oneself during the time of bitul [cessation from Torah], since there is truly no life-force except through Torah alone?
During the time of necessary bitul from Torah, one sustains oneself through the great true tzaddik, who is also sometimes like a simple person when he ceases from Torah words. He sustains himself from the path to Eretz Yisrael — for during cessation from Torah, the tzaddik sustains himself from the mode of conduct that existed before Mattan Torah, when the world was sustained through His kindness alone — the aspect of "Olam chesed yibaneh" — "The world is built on kindness" — the aspect of otzar matnas chinam [the treasury of free gift]. Then the Torah was hidden within every thing in the world — the aspect of Derech Eretz that preceded the Torah. For everything was created with the Ten Utterances, and the Ten Commandments are hidden within those Ten Utterances, concealed and clothed in every worldly thing.
Before Mattan Torah, when the Torah had not yet been revealed, the world was sustained solely through chesed chinam [gratuitous kindness] — the hidden Torah concealed in everything. This is the path to Eretz Yisrael: the essential kedushah of Eretz Yisrael derives from the Ten Utterances — "Ko'ach ma'asav higid l'amo" — "The power of His works He told to His people" — as Rashi explains on "Beraishis bara." Therefore Moshe asked to enter Eretz Yisrael through matnas chinam — through the Ten Utterances where Torah is hidden, through which the world was sustained before Mattan Torah. This is: "Va'eschanan" — [the language of a free gift].
§2
This is the aspect of tefillah. The essential tefillah is only matnas chinam [a free gift] — as our Sages said (Avos 2): "Do not make your tefillah fixed, but rather mercy and supplication." And: "Tzaddikim — even though they have Torah and good deeds — ask only for matnas chinam." The essential tefillah is only matnas chinam. Therefore the essential tefillah is only in Eretz Yisrael, as our Sages said, and as it says (Melachim I:8): "V'hispall'lu ailecha derech artzam" — "They shall pray to You toward their land" — "derech artzam" specifically. The essential tefillah is matnas chinam — the path to Eretz Yisrael.
Tefillah is called chayai sha'ah [temporal life], as Rava said (Shabbos 10a) to Rav Hamnuna who was prolonging his tefillah: "You neglect eternal life [Torah] and engage in temporal life [tefillah]!" And the Gemara resolves: "He held that the time for Torah is separate and the time for tefillah is separate." At first glance: since tefillah is merely "temporal life," from where will one find time for it — is not one obligated to study Torah at all times? But in truth, since tefillah is matnas chinam, during tefillah one is cleaving to the hidden Torah — the Torah concealed in everything, the aspect of chesed chinam that sustained the world before Mattan Torah. Thus even during tefillah one is truly cleaving to Torah — the hidden Torah.
This is why Rabbainu said elsewhere (LM I:15): through tefillah one merits sisrai Torah [the secrets of Torah]. Through tefillah (matnas chinam), one cleaves to the hidden Torah — which is sisrai Torah. Therefore tefillah is called avodah shebalev [service of the heart] — the aspect of concealment, the hidden Torah, the aspect of thought in the heart, for in the heart all things are hidden — ta'alumos lev [secrets of the heart]. Therefore tefillah is an exceedingly lofty level — and one must specifically pray each day and increase in tefillah and supplication. Through tefillah (matnas chinam, the hidden Torah, chesed chinam) one can sustain all times when one is idle from Torah due to the necessity of livelihood and the like. The tzaddik, by cleaving during his idle time to the hidden Torah, sustains all simple people — and tefillah is exactly this aspect. The essential tefillah is merited only by the tzaddikim; therefore every person must pray only through hiskashrus to the tzaddikim of the generation (LM I:2).
The essential tefillah is in the aspect of Eretz Yisrael — matnas chinam. "Tzaddikim yirshu aretz" — "The righteous shall inherit the land." Each person, according to his kedushah of the bris (the essential aspect of "tzaddik") and according to how much he merits connecting to the true tzaddik of the generation, so he merits the inheritance of Eretz Yisrael and so he merits tefillah. As Rabbainu said many times: wherever one prays, the atmosphere becomes the aspect of Eretz Yisrael. Wherever kosher people come, they can create the aspect of Eretz Yisrael through this. Rabbainu also hinted in his notes on this teaching that the entire matter of the path to Eretz Yisrael depends on sh'miras habris [guarding the covenant]: "Tzaddikim yirshu aretz."
§3
Thus through tefillah one sustains oneself from the hidden Torah (matnas chinam), and through this one can receive life-force constantly during idle time from Torah. This is what our Sages said (Shabbos 11a): Scholars whose Torah is their craft — like R' Shimon bar Yochai and his companions — interrupt for Kri'as Shma but not for tefillah. But we interrupt even for tefillah — since we also idle much from Torah study in any case.
Since we idle from Torah even without tefillah, we certainly must pray — to cleave to the hidden Torah through matnas chinam, so we can sustain all the times of idleness. Through tefillah, even idle times receive life-force from the hidden Torah concealed in everything. But R' Shimon bar Yochai and his companions, whose Torah was their sole craft — who had no occupation but Torah alone and did not need to sustain themselves through the hidden Torah in worldly matters (since they had no worldly business at all) — therefore the hidden Torah was revealed to them. They were given permission to reveal razin d'Oraisa [mysteries of Torah] — for to them the Torah was not hidden. Since they never engaged in any occupation where Torah is hidden, the hidden Torah was revealed to them — and therefore they did not need tefillah.
§4
This is the aspect of (Berachos 32b): "The early chassidim would wait one hour [before each tefillah]... since they spent nine hours a day on tefillah, how was their Torah preserved and their work accomplished? Rather, since they were chassidim, their Torah was preserved and their work was blessed." They are called chassidim — they were able to draw and receive through their tefillah chesed chinam, the otzar matnas chinam, the hidden Torah. Therefore they could prolong tefillah greatly — for even during tefillah they were cleaving to the hidden Torah, the aspect of Toras Chesed. "Their work was blessed" — since they merited chesed chinam through tefillah (the essential sustenance of the world during times of occupation and business), sustaining themselves through the hidden Torah in every matter. From there the essential berachah derives — by revealing the Godly life-force (the Torah hidden in everything). The opposite of the curse, chas v'shalom, which comes from the concealment of Hashem's light: "Halo al ki ain Elokai b'kirbi m'tza'uni hara'os ha'aileh" — "Is it not because my God is not in my midst that these evils have found me?"
This is the aspect of Bircas Kohanim. The Kohain — a man of chesed — could reveal the chesed chinam that sustained the world before Mattan Torah, through the Ten Utterances hidden in everything. The Utterances are the aspect of chesed: "Ki amarti olam chesed yibaneh" — "For I said: the world is built on kindness." Therefore the Kohanim could draw berachah to Yisrael — for the essential berachah derives from revealing the Ten Utterances in everything. "Ko s'var'chu es B'nai Yisrael — amor lahem" — "So shall you bless the Children of Yisrael — say to them" — "amor" specifically — pointing to the Ten Utterances (ma'amaros) hidden in everything, from which the essential berachah derives.
The Kohain must bless through n'si'as kapayim [the raising of hands] — for the hands have twenty-eight joints (kach = ko'ach), the aspect of "ko'ach ma'aseh Beraishis" — the power of the act of Creation — the Ten Utterances. Through the hands, one reveals ko'ach ma'aseh Beraishis, and the Kohain can draw berachah. Therefore n'si'as kapayim is during tefillah (which shares this aspect). Tefillah itself is enhanced through spreading one's palms, as Rabbainu said: during tefillah it is good to spread one's palms — for the hands (twenty-eight joints = ko'ach ma'aseh Beraishis) enable conquering Eretz Yisrael, the essential aspect of tefillah — matnas chinam.
§5
Therefore we mention the Avos [Patriarchs] in tefillah — "Elokay Avraham, Elokay Yitzchak..." — and the Avos themselves established tefillah: Avraham established Shacharis, etc. (Berachos 26b). For the Avos lived before Mattan Torah — when the world was sustained through His kindness, the hidden Torah — which is the aspect of tefillah.
Therefore their essential service was solely tefillah — for tefillah is chesed chinam that sustained the world before Mattan Torah. The essential tefillah began with Avraham, who first revealed His Godliness in the world and is the essential sustainer of the world: "Aileh toldos hashamayim v'ha'aretz b'hibar'am" — "These are the generations of the heavens and the earth when they were created" — b'Avraham [rearranging the letters: "through Avraham"] (Beraishis Rabbah 12). Therefore the essential conclusion of the berachah is with Avraham: "In you they conclude" (Pesachim 117b) — for Avraham is chesed chinam, the essential sustenance of the world before Mattan Torah, the essential aspect of tefillah. Therefore berachos were given to Avraham, and from him to Yitzchak and Yaakov — for from there the essential berachah, through revealing His Godliness clothed in everything.
§6
Therefore it is forbidden to eat before tefillah, on account of "Lo sochlu al hadam" — "Do not eat upon the blood" (Berachos 10b). The essential eating and parnasah are only through matnas chinam — as we say: "Who feeds the entire world in His goodness, with grace, kindness, and compassion — He gives bread to all flesh, for His kindness is forever." The essential eating and parnasah come only from Eretz Yisrael. Therefore one must mention Eretz Yisrael in Bircas HaMazon: "V'achalta v'savata u'vairachta es Hashem Elokecha al ha'aretz hatovah" — "You shall eat, be satisfied, and bless Hashem your God for the good land." The essential kedushah of Eretz Yisrael derives from the Ten Utterances — chesed chinam. Therefore one must eat with derech eretz [proper conduct] — most halachos of derech eretz concern meals — for eating derives from the "derech eretz that preceded the Torah" (chesed chinam). One must give from one's bread to the poor — drawing matnas chinam during eating by showing grace to the poor. N'tilas yadayim [ritual handwashing] before eating is the aspect of: "S'u y'daichem kodesh u'var'chu" — "Lift your hands in holiness and bless" — revealing the illumination of the hands (twenty-eight joints = ko'ach ma'aseh Beraishis = Ten Utterances = chesed chinam = the path to Eretz Yisrael), from which the essential sustenance derives.
Therefore it is forbidden to eat before tefillah — for specifically through tefillah one draws chesed chinam, from which the essential holy food derives (from Eretz Yisrael, from chesed chinam). The life-force received through food sustained this way comes from the Torah itself: "V'Sorascha b'soch mai'ai" — "Your Torah is within my innards" — since the food derives from chesed chinam (the hidden Torah in everything). But when one eats, chas v'shalom, before tefillah — before revealing chesed chinam — one does not draw the food from chesed chinam, and the life-force does not come from the hidden Torah. Such life is called: "R'sha'im b'chayaihem k'ruyim maisim" — "The wicked in their lifetime are called dead" — for it is not true life-force. Of such eating it says: "Pen tochal v'savata... v'ram l'vavecha... v'shachachta es Hashem" — "Lest you eat and be satisfied... and your heart grow haughty... and you forget Hashem" — forgetting Him since one does not draw matnas chinam during eating.
"V'zacharta es Hashem... ki Hu hanosain l'cha ko'ach la'asos chayil" — "Remember Hashem... for He gives you power to achieve" — "ko'ach" specifically — ko'ach ma'aseh Beraishis — chesed chinam. This one must remember during eating, to draw the life-force of food from the hidden Torah (ko'ach ma'aseh Beraishis, chesed chinam). Therefore it is forbidden to eat until after tefillah, when one draws chesed chinam.
Based on the awesome Story of the Ba'al Tefillah
§1
This is the aspect of tefillah b'tzibbur [communal prayer] — with ten. For it is explained there [in the Story] that the King and his people were ten: the King and the Queen, the Princess and the Infant, the Orator and the Faithful Friend, the Appointee, etc. They are the aspect of Olam HaTikkun [the World of Rectification — the rectified configuration of the Ten Sefiros].
Whoever has eyes to see can understand a little that the secret of this Story touches upon the matter of misas ham'lachim [the death of the primordial kings], sh'viras kailim [the shattering of the vessels], and their rectification. We have said many times that everything we find in the Stories is merely a hint — less than a drop from the sea. Even where Hashem helps us to discern the truth — meaning, it is true that this matter is also hinted in the secret of the Stories — nevertheless, the secret of the body of the Story itself is exceedingly distant and exalted beyond our understanding. For the waters have risen — a flowing stream that we cannot cross.
§2
Nevertheless, this much is clearly understood: that hinted in this Story is the matter of sh'viras kailim and their rectification. They are ten aspects corresponding to the Ten Sefiros, in which the shattering, damage, and bitul occurred. As explained in Eitz Chayim: although the shattering occurred only in the seven lower kings, even the three upper [Sefiros] suffered damage and bitul.
Through sh'viras kailim, all the desires, evil traits, errors, and confusions of all those in the world who are far from Hashem derive from there. Each one was led astray to where he was led astray — through his desires that led him to alien, false opinions. This is the aspect of all the folly and error of all the groups [kitos] described in the Story: all were led astray and thoroughly confused through their evil desires. For this group strayed from opinion to opinion, from reasoning to reasoning, until they said the essential tachlis [purpose] is kavod [honor] — and they had great reasonings and proofs for this. Another group strayed and said the essential tachlis is murder — and they too had many reasonings. And so with the other groups — each had many reasonings for their error, such that one could truly be deceived by them. As Rabbainu z"l said: he does not wish to reveal all the reasonings of each group, for they have such convincing reasonings that one could truly err through them.
All this derives from sh'viras kailim — the holy upper Middos whose vessels could not contain their light. The vessels shattered and fell below to the domain of the kelipos, until all good traits were inverted from one extreme to the other — they overturned the words of the Living God — until false reasonings opposite to the truth were formed. All due to the holy sparks of the upper Middos that fell among them, through which the kelipos seized hold and received power to invert truth into complete falsehood — from an aspect of that very truth. In the aspect of: "Any falsehood that does not contain truth at its beginning cannot endure." Each evil group's false reasonings derive at root from some aspect of truth in its source and place — but among them this truth became corrupted, and they strayed through it to extremely alien opinions, each according to the Middah that fell among them through the Shattering.
§3
For example: the group that said the essential tachlis is kavod [honor/glory] — this error derives from the fall of kavod d'kedushah [holy glory]. For there is a holy kavod — the glory of Hashem and His holy Torah and His true tzaddikim — for which all worlds were created: "Everything HaKadosh Baruch Hu created in His world, He created only for His glory" (Yoma 38). As explained in many teachings of Rabbainu z"l: kavod d'kedushah is the root of all Creation, the root of all neshamos — "B'sodam al tavo nafshi, bikehalam al taichad k'vodi" — "Into their council let my soul not enter; in their assembly let my glory not be united."
Since kavod d'kedushah is the root of all Creation (created for this glory), from the time of sh'viras kailim — when all the holy Middos fell below and all worlds were confused (this is what the Story describes: "Once there was a storm-wind that confused and overturned the entire world" — all the secret of sh'viras kailim) — then all the evil groups described there came into being. They strayed through the holy sparks that fell among them, inverted truth from one extreme to the other, and said the essential tachlis is kavod — when in truth the matter is the exact opposite: the essential tachlis of Creation is only the glory of Hashem, His Torah, and His true tzaddikim, which one can merit only by completely diminishing one's own honor, truly fleeing from honor, knowing one's lowliness and degradation — "nivzeh b'ainav nim'as, v'es yir'ay Hashem y'chabaid" — "despised in his own eyes, but honoring those who fear Hashem." Then specifically one will merit reaching the true tachlis in the future — to be included in the glory of Hashem: "K'vod Hashem ya'asfecha" — "The glory of Hashem shall gather you in." One merits this only to the degree one truly nullifies one's honor completely, striving all one's days to increase the honor of the Omnipresent — the honor of Torah and true tzaddikim — not caring about one's own honor at all. But they inverted the truth and said the essential tachlis is to pursue honor, chas v'shalom — rachmana litzlan from such an opinion.
§4
Similarly, the other group that erred and said the essential tachlis is murder: this error derives from the fall of sparks from Gevurah d'kedushah [holy Severity]. In kedushah there is anger and vengeance that is a great mitzvah: "Ail kanno v'nokaim Hashem" — "God is zealous and Hashem avenges." This is the aspect of the four modes of capital punishment by Bais Din and the thirty-nine lashes — a mitzvah for Bais Din to administer to the liable. This is a great tikkun of the worlds: through the mitzvah of the four deaths, one unifies the four letters of the Name Havayah and the four letters of the Name Adnus, and other great unifications and awesome upper tikkunim. But among them this Middah fell until they came to actual anger and murder — inverting the words of the Living God through their evil desires, straying from reasoning to reasoning until they went mad and said murder is a mitzvah and the tachlis.
§5
The group that said immorality is the tachlis: this error is understood by all, for the mitzvah of p'riyah u'r'viyah [procreation] is the first mitzvah in the Torah — "Lo sohu b'ra'ah, lasheves y'tzarah" — "He did not create it for chaos; He formed it to be inhabited." Hashem desires the world's continuity, hence the mitzvah to be fruitful and multiply — but only for the sake of the mitzvah, in great kedushah and purity. Through the enormity of their desire, they bent their minds from the truth until they said this is the essential tachlis — rachmana litzlan from such an opinion and all their evil opinions, rachmana l'shaizvan.
§6
The group that said whoever eats little and is not sustained from the food of other people is fit to be king — and they chose a wealthy man as their temporary king: one can understand a little from where this error derives. There are true tzaddikim who are truly holy, who have genuinely broken the desire for eating completely — eating only a tiny amount, and even that in awesome kedushah, until their food is not the food that the world eats. Their food is in the aspect of mahn: "Lechem abirim achal ish" — "Man ate the bread of the mighty" — the food that the ministering angels eat. This is the food of the true tzaddikim — "Lo nitnah Torah elah l'ochlai haMahn" — "The Torah was only given to those who ate the mahn." As explained in Sefer HaAlef-Bais: one whose study is with pure Mochin is sustained from the food of the angels. And as Rabbainu z"l explained: through abundant hisbodedus and yearning for Hashem, one makes nefashos [souls], and through this one's food becomes the aspect of Lechem HaPanim [the Showbread]. And as explained in the teaching "Tefillah LaChavakuk" (LM I:19): through the perfection of Lashon HaKodesh — through which one merits sh'miras habris — one merits that all one's food and pleasure comes solely from the shining forth of the holy letters within what one eats and drinks. Such a tzaddik does not eat the food of this world at all — he eats holy letters, holy nefashos, the inner life-force of the food.
We have already related an awesome story of a tzaddik who merited this: during his eating he saw that all the bread before him was entirely letters.
Since there exist such great true tzaddikim whose food is not of this world at all — from this derives the error of the group upon whom this truth fell in a distorted way. They attached themselves to hypocrites and liars who make themselves resemble a monkey before a man — who accustom themselves to eat little out of arrogance and inflated ego, to gain honor and prestige. Because they see this is valued now, and through eating little with a false grace one is accepted as rabbi and leader — even though in truth they have not yet begun to walk in the ways of Hashem, have not touched kedushah or Torah at all, have not begun to break any desire or trait at all. Even the desire for eating they have not begun to break — they merely reduce eating for the sake of honor. All this and more is hinted in the Story regarding the group that said whoever has abundant provisions and is not sustained from the food of others, eating only fine foods, is fit to be king.
§7
The group that said melitzah [eloquence/rhetoric] and speech is the tachlis — that one should know many languages and be a fine orator: this error is also somewhat explained. For the evil done under the sun now through the sinful orators [melitzim haPoshim] is well known. As Rabbainu z"l said humorously, praising melitzah greatly, and then said: "But there are orators who are the sinners of Yisrael, as it says (Yeshayahu 43): 'U'melitzecha pashu vi' — 'And your orators sinned against Me.'"
For all the philosophers, investigators, and heretics — most of them are great orators who chose the path of melitzah, studying many languages, speaking with eloquence and being masters of language, as is known and famous.
In truth, in its holy root, melitzah is exceedingly good — as Rabbainu z"l himself praised it greatly. He said: melitzah has great power to arouse a person, and even Above one can accomplish great things — arousing compassion and great salvation through melitzah. For he said that even the mailaitz z'chus [the one who argues merit] Above is called by this name — "orator" — precisely on account of melitzah. For the merit itself — if stated plainly without the ways of melitzah — would accomplish nothing in arousing compassion, since even without him the merit is known. The essential power of the one who argues merit to accomplish salvation and compassion is through melitzah: presenting the matter beautifully, with fitting and proper arguments, beautiful words, and fine rhetoric — through which he has the power to arouse compassion and salvation Above.
Similarly below: we see with our senses the power of melitzah. If one tells a person plainly that so-and-so died, he would not be so aroused to weep greatly. But if one arouses him through the way of melitzah — expanding the matter: how fine this person was, how beautiful his deeds — as orators do — then through melitzah one has the power to arouse and shatter the person's heart greatly. All this we heard from Rabbainu z"l. And then he concluded: "But there is an orator who is among the sinners of Yisrael — 'u'melitzecha pashu vi.'"
This matter of the greatness of melitzah is extremely necessary for every person who desires true, eternal life — who wishes to approach the holy, walk in the ways of Hashem, and return to Him. For the general counsel that is the foundation of all counsels is hisbodedus — private conversation between oneself and one's Creator — as explained by us many times. That is: one should accustom oneself each day to go to a designated place for hisbodedus, to express one's conversation before Him as a man speaks to his friend — multiplying arguments, entreaties, requests, and persuasions in the language one speaks (in our country, in Yiddish which we speak) — that Hashem help him, enable him to return from evil ways and draw close to Him.
For this purpose, the matter of melitzah is a great thing: accustoming oneself to expand one's conversation and multiply arguments, seeking to find each time fresh words of supplication and persuasion, fitting arguments, and words of arousal and compassion — as those who plead, as those who come before kings and judges to beg for their lives. When they know themselves to be guilty and come to appease — then from the great bitterness of their soul, words of supplication and persuasion pour forth from their hearts of their own accord, until sometimes they arouse the heart of the king or judge, who begins to weep with them from great compassion.
For the matter of private conversation between oneself and one's Creator — which is the true essential tachlis, through which one merits eternal life forever and ever, and is saved from the pit and the mire — for this, one needs every kind of speech in the world: supplications, requests, appeasements, persuasions, entreaties, compassion, grace, arguments, and the like in great abundance. All such speech is encompassed in the aspect of melitzah — for all this derives at root from the upper melitzah, from which King David composed Sefer Tehillim through his Ru'ach HaKodesh. He merited through his Ru'ach HaKodesh the holy melitzah in truth, until his holy Sefer Tehillim encompasses all expressions of holy melitzah. Therefore it truly has great power to arouse the human heart and arouse the Upper Compassion — when said with heartfelt kavvanah — drawing the person close to Hashem.
Since in kedushah melitzah is so exceedingly precious, from this derives its fall among the group described above — who inverted the words of the Living God and chose melitzah for their detriment: spending all their days on the ways of melitzah to draw the hearts of Yisrael, chas v'shalom, to the ways of the philosophers and investigators — "kol ba'eha lo y'shuvun v'lo yasigu orchos chayim" — "all who enter there do not return and do not attain the paths of life" — uprooting themselves, their children, and their followers from both worlds, as their evil ways are known and famous: what comes about through their sinful orators — until they desecrate Shabbos publicly, speak rebellion against Hashem and His holy Torah, against the Tanna'im and Amora'im, mock the aggados of our Sages in the Gemara and Midrashim, walk in the ways and customs of the gentiles, and force themselves to adopt their ways in every respect — dwellings, utensils, clothing, and all their mannerisms. The holy Torah warned us (Vayikra 18): "U'v'chukosaihem lo sailaichu" — "In their statutes you shall not walk" — it is forbidden to resemble them in any matter.
To spend one's days on such melitzah — which does not draw one close to Hashem and His service but on the contrary distances and uproots a person entirely, rachmana litzlan — there is certainly no greater madness than this. This is exactly the matter of the group in the Story that chose a mad Frenchman as their king because he was a wondrous orator who knew many languages and constantly spoke, even to himself.
Even though they wish to conceal their falsehood and heresy with truth — initially misleading the Children of Yisrael by saying they wish to teach them Scripture properly with all the precision of language — in truth their entire intention is for evil. The essential core of their heresy is that they deny the Torah SheBa'al Peh [Oral Torah] entirely, exactly like the Karaites. And when they deny the Oral Torah, they automatically deny the Written Torah — for nothing of the Written Torah can be known without the words of our Sages in the Gemara and Midrashim, which is the Oral Torah. May their spirit and soul expire! They constantly force themselves to interpret Scripture according to the plain meaning alone, without any of the expositions of our Sages. Their evil inner intention is apparent to all who are somewhat familiar with them and their evil ways — their entire aim is to interpret Scripture only according to the ways of melitzah, as if it contains no inner meaning, chas v'shalom. They praise Moshe Rabbainu greatly and say about him that he was a great orator and master of language. And certain prophets whose melitzah does not appear [elegant] to them — woe to them! Woe to their souls!
Even if they leap upon the mountains and skip upon the hills, they cannot interpret the holy Torah so that it accords with the ways of melitzah. For there are innumerable verses in the Torah that cannot bear a plain interpretation at all — especially where they contradict the law as received by us from Moshe Rabbainu himself: for example, "Shaishes yamim tochal matzos" [seemingly six days instead of seven], and "U'vishalta v'achalta" in Pesach [seemingly cooking, when it may only be eaten roasted], and "Arba'im yakenu" [seemingly forty lashes instead of thirty-nine], and many more like these. Especially all the narrative portions of the Torah — in every letter and every point of the entire holy Torah there are razin ila'in, razin g'nizin, razin v'razin d'razin [supreme mysteries, hidden mysteries, mysteries upon mysteries] upward without end. The holy Zohar already curses extensively those heretics who say the Torah contains only its plain meaning.
Therefore in truth one should only study Scripture with the commentary of Rashi alone. Rashi haKadosh makes every effort to explain Scripture according to its plain meaning — but wherever it is impossible to do so on account of the tradition received from our Sages, he explains according to the words of our Sages. And even where he does explain according to the plain meaning, he mostly brings the words of our Sages from Midrashim and Gemara — to know and to make known that there are many more expositions in that verse. One who separates himself from the commentary of Rashi to study their evil commentary and similar commentaries — separates himself from life, uprooting himself from the Source of Life and from His holy Torah. It is impossible to elaborate here, for a multitude of scrolls would be insufficient to tell of the great bitterness of this calamity that has now arisen in our generation — that this plague has spread even in our country.
The essential greatness of melitzah is for the true tachlis: to merit drawing close through it to Hashem. Whoever merits such melitzah and spends his days advocating his case before Hashem in tefillah and supplication, or advocating his words to Yisrael to arouse them to His true service — fortunate is he! Fortunate is his portion! And whoever does not merit this in completeness — it does not hinder his service. For HaKadosh Baruch Hu does not come in tyranny with His creatures and does not demand of a person what is not in his power. One can draw close to Hashem through one's conversation however it may be — and however one speaks, it will be considered by Hashem a beautiful and fine melitzah. For before Hashem the essential thing is the truth — that one's heart-intention be truthful: "Karov Hashem l'chol kor'av, l'chol asher yikra'uhu be'emes" — "Hashem is close to all who call upon Him, to all who call upon Him in truth." Whoever directs his heart in truth — even if he is no orator and never learned the ways of melitzah — his mouth and heart open of their own accord, and he can speak beautiful words and proper arguments to Hashem, drawn from the holy melitzah. At the very least, he will not ruin things with his words.
But those who accustom their children to study Scripture through their methods of melitzah — who come through this to great heresies and famous wickedness — of them it is said: "U'melitzecha pashu vi." And: "U'mah yisron l'va'al halashon" — "What advantage has the master of language?" (Arachin 15b). And: "Hasair mai'alai hamon shirecha" — "Remove from Me the noise of your songs" (Amos 5). And: "V'hi'artartem alai divraichem" — "You have multiplied your words against Me" (Yechezkel 35). And: "Al tarimu lamarom karnechem, t'dabru b'tzavar asak" — "Do not raise your horn on high; do not speak with an arrogant neck" (Tehillim 75). And: "Tai'alamna sifsai sheker hadovros al tzaddik asak, b'ga'avah vavooz" — "Let lying lips be silenced, which speak against the Righteous One arrogantly and with contempt." Our Sages said: "'Let them be silenced' — let them be convulsed, let them tremble, let them be stilled — those who speak against the Righteous One of the world."
The summary: because there is a holy melitzah that is exceedingly precious, from this they strayed through their evil desires until they said the essential tachlis is an orator and master of melitzah — and they chose a mad Frenchman who knew many languages as their king. And he certainly led them on the straight path... Woe to them.
Based on the awesome Story of the Ba'al Tefillah (continued)
§8
The group that said the essential tachlis is simchah and drunkenness: this is also somewhat explained. For simchah d'kedushah [holy joy] is certainly a very great thing — to rejoice in Hashem and His holy Torah, which is the essential completion of avodah, as it says (Devarim 28): "Tachas asher lo avadta es Hashem Elokecha b'simchah" — "Because you did not serve Hashem your God with joy." Holy simchah is the holy point of all the mitzvos: "Pikudai Hashem y'sharim m'samchai laiv" — "The precepts of Hashem are upright, gladdening the heart" (Tehillim 19). The essential thing is to merit rejoicing in Hashem: "Anochi esmach baHashem" — "I shall rejoice in Hashem" (Tehillim 104). And: "Ki vo yismach libainu" — "For in Him our heart rejoices" (Tehillim 33). And: "V'avo'ah... el Ail simchas gili" — "I shall come... to God, the joy of my gladness" (Tehillim 43). And: "Simchu vaHashem v'gilu tzaddikim" — "Rejoice in Hashem and exult, O tzaddikim" (Tehillim 32).
Concerning this, Sh'lomo HaMelech said (Koheles 8): "V'shibachti ani es hasimchah" — "I praised joy" — which has no good for a person except to eat, drink, and be glad. Our Sages expounded (Shabbos 30b): "'To eat, drink, and be glad' — on Shabbosos and Yamim Tovim." For in truth, whoever is within the holy true emunah has cause to rejoice all his days, at every moment, when he recalls the goodness and wondrous kindness Hashem did with us through Moshe Rabbainu — who opened our eyes and drew upon us the holy emunah: to believe in Hashem and in Moshe His servant, to fulfill His Torah and holy mitzvos each day. Even the sinners of Yisrael are full of mitzvos like a pomegranate, and we all believe in the Living God, the eternal King — alive forever, enduring eternally, Master of all, above all, with none above Him. May His Name be blessed in the mouth of all the living, forever.
It is impossible to explain in writing or speech the enormity of this joy — for His greatness is unsearchable. This joy is for each person according to what he estimates in his heart — in the aspect of: "Noda bash'arim ba'alah" — "Her husband is known at the gates" — each according to his own gates. From this holy simchah, when it is damaged chas v'shalom, the error of the group above derives — who chose the simchah of folly and drunkenness. Of this it says (Koheles 2): "Ul'simchah mah zoh osah" — "And of joy, what does it accomplish?" Our Sages said: "'What does it accomplish?' — this is joy not of mitzvah. 'I praised joy' — this is joy of mitzvah." Teaching us: the Sh'chinah does not rest from sadness but from the joy of mitzvah.
§9
Regarding chochmah [wisdom]: there was another group that investigated and said the essential tachlis is wisdom. This error is very clearly explained in terms of its source. For certainly it is true that chochmah d'kedushah is exceedingly precious — all Creation was through chochmah: "Kulam b'chochmah asisa" — "You made them all with wisdom" (Tehillim 104). Chochmah is the life-force of everything: "HaChochmah t'chayeh" — "Wisdom gives life" (Koheles 7).
But the essential chochmah is to fear Hashem and serve Him: "Raishis chochmah yir'as Hashem" — "The beginning of wisdom is the fear of Hashem" (Tehillim 111). The essential truth of chochmah is to know that wisdom is far from us: "Amarti echk'mah v'hi r'chokah mimeni" — "I said I would become wise, but it is far from me" (Koheles 7). As Rabbainu z"l explained: the essential wisdom is to realize that wisdom is far from him. For in truth: "Ain chochmah v'ain t'vunah v'ain aitzah l'neged Hashem" — "There is no wisdom, understanding, or counsel against Hashem."
The essential true chochmah is for one who merits the true intellect — to understand and perceive the truth that the essential thing is to serve Him in temimus and complete peshitus [simplicity]. Through this specifically one merits the essential true chochmah: to know Him in complete emunah in truth — which is the essential chochmah. As it says (Yirmiyahu 9): "Al yishalail chacham b'chochmaso... ki im b'zos yishalail hamishalail: haskail v'yado'a osi" — "Let not the wise man glory in his wisdom... but let him who glories, glory in this: that he understands and knows Me." And: "Yir'as Hashem raishis da'as" — "The fear of Hashem is the beginning of knowledge" (Mishlai 1).
But one whose chochmah exceeds his deeds — all the more so the complete heretics who deny the practical mitzvos, rachmana litzlan — of them it says (Yirmiyahu 8): "Hinai bidvar Hashem ma'asu, v'chochmas meh lahem" — "They rejected the word of Hashem — what wisdom do they have?" There is no folly and madness greater than when a person born of woman, formed from clay, wishes to investigate and grasp with his intellect the ways of Hashem — wanting to outsmart God, to know the reasons for His mitzvos through his own intellect, or to understand His modes of governance. Of this it says (Mishlai 26): "Ra'isa ish chacham b'ainav? Tikvah lik'sil mimenu" — "Have you seen a man wise in his own eyes? There is more hope for a fool than for him." And (Yeshayahu 5): "Hoy chachamim b'ainaihem" — "Woe to those wise in their own eyes."
Sh'lomo HaMelech, due to his great wisdom, said (Mishlai 30): "Ki va'ar anochi mai'ish v'lo vinas adam li" — "For I am more brutish than any man, and have not the understanding of a man." Even for the slight error in which he wished to outsmart the Torah of Moshe slightly, he deeply regretted afterward and said: "L'Isi'ail v'Uchal... ki va'ar anochi... mi alah shamayim" — "I am weary, God, I am weary... for I am brutish... who has ascended to heaven?" As our Sages said — all the more so other people.
The summary: the essential precious chochmah is the aspect of yir'as Hashem — "Raishis chochmah yir'as Hashem, saichel tov l'chol osaihem" — "The beginning of wisdom is fear of Hashem, good understanding to all who do them" — "l'osaihem" — "who do them," not "l'lomday'hem" — "who study them" (Berachos 17). Through deed specifically one merits the true chochmah: to know and perceive Him in the aspect of (Devarim 4): "V'yadata hayom vahashaivosa el l'vavecha ki Hashem Hu ha'Elokim" — "You shall know today and set it upon your heart that Hashem is God." This holy Da'as cannot be attained except through Torah, mitzvos, and good deeds in temimus and peshitus — the wisdom of our holy Torah, the essential true wisdom: "Ani Chochmah... Ani Vinah" — "I am Wisdom... I am Understanding" (Mishlai 8). Among them the holy chochmah fell until they said their wisdoms — the external wisdoms — are the essential tachlis. Through such wisdoms they uproot themselves and their followers from this world and the World to Come, having no life in either world. As explained elsewhere: one without emunah has no life at all. As it says (Iyov 5): "Lochaid chachamim b'ormam" — "He catches the wise in their own craftiness" — the wise are trapped by their own wisdom.
§10
The group that chose as king whoever eats a great deal: this too derives from the fact that in kedushah it is certainly a mitzvah for a person to eat as necessary, so he has strength to serve Hashem. There is also eating that is actual mitzvah: eating of Shabbos and Yom Tov, eating matzah, eating kodashim [sacrificial foods]. From this the error fell upon them — they said the tachlis is eating, that one must eat a great deal, and they went mad in their madness that this is the essential tachlis. It is already recorded in sefarim that there was a king who held this group's error and said the tachlis is eating — and he would pray: "My God, give me a stomach so I can eat a great deal!" — as I heard this story from Rabbainu z"l on another occasion before he told this Story.
§11
Most of all, the country of wealth strayed and was confused — they fell into the desire for money to such a degree that all their importance, greatness, and honor was entirely according to how much money one had. Whoever had little money was considered by them an animal or a bird. They had stars, constellations, and angels — until they came to actual avodah zarah: they made their wealthy people into gods and offered them sacrifices, as described in the Story.
It is explained there that from all desires one can be extracted, but not from the desire for money — except through "the Path" that the Gibor [the Mighty Warrior of the King] possesses. For this error and confusion of the group and country that chose the desire for money — this error is greater than all the errors of all the evil groups. Since a certain amount of money is a great necessity for a person, the error and confusion intensifies there more than anywhere — until it seems to them that money is the essential tachlis, chas v'shalom, and one must spend all one's days on it. As is found among most of the world, rachmana litzlan.
In truth it is the exact opposite: the essential parnasah is only from Hashem alone, as it says (Tehillim 75): "Ki lo mimotzah umima'arav v'lo mimidbar harim, ki Elokim shofait" — "For not from east or west, not from the wilderness the mountains — for God is the Judge." One must minimize business and engage in Torah, trusting in Hashem that He will grant success through minimal effort and provide parnasah through an easy cause — having complete emunah in Hashem that everything is from Him alone.
§12
This is the aspect of tefillah. The essential tikkun of all the fallen Middos — which are the aspect of all the evil groups above — is through tefillah. As explained in the Writings [of the Arizal]: the essential tikkun and birur [clarification] of all the Middos is specifically through tefillah.
This is the aspect of tefillah with ten — to clarify and rectify all the groups through the Ba'al Tefillah together with the other men of the King, who altogether number ten. For wherever a minyan of ten gathers to pray, an illumination is drawn upon them from the ten aspects of the men of the King — which are the aspect of Olam HaTikkun. Through this, all the evil groups are rectified — which is the essential tikkun and elevation of the worlds and the Middos.
Each of the King's men has a unique power to rectify a specific Middah. For example: the Orator of the King must rectify the fallen melitzah (the evil group that chose melitzah as their tachlis). They first chose some evil orator as their king; afterward they found the King's Orator and accepted him as king — and through him they were rectified. So too with the other groups: each merited receiving as king one of the King's men corresponding to their Middah, through which they were later rectified.
But the essential tikkun was through the Ba'al Tefillah: through him the King and all his household and men were gathered, reassembled, and reunited, as explained in the Story. And afterward, they sent the Ba'al Tefillah in their combined power to all the groups to rectify them — for the essential tikkun is through tefillah. Therefore when ten gather to pray, they are the aspect of the ten men of the King — and through this they rectify the damage of the Middos of all the evil groups. The essential tikkun is through tefillah. Therefore the essential figure is the Ba'al Tefillah — the sh'liach tzibbur [prayer leader], the chazzan who passes before the Ark — he is called "Ba'al Tefillah," who discharges the obligation of the many. For the essential tikkun is through the Ba'al Tefillah.
§13
For all the evil groups above are the aspect of fallen Middos — and they exist in every person and in every era, as one can see with one's senses all the evil done under the sun through the damage of the evil Middos described above. For there are people who pursue kavod exceedingly — losing their eternal world and even this world for the sake of a little honor they wish to attain. This one seeks honor through his wealth — to have a name among the magnates, officers, and nobles. That one seeks honor through his Torah and avodah — striving all his days to be accepted as rav and leader in a great city.
There are those in whom the trait of murder intensifies — actual murderers, or those who are not actual murderers but have the aspect of murder: masters of machlokes [strife], hatred, and jealousy, who pursue a person to the point of endangering his life — which is also the aspect of murder, and this type of "murder" is exceedingly prevalent in the world, rachmana litzlan. And so with the other groups, as is self-evident.
Even within a single person, aspects of all the groups are found. For a person by nature has all the evil traits: jealousy, desire, honor, and other desires and evil traits — all deriving from the evil groups above. Only in this person, this evil trait intensifies more (hence he is called by that group's name), while in another person a different evil trait intensifies (hence he is called by that other group's name).
Whoever wishes not to deceive himself and to contemplate the true, eternal tachlis — it is impossible to merit this unless he merits being of the holy group of the holy Ba'al Tefillah, for only they chose the true and eternal tachlis: tefillah, songs, and praises to Hashem. Through tefillah one merits shattering all the evil traits within every person that derive from all the evil groups — for they are all nullified and rectified specifically through tefillah. This is the aspect of tefillah with ten.
§14
The essential tefillah is to rectify the group that fell into the desire for money most of all — concerning whom the Ba'al Tefillah exerted himself the most to rectify, as is evident from the Story, for most of the Story speaks about the desire for money. This error and confusion of this desire is worse than all the errors of all the groups, for the desire for money is actual avodah zarah — as described there, that they made themselves into gods, etc.
In this error of the desire for money, the world errs the most — until nearly everyone spends their days and years for the sake of money, and they carry nothing away from their toil: "Ain adam mais vachatzi ta'avaso b'yado" — "No person dies with even half his desire in his hand." Nothing accompanies a person at the time of his departure — not silver, not gold, not precious stones and pearls — only Torah and good deeds alone.
The essential tefillah is to rectify the desire for money, which is actual avodah zarah. For tefillah is the aspect of emunah, as it says (Shemos 17): "Vayhi yadav emunah" — "And his hands were [steady in] faith" — and the Targum renders: "His hands were spread in prayer." Emunah is the opposite of avodah zarah and heresy — which is the desire for money (avodah zarah and heresy). As explained in the teaching "Tzivisa Tzedek" (LM I:23): all forms of avodah zarah are embedded in money.
Therefore one must give tzedakah before tefillah — for the essential shattering of the desire for money (which is the aspect of tefillah) is through tzedakah, as explained in the teaching "Ashrai Ha'am — Hashgachah" (LM I:13).
Based on the awesome Story of the Ba'al Tefillah (continued)
§15
Therefore at the beginning of tefillah we recite Parshas HaKorbanos [the section on sacrifices], which is considered as if we offered the korbanos. For the essential shattering and nullification of the desire for money is through korbanos. The korbanos that are offered are called ma'achalin d'Malka [foods of the King], as explained in the holy Zohar. This is the aspect of the foods described in the Story, through which the essential tikkun of the group that fell into the desire for money was accomplished. As explained there: from all desires one can extract people, but from the desire for money one cannot extract them — except through those foods. He led them until the aroma of those foods reached them and they craved them greatly. Then when he gave them of those foods, they saw the repulsiveness and stench of the desire for money — until they were disgusted with their lives and fled, burying themselves in pits and graves out of shame.
These foods are the aspect of korbanos, whose essential element is the aroma — "Isheh rai'ach nicho'ach laHashem" — "A fire-offering of pleasing aroma to Hashem" (Bamidbar 28). They are called ma'achalin d'Malka. As explained in the Kavvanos of Parshas HaTamid: through the korbanos, avodah zarah is subdued. This is the aspect of: "Tzav es B'nai Yisrael" — "Ain tzav elah avodah zarah" — "'Tzav' refers only to avodah zarah." The korbanos subdue and nullify the avodah zarah of the desire for money — the essential avodah zarah, for all avodah zarah is embedded in money.
Our Sages said (Toras Kohanim) on the verse "Tzav es Aharon" regarding the Olah offering: "Ain tzav elah zairuz miyad ul'doros" — "'Tzav' means only urging, immediately and for generations" — "extra urging is needed where there is chesron kis" [monetary loss]. This is as above: the korbanos involve chesron kis — the aspect of shattering the desire for money — by diminishing one's money for Hashem's sake, purchasing korbanos from one's own wealth. This is the essential shattering of the desire for money: when one spends money on something holy. This is "Tzav" — "extra urging is needed where there is chesron kis" — shattering the desire for money through korbanos, which are nidvas laiv [generous-hearted offerings], the aspect of tzedakah. For shattering the desire for money (chesron kis for holy purposes) requires extremely great urging — since extracting from the desire for money is harder than from all other desires. Thus "Tzav" regarding korbanos hints at shattering the desire for money, and simultaneously "ain tzav elah avodah zarah" — shattering the desire for money IS nullifying avodah zarah, for all avodah zarah is in money.
§16
This is the aspect of Ketores [incense]: "Ketores y'samach laiv" — "Incense gladdens the heart" (Mishlai 27) — the opposite of the desire for money, which is the aspect of sadness and melancholy: "B'itzavon tochalenah" — "In sorrow you shall eat" (Beraishis 3). As explained in the teaching "Ashrai Ha'am" (LM I:13): shattering the desire for money is the aspect of "Ketores gladdens the heart." The essential element of Ketores is the holy aroma — this is the aroma of the foods described above, through which the desire for money is essentially shattered.
This is the aspect of: "Ketores m'asheres" — "Incense makes one wealthy" (Yoma 26) — the tikkun of ashirus d'kedushah [holy wealth], which is the shattering of the desire for money. For one who falls into the desire for money never has true wealth — he is forever a debtor to his desire; whatever he has, he lacks more and more: "Marbeh n'chasim marbeh d'agah" — "The more possessions, the more worry" (Avos 2). No person merits true wealth unless he shatters the desire for money and believes in Hashem — that He will provide parnasah through an easy cause — and is same'ach b'chelko [happy with his portion]. This is the essential wealth: "Aizehu ashir? Hasame'ach b'chelko" — "Who is wealthy? He who is happy with his portion" (Avos 4). Such holy wealth — shattering the desire for money — one merits through Ketores: "Incense gladdens the heart"; "Incense makes wealthy."
§17
This is the aspect of the Korban Pesach, which may only be eaten roasted — which is the culmination of the sections and mishnayos of korbanos recited in the morning tefillah. For roasted meat has a pervasive aroma — in order to subdue more powerfully the avodah zarah of money, whose subjugation is through the aroma of those foods (the aspect of the foods of the korbanos). Also, roasting means the fire dominates it more — the essential subjugation of avodah zarah (the desire for money) is through fire, as described in the Story. As explained in the Kavvanos: the kelipos of avodah zarah are extremely hard shells that can only be burned away through fire. Therefore the Korban Pesach is specifically roasted by fire — for the Korban Pesach is the essential shattering of the desire for money (avodah zarah).
The Korban Pesach was commanded to Yisrael at their departure from Mitzrayim. The essential Yetzias Mitzrayim is the shattering of the desire for money and meriting the tikkun of ashirus d'kedushah: "V'acharai chain yaitzu birchush gadol" — "Afterward they shall go out with great wealth" (Beraishis 15). Mitzrayim was full of idols and avodah zarah — the desire for money where all avodah zarah resides. As explained at the end of the Story: Mitzrayim is the country whose people believed that their wealthy were all gods, due to their great wealth, claiming to travel with angels (their horses were "angels" because adorned with great wealth). The entire awesome Story is hinted in Yeshayahu chapter 31: "Hoy hayordim Mitzrayim l'ezrah v'al susim yisha'ainu" — "Woe to those who go down to Mitzrayim for help and rely on horses."
The Korban Pesach was from the flock — which was the avodah zarah of Mitzrayim. We were commanded to bring the Korban Pesach from the flock to subdue and shatter their avodah zarah. As our Sages said (Shemos Rabbah 11): the Egyptians, immersed in avodah zarah (the desire for money), worshipped the flock — the aspect of wealth, as it says: "V'ashtros tzonecha" — "the increase of your flock" — "which make their owners wealthy" (Chullin 84). Through their errors they came to make the flock (wealth) into actual avodah zarah. Therefore we were commanded to bring the Korban Pesach from the flock — to subdue this avodah zarah of money and wealth.
This is the aspect of the two daily Tamid lambs, which are from the flock — to shatter and nullify each day the power of the kelipah and avodah zarah of money and wealth. Two Tamidim must be offered from the flock every day, morning and evening, to shatter this avodah zarah of money, which is so exceedingly difficult to break — only through the foods described above (the aspect of korbanos).
For this reason Yaakov Avinu and the Avos were shepherds of flocks — to clarify wealth from the kelipah, to subdue the desire for money (the avodah zarah of Mitzrayim, which was the flock). Therefore Yaakov merited through this ashirus d'kedushah — for he merited subduing this avodah zarah of money, through which specifically one merits true, holy wealth. This is why, when they entered Mitzrayim, Yosef told them to say they were shepherds of flocks — "ki so'avas Mitzrayim kol ro'ai tzon" — "for every shepherd is an abomination to Mitzrayim" (Beraishis 46) — for their entire purpose in entering Mitzrayim was to subdue and shatter the desire for money and wealth (the aspect of flocks that enrich their owners).
§18
For this reason we recite Kri'as Shma near the korbanos — for Kri'as Shma is emunas haYichud [the faith of Unity], which is the essential aspect of the korbanos that subdue avodah zarah and heresy (the desire for money, where all avodah zarah resides) — and to merit the holy emunah in Hashem, which is the essential aspect of Kri'as Shma.
§19
After the korbanos we recite Pesukay D'Zimrah [Verses of Song]. For after subduing and shattering the avodah zarah and hard kelipah of the desire for money, we then elevate all the holy sparks of wealth through Pesukay D'Zimrah, which clarify the good from the bad. As explained by Rabbainu z"l (LM I:54): the essential birur [clarification] is through niggun and zimrah [melody and song].
Pesukay D'Zimrah after Parshas HaKorbanos corresponds to what Rabbainu z"l explained in the teaching "Ashrai Ha'am — Hashgachah" (LM I:13) on the Zohar's statement: "Rucha nachis l'shachaich chamimah d'libah, v'libah m'kabail laih b'chedvah d'nigunah d'Liva'ai" — "A spirit descends to cool the heat of the heart, and the heart receives it with the joy of the Levite song." The rucha [spirit] is the aspect of ru'ach n'divah — tzedakah [generous spirit — charity], which shatters the heat of the heart of the desire for money. Then one merits being same'ach b'chelko. This is: "the heart receives it with the joy of the Levite song" — the aspect of honest business dealings (masah u'matan be'emunah): "S'u zimrah u's'nu sof" — "Raise up song and give the drum" — the aspect of same'ach b'chelko.
The korbanos are the aspect of the rucha — the generous spirit/tzedakah — as it says: "Ish asher yidvenu libo" — "Each person whose heart moves him generously" (Shemos 25). Through this rucha (korbanos) one cools the heat of the desire for money. Then afterward we recite Pesukay D'Zimrah — the aspect of "chedvah d'nigunah d'Liva'ai" — for Pesukay D'Zimrah are the joy of the Levite song. The Levi'im performed song on the duchan [the Temple platform], which is Pesukay D'Zimrah — for all niggun and zimrah is from the side of the Levi'im. Therefore we begin with Hodu — the very verses the Levi'im recited before the Aron [the Ark]. Thus Pesukay D'Zimrah follow the korbanos: after shattering the desire for money through korbanos (the rucha that descends), one merits the joy of the Levite song (masah u'matan be'emunah, same'ach b'chelko) — which is Pesukay D'Zimrah.
§20
The essential Pesukay D'Zimrah — which are the aspect of the ten kinds of niggun — derive from David's Kinnor [harp], upon which a northern wind blew. From there all Pesukay D'Zimrah that David HaMelech composed derive.
All this is the aspect of the Yad [the Hand] described in the Story. Set your heart well upon this awesome and wondrous matter explained there: the King possessed a "Yad" that was a map of all the worlds — a land-kart [map] of all the worlds. Written there were all the roads and paths from place to place, from city to city, from country to country, and all people with all the events that would befall them, and all the roads from world to world, and all the roads from earth to ascend to heaven — the road through which Chanoch ascended, the road through which Moshe and Eliyahu ascended — everything, absolutely everything, was written on the Yad — in the lines of the hand, all this was depicted and explained. Set your heart well to these things and you will stand trembling and astonished, contemplating the wonders of God. Has anything like this ever been heard?
It is explained there that the essential tikkun of the country that fell into the desire for money — together with the tikkun of all the other groups — was entirely through the Yad, where the road was written through which the Gibor could receive his might. Through that road specifically one could extract people from the desire for money. Also written there were all the roads of all the King's men — from where each one could receive his particular matter and Middah. For example: the King showed the Orator the road from where he could receive melitzah d'kedushah. And so the Wise Man, and all of them. All these roads were written on the Yad, and through this they subsequently rectified all the groups that had strayed — each one rectifying his group through his holy Middah received via his road obtained from the King through the Yad.
Thus the essential tikkun of all the groups — especially the desire for money, which is primary — was entirely through the Yad. This is the aspect of Pesukay D'Zimrah — which are the aspect of the Yad upon which are written all the worlds with all their roads. For Pesukay D'Zimrah derive from David's Kinnor, whose essential source is the Yad: "V'nigain b'yado v'tov lach" — "He played with his hand, and it was good for you" (Shmuel I 19). As explained in the teaching "Vayhi Mikaitz" (LM I:54): niggun and zimrah are the aspect of yad — "he played with his hand."
In Pesukay D'Zimrah we praise and glorify Him for all creatures above and below — for all that He made, formed, created, and emanated: all the emanated, created, formed, and made beings. As mentioned multiple times in Pesukay D'Zimrah, the wonders of the entire creation — as we say: "He makes heaven and earth, the sea and all that is in them." Especially in the Mizmor: "Hall'lu es Hashem min hashamayim" — "Praise Hashem from the heavens," where everything is enumerated: "Praise Him in the heights... praise Him heavens of heavens... for He commanded and they were created... Praise Hashem from the earth..." By singing to Hashem, praising and glorifying Him for the entire Creation — revealing and publicizing and making known that He created everything ("for He commanded and they were created") — through this we reveal and illuminate all the roads and paths of all the worlds. This is the aspect of the Yad — the map of all worlds.
For all roads and paths from place to place, city to city, village to village, country to country, on land and sea, and from world to world, from earth to heaven and from heaven to the heavens of heavens — all are the aspect of connection and unification among the particulars of Creation. They connect and join together, one with another, in order to ascend ever higher — on the road ascending to Bais Ail, on the holy road — from world to world — so they may return and be included in the root of unity: the singular Creator, blessed be His Name. This is the essential tachlis of everything.
Through the roads from place to place, those two places connect and unite — the road joins and encompasses them together. Through the road, one can bring the abundance of one place to another: in this place there is abundant grain, in another place abundant clothing — grain is transported there, clothing is transported here. Through this they connect, unite, and sustain each other. Thus all roads are the aspect of connection and unification of places. The essential intention is for the tachlis: that everything be included together, so they can return to their root — to be included in the One.
Only this is called a "derech" [road]. For one who travels a road — physically or spiritually — not for this intention, chas v'shalom: even though it seems to him he walks the straight road to his destination without going astray — in truth no one is more lost than he. In the aspect of (Mishlai 14): "Yaish derech yashar lifnai ish, v'acharisah darkay maves" — "There is a road that seems straight before a man, but its end is the ways of death." One who walks the "straight road" heading toward bands of wild animals and thieves — even if the road is well-paved — there is no greater fool or wanderer on a crooked path than he. All the more so when a person strays from the path of intellect, walks in the way of sinners, travels far for commerce without intending it for Hashem's sake — even though it seems to him he walks the straight road to Breslau or Leipzig — in truth there is no more crooked road than this, since he loses his eternal world through it. Better to be lost in forests and wildernesses and not transgress Hashem's mitzvos, than to walk this road that uproots him from both worlds, chas v'shalom.
The summary: the essential road called "derech" is the road of tzaddikim and the upright. "Derech r'sha'im tovaid" — "The way of the wicked shall perish" — their road is lost, not called "derech" at all. Even though it seems the straight road before them — since its end is the ways of death, rachmana litzlan.
Therefore in Pesukay D'Zimrah, where we reveal and make known that Hashem created everything from beginning to end — specifying most of the details of Creation — through this we reveal all the roads of all Creation. For at root all roads derive from the root of unity, where everything is utterly one. From there all Creation separates into its kinds, to their places and habitats. According to the channel and path through which each place receives life-force from the root of unity, so too paths and roads extend from one place to the next adjacent one in its root — and from place to place. Through these roads they connect together so they can return, unite, and ascend to their root in ultimate unity. All roads derive from the root of unity.
Therefore when we specify the Creation in Pesukay D'Zimrah, revealing that "He commanded and they were created" — through this all roads and paths are revealed, all deriving from the root of unity, the singular Creator. Through Pesukay D'Zimrah, the aspect of Yad Hashem [the Hand of Hashem] is revealed and illuminated — the aspect of the Yad upon which all the worlds with all their roads are written. As explained according to the Kavvanos: Pesukay D'Zimrah are the aspect of Chesed, Gevurah, Tiferes — which are the aspect of yadayim [hands] — the Yad described above.
Through this Yad — the aspect of Pesukay D'Zimrah — all the holy roads are revealed, and through this all the groups are rectified through the King and his men who are ten. This is the aspect of the ten Halleluyahs we recite — the aspect of the ten Levi'im in the Mizmor "Hall'lu Ail b'kodsho." And the essential purpose is to subdue the desire for money. The essential birur and tikkun of wealth is through Pesukay D'Zimrah — the aspect of David's Kinnor upon which the northern wind blew. Through this northern wind blowing on David's Kinnor and playing (the aspect of Pesukay D'Zimrah), wealth is clarified and rectified — wealth that derives from the north: "Mitzafon zahav ye'eseh" — "From the north gold comes."
The essential tikkun of wealth is through Pesukay D'Zimrah — the joy of the Levite song. This is: "V'ha'osher v'hakavod milefanecha, v'Atah moshail bakol, u'v'Yadcha ko'ach u'g'vurah, u'v'Yadcha" — "The wealth and honor are from before You, You rule over all, in Your Hand is power and might, in Your Hand..." For the essential tikkun of holy wealth is through the aspect of Yad — the Yad described above.
Based on the awesome Story of the Ba'al Tefillah (concluded)
§21
This is the aspect of Shiras HaYam [the Song at the Sea] that we recite afterward. For at the time of Kri'as Yam Suf [the splitting of the Sea of Reeds], they merited great ashirus d'kedushah [holy wealth] — extracted from the Sitra Achra, from Mitzrayim. As our Sages said (Mechilta, Beshalach): "The spoils of the Sea were greater than the spoils of Mitzrayim." For then wealth was clarified and rectified in kedushah.
At that time, Yad Hashem was revealed: "Vayar Yisrael es haYad hag'dolah" — "Yisrael saw the great Hand" (Shemos 14). Therefore they merited Shirah — niggun and zimrah — the aspect of Pesukay D'Zimrah that derives from the Yad: "V'nigain b'yado v'tov lach" — "He played with his hand."
§22
Therefore all the korbanos were in the Bais HaMikdash. For in the Bais HaMikdash, the aspect of the Yad illuminates: "Mikdash Hashem kon'nu Yadecha" — "The Sanctuary, Hashem, Your Hands established" (Shemos 15). Therefore all roads, paths, and byways emerge from there and are included there together.
The Even Sh'siyah [Foundation Stone] is the point from which the world was founded — from there all the roads of the world begin to extend and branch out. Sh'lomo HaMelech recognized them and planted every kind of fruit tree in them — he knew the road leading to Kush and planted peppers there, as Rashi explains. Also, in the Bais HaMikdash is the Sha'ar HaShamayim [Gate of Heaven] — through which one ascends from earth to heaven, and from world to world, to Ain Sof Baruch Hu.
Therefore in the Bais HaMikdash one could know all the counsels and roads about which one was doubtful and confused. For there were the Urim V'Tumim — the Choshen HaMishpat [Breastplate of Judgment] that Aharon wore upon his heart. There, all counsels and roads were made known and clarified. The Choshen HaMishpat that the Kohain wore upon his heart and upon his shoulders — between his two hands — this is the aspect of the illumination of the Yad, the map of all the worlds. Therefore the letters of the Choshen would protrude and combine — through which all roads and proper conduct became known to all.
The essential illumination of the Yad — where all roads and paths of all worlds are revealed and illuminated in the lines of the hand — this aspect derives from the rucha d'libah [the spirit of the heart], the pulse-spirit of the heart that extends primarily into the hands. Therefore the essential pulse is in the hand — and there, in the pulse, one who knows and understands can discern all a person's ways, occurrences, and matters: "ma'asai ish u'f'kudaso, va'alilos mitz'aday gaver" — "a man's deeds and his accounting, the steps of a man." This pulse flows into the hand, and there all is concealed and revealed in the lines of the hand — which indicate all the ways of a person, who encompasses all worlds from beginning to end.
As explained in the teaching "U'v'Yom HaBikkurim — Hastarah" (LM I:56): the spirit of the pulse in the heart extends into the hands primarily. The essential power and life-force of this pulse-spirit that spreads into the hands derives from the rucha d'nashiv b'kanfay rai'ah [the wind that blows in the wings of the lungs] — from which the essential life-force of the heart and the person derives. For were it not for the wings of the lungs that blow upon the heart, the heart would ignite the entire body. The wind in the wings of the lungs is the aspect of the rucha described above — "rucha nachis l'shachaich chamimah d'libah" — the shattering of the desire for money.
This is the aspect of the Choshen HaMishpat upon the Kohain's heart — the illumination of the upper Yad, upon which all roads and all occurrences are written. Therefore there, in the Choshen HaMishpat, all roads and counsels about which a person was in doubt were clarified, combined, and made to protrude — for everything derives from the Yad, where everything is written.
The Yad is the aspect of the pulse-spirit of the heart. Therefore it is called Choshen HaMishpat — for mishpat [judgment] is the aspect of the tikkun of the desire for money. Dinay mamonos [monetary laws] are called "mishpat" — and all monetary laws are the aspect of the tikkun of the desire for money: they clarify the truth, rescue the oppressed from his oppressor, and subdue the thieves and liars who deny the money of their fellows. This is the essential subjugation of the desire for money. Therefore the Urim V'Tumim are called "Choshen HaMishpat" — for they are the illumination of the Yad, through which the desire for money is essentially subdued — the aspect of mishpat, the tikkun of the desire for money.
§23
The essential nullification of the desire for money is through the Yad, where the road of the Gibor was written — through which one can nullify the desire for money. There it was written that if they go to the country where all consider themselves gods — both will fall, as hinted in the verse: "VaHashem yateh yado, v'chashal ozair v'nafal azur" — "Hashem will stretch out His Hand, and the helper will stumble and the helped will fall."
The essential desire for money is in the aspect of p'gam hayadayim [damage of the hands]: "Kochi v'otzem yadi asah li es hachayil hazeh" — "My power and the might of my hand made me this wealth" (Devarim 8) — which is the essence of the desire for money: avodah zarah and heresy, denying His Hashgachah [Providence], that everything is from Him alone. Therefore the essential subjugation and tikkun of the desire for money is through emunah in Hashem and His Hashgachah — the aspect of Yad: "Vayhi yadav emunah" — "His hands were faith."
Therefore all the korbanos — the nullification of the desire for money — were in the Bais HaMikdash, which is the aspect of Yad. During the avodah of the korbanos, the Levi'im sang — the aspect of "rucha nachis l'shachaich chamimah d'libah" (the korbanos = shattering the desire for money). Then: "Kad nachis hahu rucha, libah m'kabail laih b'chedvah d'nigunah d'Liva'ai" — the heart receives it with the joy of the Levite song — the song of the Levi'im at the time of the korban. This = Pesukay D'Zimrah after Parshas HaKorbanos.
§24
This is the aspect of N'si'as Kapayim [the raising of hands] during tefillah — which is Bircas Kohanim. During tefillah, the illumination of the Yad is revealed — the essential tikkun of all desires and Middos, especially the desire for money, is through this. Therefore Hashem commanded the Kohanim to raise their hands and bless with Bircas Kohanim during tefillah — through their raising of hands they draw forth the revelation of the illumination of the Yad, through which the essential tikkun occurs.
This is the aspect of Bircas Kohanim: the berachah is the tikkun — the opposite of the curse that derives from the destruction of the worlds through sh'viras kailim and the Middos (the damage of all the groups). The berachah is the opposite: the tikkun of all the Middos, the aspect of Olam HaTikkun — the source of all berachos. Therefore the essential berachos are received from the hands: "Vayisa Aharon es yadav vay'varchaim" — "Aharon raised his hands and blessed them" (Vayikra 9). As Rabbainu z"l said elsewhere (LM I:24): the essential berachah (the tikkun) is through the aspect of the Yad.
This is Bircas Kohanim with n'si'as kapayim specifically during tefillah — the berachah (tikkun) comes through the revelation of the illumination of the Yad (n'si'as kapayim). This one merits specifically during tefillah — for the essential tikkun is through tefillah. This is the Ba'al Tefillah, through whom the essential tikkun occurred. He merited finding the Chacham [Wise Man] who had the Yad — until they came to the King and everything was rectified, as explained in the Story.
"Y'var'checha Hashem" — "Hashem bless you" — with money. For the essential Bircas Kohanim and n'si'as kapayim is to rectify the desire for money — the hardest of all. Therefore the berachah begins: "Y'var'checha Hashem" — with money; "v'yishm'recha" — from the damaging forces. That is: one should merit money and ashirus d'kedushah — the aspect of berachah — with the money guarded from the damaging forces of the world (the kelipos that implant the desire for money in the human heart). Rather, one should merit holy wealth — the aspect of berachah: "Bircas Hashem hi sa'ashir, v'lo yosif etzev imah" — "The blessing of Hashem — it makes one wealthy, and He adds no sorrow with it" — that one's money should have no hold of the sadness, worry, and melancholy of the desire for money ("b'itzavon tochalenah"). Rather, one should merit being same'ach b'chelko always, trusting in Hashem that everything is from Him alone — the shattering of the desire for money, which is the essential ashirus d'kedushah.
§25
This is the aspect of Nefilas Apayim [falling on one's face] after tefillah, followed by Ashrai and U'va L'Tziyon — which is the time of the descent of shefa [abundance], as is known. For after the Yad is revealed through N'si'as Kapayim of the Kohanim — through which all the roads of all the worlds are revealed — then comes Nefilas Apayim, which is the aspect of aliyas n'shamah [the ascent of the soul]: "Ailecha Hashem nafshi esah" — "To You, Hashem, I lift up my soul."
For every person has a hold and root in one of the ten aspects — the King and his men. Each person according to his Middah must elevate his soul at every opportunity — to renew his power and his Middah. But no person knows the road for his soul's ascent except through the revelation of the Yad, where all roads are written.
Therefore, after N'si'as Kapayim — when the Yad is revealed — then is the time to elevate one's soul and renew one's power. This is Nefilas Apayim after Sim Shalom, after N'si'as Kapayim — the aspect of aliyas hanefesh: "Ailecha Hashem nafshi esah." For then the soul of each person ascends to renew his power and holy Middah — through the illumination of the Yad being drawn upon his soul, revealing to the soul the road by which to ascend and renew itself, its power, and its Middah.
Afterward, all the souls return — each one bringing down shefa and life-force according to the renewal of his soul and power. This is the descent of shefa that is drawn afterward in Ashrai and U'va L'Tziyon.
Based on LM II:84 — Tefillah B'Ko'ach, the Avos, and the 12 Middle Berachos
§1
Based on the teaching in Likutay Tinyana, siman 84:
This is its language: Know that the essential connection and d'vaikus to Hashem is through tefillah. For this reason, when a person davens, thoughts of gadlus [grandiosity/arrogance] usually fall upon him. For tefillah — the aspect of Malchus, the aspect of "Ani" [the Divine "I"] — is in galus within malchus har'sha'ah [the kingdom of wickedness]. When she wishes to emerge, malchus har'sha'ah — the aspect of gadlus — seizes hold of her.
By davening b'ko'ach [with force/power], one gives strength to the tefillah to prevail against malchus har'sha'ah. Thus the tikkun for thoughts of gadlus that arise during tefillah is to daven with force — thereby overpowering and nullifying them.
Through this one rectifies Aishes Chayil — the aspect of Malchus — extracting her from her galus, from l'vushin uchamin [dark garments], garments of kelipah in which she is clothed in galus. She becomes a kain [nest] for HaKadosh Baruch Hu. The essential kavvanah should be to rectify the Sh'chinah — to unite her with her Husband. For first there must be is'arusah dil'satah [an awakening from below]. Then the Sh'chinah clothes herself in l'vushin n'horin [luminous garments] — white, red, green — the aspect of the Avos. She becomes the aspect of sh'vu'ah [oath], the aspect of shiv'ah [seven] — and it is as if the oath to the Avos is renewed today. Thus through tefillah b'ko'ach, the oath to the Avos is renewed. End quote; see there.
§2
This is the aspect of: "Tefillos Avos tikknum" — "The Avos established the tefillos" — for the essential tefillah is in the aspect of the Avos. Through tefillah b'ko'ach, the oath to the Avos is renewed.
Avraham — the man of Chesed — is the essential connection and d'vaikus to Hashem that one merits through tefillah. Avraham = Chesed = love, yearning, connection, and d'vaikus to Hashem — all aspects of chesed and ahavah. Avraham was the first to engage in tefillah in completeness and to draw the path of tefillah into the world — for he began drawing emunah into the world, which is the aspect of tefillah.
Yitzchak — the aspect of Gevuros — the aspect of power and might: davening with great force and gevurah to subdue and shatter malchus har'sha'ah (the gadlus that rises in the heart during tefillah). In Avraham and Yitzchak there was still the hold of malchus har'sha'ah — Aisav and Yishmael who emerged from them. Therefore one must draw the holy Gevuros of Yitzchak — davening with force and gevurah — to subdue malchus har'sha'ah (of Aisav and Yishmael) so they do not nullify the tefillah through thoughts of gadlus.
Therefore the essential sustaining of the world was through Akeidas Yitzchak. The Akaidah is the aspect of m'siras nefesh — surrendering his life for Hashem. This is the aspect of tefillah b'ko'ach: one must place all one's strength and life-force into the words of tefillah — the aspect of m'siras nefesh, the aspect of Akeidas Yitzchak (who surrendered all his life-force for Hashem). All in order to nullify malchus har'sha'ah — the Gevuros of the Sitra Achra that clung to him (Aisav and Yishmael). Through the Akaidah (m'siras nefesh = tefillah b'ko'ach), he subdued and nullified them.
Therefore whenever one wishes to invoke before Hashem the bris and oath sworn to the Avos, one recalls the merit of Akeidas Yitzchak — as we say on Rosh HaShanah and each day: "U'z'chor lanu Hashem es habris v'es hachesed v'es hash'vu'ah... v'es ha'Akaidah..." — for the essential invocation of the oath to the Avos is through tefillah b'ko'ach, the aspect of Akeidas Yitzchak.
Yaakov — his bed was complete, without any blemish. Therefore the essential tikkun is through Yaakov — who is the aspect of the complete tikkun of tefillah: to unify the Sh'chinah with her Beloved. Yaakov merited this in completeness — a mitah sh'laimah [complete bed] without any blemish — causing upper yichud and zivug: "Vayishtachu Yisrael al rosh hamitah" — "Yisrael bowed at the head of the bed" — the bed was complete and the Sh'chinah rested upon his bed always, for he caused upper yichud and zivug (the complete bed).
Therefore from him emerged the twelve Sh'vatim, corresponding to the twelve middle berachos of the Sh'moneh Esrai — which encompass all supplications and requests, the essential tefillah. The first three and last three berachos are the aspect of "before" and "after" the tefillah (Berachos 34). The essential tefillah = the twelve middle berachos corresponding to the twelve Sh'vatim = the mitah sh'laimah = the zivug accomplished through tefillah. These twelve middle berachos exclude Bircas HaMinim — for all twelve middle berachos (the totality of tefillah) serve to subdue the Minim and malchus har'sha'ah (avodah zarah and minus).
The essential completeness of tefillah (the upper yichud) is through Yaakov. Therefore: "Tefillos Avos tikknum" — all tefillah must be comprised of the three Avos: connection and d'vaikus to Hashem (Avraham); davening b'ko'ach (Yitzchak); and the essential thing — unifying Kudsha Brich Hu and His Sh'chintaih in completeness (Yaakov, who merited a mitah sh'laimah).
§3
We have explained that the twelve middle berachos correspond to the twelve Sh'vatim of Yaakov — the mitah sh'laimah, the essential tefillah. Now, with Hashem's kindness, we will explain in detail the twelve middle berachos — how each corresponds to one of Yaakov's twelve sons:
"Atah Chonain l'adam da'as" [You graciously grant man knowledge] — corresponds to Reuven.
For Reuven connotes "seeing" — "Ki ra'ah Hashem b'onyi" — "Hashem saw my affliction" (Beraishis 29). And: "R'u ven" — "See, a son!" (Berachos 7). Seeing is the aspect of Da'as: "V'libi ra'ah harbai chochmah vada'as" — "My heart has seen much wisdom and knowledge" (Koheles 1). And: "Vatipakachnah ainai sh'naihem" — "The eyes of both were opened" (Beraishis 3) — which Rashi explains regarding Da'as. For "eyes" are said regarding chochmah.
"Hashivainu" [Return us] — corresponds to Shimon.
Named for: "Ki shama Hashem ki s'nu'ah anochi" — "Hashem heard that I am hated" (Beraishis 29). This is the aspect of the ba'al teshuvah — initially trapped in sins, hated in Hashem's eyes and his own. When Hashem helps him and he is aroused to teshuvah, Hashem has compassion on his disgrace — that he is so hated — in the aspect of: "Ki ch'salai mal'u nikleh" — "My loins are filled with disgrace" (Tehillim 38). "Gam l'rai'aihu yisanai rash" — "Even to his friend the poor man is hated" (Mishlai 14) — one impoverished of Torah and good deeds. We beseech Hashem to have mercy, hearing that "I am hated" through my evil deeds, and to return us in complete teshuvah.
This is: "Sh'ma Hashem kol Yehudah v'el amo t'vi'enu" — "Hear, Hashem, the voice of Yehudah, and bring him to his people" (Devarim 33) — said regarding the teshuvah of Yehudah who confessed and repented (Sotah 7). "Who caused Reuven to confess? Yehudah." Reuven was the first to begin teshuvah: "You opened with teshuvah first" (Beraishis Rabbah 84). In the words "Sh'ma Hashem," Moshe hinted a berachah for Shimon, as Rashi explains. Thus "Sh'ma Hashem" = Shimon = teshuvah. Therefore Bircas Hashivainu corresponds to Shimon.
"S'lach lanu" [Forgive us] — corresponds to Levi.
The Levi'im and Kohanim (descendants of Levi) engage in the avodah of the Bais HaMikdash constantly — to atone and forgive the sins of Yisrael. All the avodah of the Bais HaMikdash and korbanos is entirely to atone and forgive the sins of Yisrael.
"R'eih na v'onyainu" [See our affliction — the berachah of Go'ail Yisrael] — corresponds to Yehudah.
From him Mashiach will emerge — Go'ail Yisrael, Go'ail Tzedek.
"R'fa'ainu" [Heal us] — corresponds to Yissachar.
They were greatly engaged in Torah (Yoma 26), and the Torah is healing for everything: "Ripaus t'hi l'sharecha" — "It shall be healing to your navel" (Mishlai 3).
"Baraich alainu" [Bless for us — the berachah of parnasah] — corresponds to Zevulun.
They engaged in commerce to provide parnasah for Yissachar who studied Torah (Beraishis Rabbah 99). Therefore they require the berachah of parnasah.
"T'ka b'shofar" [Sound the shofar — the ingathering of exiles] — corresponds to Dan.
He was m'asaif l'chol hamachanos — "the gatherer for all the camps" of kedushah — the aspect of kibbutz nidachim [ingathering of the dispersed]. Amalaik constantly pursued the camp of Dan — for Amalaik is the aspect of p'gam habris, the aspect of mikreh laylah [nocturnal occurrence], rachmana litzlan: "Asher korcha baderech" — "Who happened upon you on the road" — from which all the dispersed come. See LM I:56. We pray that Hashem gather our dispersed — physically and spiritually — collecting into the holy camp of Yisrael all the sparks dispersed through p'gam habris. This tikkun is the aspect of the camp of Dan, who gathers and collects all camps, bringing in all the weakened and dispersed. Therefore m'kabaitz nidchay amo Yisrael corresponds to Dan.
"Hashivah shoftainu v'yo'atzainu" [Restore our judges and counselors] — corresponds to Naftali.
In the aspect of (Beraishis 49): "Naftali ayalah sh'luchah hanosain imray shafer" — "Naftali is a hind let loose, who delivers beautiful words." These are pleasant words to clarify the mishpat and the proper counsel. As the Midrash Rabbah (VaYechi, Parshah 98) says: "Imray shofar" — words of the shofar, for they refine the words given with shofar and teru'ah. When they came to bury Yaakov Avinu, the children of Chais came to contest the burial, and Naftali ran like a deer and brought the document from Mitzrayim — and through him the matter was refined (shipair) and the dispute was quieted. As Matanos K'hunah explains: "shipair" means he quieted the quarrel between them.
This is the birur of mishpat — quieting the dispute — accomplished through Naftali, who gives imray shafer: words of Torah given with shofar and teru'ah. Therefore he recalled shofar and teru'ah = Rosh HaShanah = the day of judgment. "U'miNaftali sarim alef" — "From Naftali a thousand officers" — officers who extract and clarify the mishpat for all, giving imray shafer to clarify judgment and counsel and quiet the dispute. Therefore Hashivah Shoftainu corresponds to Naftali. Then begins the ascent of Malchus — for the essential Malchus is the mishpat emerging from it: "Melech b'mishpat ya'amid" — "A king through justice establishes." Therefore in this berachah specifically the name of Malchus is mentioned: "Melech ohaiv tz'dakah u'mishpat." The essential tikkun of Malchus is through mishpat. Therefore we immediately say Bircas HaMinim — that Hashem uproot the Minim and malchus har'sha'ah, so they not prevail against malchus d'kedushah (the tefillah).
"Al HaTzaddikim" [Upon the righteous] — corresponds to Yosef,
who is called Tzaddik.
"V'Lirushalayim" [And to Yerushalayim] — corresponds to Binyamin,
for Yerushalayim was in the portion of Binyamin.
"Es Tzemach David" [The shoot of David] — corresponds to Gad.
From him emerged Eliyahu, who will hasten the Geulah and all the sprouting of the horn of salvation. As the Midrash (Beraishis Rabbah 99) says regarding Dan: when Yaakov saw him, he said: "Lishu'ascha kivisi Hashem" — "For Your salvation I hope, Hashem." "This one does not bring the Geulah — rather from Gad": "Gad g'dud y'gudenu, v'hu yagud akaiv" — "Gad, a troop shall troop upon him, but he shall troop upon the heel" — referring to the one who comes at the heel [of history]: "Behold, I send you Eliyahu the prophet" — who is from the tribe of Gad. This is what we pray in Bircas Es Tzemach: "Ki lishu'ascha kivinu kol hayom" — "For Your salvation we hope all day" — the aspect of "Lishu'ascha kivisi Hashem" that Yaakov said, adjacent to the berachah of "Gad g'dud." We hope now only for Your salvation through the seed of Gad — Eliyahu — who will come speedily and announce the Geulah. Therefore Es Tzemach corresponds to Gad.
"Sh'ma Kolainu" [Hear our voice] — corresponds to Asher.
Named for: "B'oshri ki ishruni banos" — "In my good fortune, for the daughters called me fortunate" (Beraishis 30). When Hashem hears the tefillah of Yisrael, all see the greatness of Yisrael and all call them fortunate: "Ashrai ha'am shekachah lo, ashrai ha'am sheHashem Elokav" — "Fortunate is the people for whom it is so; fortunate the people whose God is Hashem" (Tehillim 144) — Who hears their tefillah whenever they call to Him. "Ashrecha Yisrael, mi chamocha am nosha baHashem" — "Fortunate are you, Yisrael — who is like you, a nation saved by Hashem" (Devarim 33) — Who hears their tefillah and saves them always. Therefore Bircas Sho'mai'a Tefillah corresponds to Asher.
Hilchos Tefillah — Halacha 6
Rashei Prakim — Included in Bircas HaShachar, Halacha 5
Based on "V'es Ha'Orvim," LM II:4
"Hoshi'ah Hashem... ki pasu emunim... asher amru lishonenu nagbir, s'fasainu itanu — mi adon lanu" — "Save, Hashem... for the faithful have vanished... who say: our tongue we will make mighty, our lips are with us — who is lord over us?" For the dibbur has great power, as brought there on the statement of our Sages (Midrash Rabbah 20): "We too come against him with Adam, whose power is in his mouth."
"Vaya'amod Pinchas vay'falail... vatachsh'veha lo litz'dakah" — "Pinchas stood and prayed... and it was accounted to him as tzedakah" — for Pinchas was zealous with the zealotry of Hashem Tzva'os, which was accounted as tzedakah.
"V'Avraham zakain ba bayamim" — "Avraham was old, advanced in days" — d'siv v'al b'yomin — "aged and entering into his days" — he would renew himself each day.
"The students of Avraham Avinu have a good eye" — the opposite of the students of Bilam the wicked who have an evil eye. Avraham merited what he merited only through the good ratzon [will] that he expressed with his mouth. Bilam, by contrast, intensified evil desires and expressed them with his mouth. What is the difference between their students? Both accomplish deeds according to their will in this world. But: "Acharis l'ish shalom" — "The end of a man of peace [is peace]," while "Acharis r'sha'im nichrasah" — "The end of the wicked is cut off." Students of Avraham inherit this world and the next; students of Bilam descend to the pit of destruction. Our Sages said (Beraishis Rabbah 3): "'Light' — these are the deeds of tzaddikim. 'Darkness' — the deeds of the wicked. I still don't know which He prefers — until the Torah says: 'God saw the light, that it was good.'"
"Mah ekov lo kaboh Ail, u'mah ez'om lo za'am Hashem" — "How shall I curse whom God has not cursed, how shall I rage when Hashem has not raged?" — for in those days He did not rage (Berachos 7). Moshe through his power drew forth that time — so that only ratzon would prevail, the opposite of wrath.
"Ki mairosh tzurim er'enu, umig'va'os ashurenu" — "From the top of rocks I see him, from hills I behold him" — the Avos and Imahos, whose entire avodah was only good ratzon. "Tzurim" = "Tzur l'vavi v'chelki Elokim l'olam" — "The Rock of my heart and my portion is God forever." "G'va'os" = "Har HaMor v'giv'as hal'vonah" — the site of the Bais HaMikdash, where everything ascended as ratzon, where the light of the Panim shone — where they would ascend on the Sh'loshes R'galim. Tzur and giv'ah are exceedingly strong and lofty — for ratzon transcends everything. The Sitra Achra, by contrast, placed their idols on high hills, and their hearts are "strong as rock" — but against perceiving the truth. Zera Avraham, however, are strong as rock in their good ratzon, ascending above all mountains and hills (the aspect of y'di'os [philosophical "knowings"] that are higher than intellect — the aspect of makifim — through which many became heretics, rachmana litzlan). But Yisrael, the children of the Avos, rise above all — for they are called Ivri'im [Hebrews / "those who cross over"] — the essential thing being through ratzon.
"Hen am l'vadad yishkon" — "Behold, a people that dwells alone" — they practice hisbodedus, secluding themselves and settling their minds well regarding what will be their end and tachlis. This is the entire matter of hisbodedus — the conversation between oneself and one's Creator. "U'vagoyim lo yischashuv" — "And among the nations it is not reckoned" — they do not consider in their minds the deeds of the nations who pursue money (the aspect of shmad and avodah zarah). "Mi manah afar Yaakov" — "Who has counted the dust of Yaakov" — what is accomplished through every single footstep. "U'mispar es rova Yisrael" — "Who has numbered the quarter of Yisrael" — the four banners, the aspect of the daled of "Echad." "Tamos nafshi mos y'sharim us'hi acharisi kamohu" — "Let my soul die the death of the upright, and let my end be like his" — Bilam twisted his mouth and was compelled to admit that at the time of death and the end, they will understand the difference between one who walks his own path and one who walks in the path of our Avos who strengthen the ratzon.
Based on LM II:84 — Tefillah B'Ko'ach, the Avos, and the 12 Middle Berachos
§1
Based on the teaching in Likutay Tinyana, siman 84:
This is its language: Know that the essential connection and d'vaikus to Hashem is through tefillah. For this reason, when a person davens, thoughts of gadlus [grandiosity/arrogance] usually fall upon him. For tefillah — the aspect of Malchus, the aspect of "Ani" [the Divine "I"] — is in galus within malchus har'sha'ah [the kingdom of wickedness]. When she wishes to emerge, malchus har'sha'ah — the aspect of gadlus — seizes hold of her.
By davening b'ko'ach [with force/power], one gives strength to the tefillah to prevail against malchus har'sha'ah. Thus the tikkun for thoughts of gadlus that arise during tefillah is to daven with force — thereby overpowering and nullifying them.
Through this one rectifies Aishes Chayil — the aspect of Malchus — extracting her from her galus, from l'vushin uchamin [dark garments], garments of kelipah in which she is clothed in galus. She becomes a kain [nest] for HaKadosh Baruch Hu. The essential kavvanah should be to rectify the Sh'chinah — to unite her with her Husband. For first there must be is'arusah dil'satah [an awakening from below]. Then the Sh'chinah clothes herself in l'vushin n'horin [luminous garments] — white, red, green — the aspect of the Avos. She becomes the aspect of sh'vu'ah [oath], the aspect of shiv'ah [seven] — and it is as if the oath to the Avos is renewed today. Thus through tefillah b'ko'ach, the oath to the Avos is renewed. End quote; see there.
§2
This is the aspect of: "Tefillos Avos tikknum" — "The Avos established the tefillos" — for the essential tefillah is in the aspect of the Avos. Through tefillah b'ko'ach, the oath to the Avos is renewed.
Avraham — the man of Chesed — is the essential connection and d'vaikus to Hashem that one merits through tefillah. Avraham = Chesed = love, yearning, connection, and d'vaikus to Hashem — all aspects of chesed and ahavah. Avraham was the first to engage in tefillah in completeness and to draw the path of tefillah into the world — for he began drawing emunah into the world, which is the aspect of tefillah.
Yitzchak — the aspect of Gevuros — the aspect of power and might: davening with great force and gevurah to subdue and shatter malchus har'sha'ah (the gadlus that rises in the heart during tefillah). In Avraham and Yitzchak there was still the hold of malchus har'sha'ah — Aisav and Yishmael who emerged from them. Therefore one must draw the holy Gevuros of Yitzchak — davening with force and gevurah — to subdue malchus har'sha'ah (of Aisav and Yishmael) so they do not nullify the tefillah through thoughts of gadlus.
Therefore the essential sustaining of the world was through Akeidas Yitzchak. The Akaidah is the aspect of m'siras nefesh — surrendering his life for Hashem. This is the aspect of tefillah b'ko'ach: one must place all one's strength and life-force into the words of tefillah — the aspect of m'siras nefesh, the aspect of Akeidas Yitzchak (who surrendered all his life-force for Hashem). All in order to nullify malchus har'sha'ah — the Gevuros of the Sitra Achra that clung to him (Aisav and Yishmael). Through the Akaidah (m'siras nefesh = tefillah b'ko'ach), he subdued and nullified them.
Therefore whenever one wishes to invoke before Hashem the bris and oath sworn to the Avos, one recalls the merit of Akeidas Yitzchak — as we say on Rosh HaShanah and each day: "U'z'chor lanu Hashem es habris v'es hachesed v'es hash'vu'ah... v'es ha'Akaidah..." — for the essential invocation of the oath to the Avos is through tefillah b'ko'ach, the aspect of Akeidas Yitzchak.
Yaakov — his bed was complete, without any blemish. Therefore the essential tikkun is through Yaakov — who is the aspect of the complete tikkun of tefillah: to unify the Sh'chinah with her Beloved. Yaakov merited this in completeness — a mitah sh'laimah [complete bed] without any blemish — causing upper yichud and zivug: "Vayishtachu Yisrael al rosh hamitah" — "Yisrael bowed at the head of the bed" — the bed was complete and the Sh'chinah rested upon his bed always, for he caused upper yichud and zivug (the complete bed).
Therefore from him emerged the twelve Sh'vatim, corresponding to the twelve middle berachos of the Sh'moneh Esrai — which encompass all supplications and requests, the essential tefillah. The first three and last three berachos are the aspect of "before" and "after" the tefillah (Berachos 34). The essential tefillah = the twelve middle berachos corresponding to the twelve Sh'vatim = the mitah sh'laimah = the zivug accomplished through tefillah. These twelve middle berachos exclude Bircas HaMinim — for all twelve middle berachos (the totality of tefillah) serve to subdue the Minim and malchus har'sha'ah (avodah zarah and minus).
The essential completeness of tefillah (the upper yichud) is through Yaakov. Therefore: "Tefillos Avos tikknum" — all tefillah must be comprised of the three Avos: connection and d'vaikus to Hashem (Avraham); davening b'ko'ach (Yitzchak); and the essential thing — unifying Kudsha Brich Hu and His Sh'chintaih in completeness (Yaakov, who merited a mitah sh'laimah).
§3
We have explained that the twelve middle berachos correspond to the twelve Sh'vatim of Yaakov — the mitah sh'laimah, the essential tefillah. Now, with Hashem's kindness, we will explain in detail the twelve middle berachos — how each corresponds to one of Yaakov's twelve sons:
"Atah Chonain l'adam da'as" [You graciously grant man knowledge] — corresponds to Reuven.
For Reuven connotes "seeing" — "Ki ra'ah Hashem b'onyi" — "Hashem saw my affliction" (Beraishis 29). And: "R'u ven" — "See, a son!" (Berachos 7). Seeing is the aspect of Da'as: "V'libi ra'ah harbai chochmah vada'as" — "My heart has seen much wisdom and knowledge" (Koheles 1). And: "Vatipakachnah ainai sh'naihem" — "The eyes of both were opened" (Beraishis 3) — which Rashi explains regarding Da'as. For "eyes" are said regarding chochmah.
"Hashivainu" [Return us] — corresponds to Shimon.
Named for: "Ki shama Hashem ki s'nu'ah anochi" — "Hashem heard that I am hated" (Beraishis 29). This is the aspect of the ba'al teshuvah — initially trapped in sins, hated in Hashem's eyes and his own. When Hashem helps him and he is aroused to teshuvah, Hashem has compassion on his disgrace — that he is so hated — in the aspect of: "Ki ch'salai mal'u nikleh" — "My loins are filled with disgrace" (Tehillim 38). "Gam l'rai'aihu yisanai rash" — "Even to his friend the poor man is hated" (Mishlai 14) — one impoverished of Torah and good deeds. We beseech Hashem to have mercy, hearing that "I am hated" through my evil deeds, and to return us in complete teshuvah.
This is: "Sh'ma Hashem kol Yehudah v'el amo t'vi'enu" — "Hear, Hashem, the voice of Yehudah, and bring him to his people" (Devarim 33) — said regarding the teshuvah of Yehudah who confessed and repented (Sotah 7). "Who caused Reuven to confess? Yehudah." Reuven was the first to begin teshuvah: "You opened with teshuvah first" (Beraishis Rabbah 84). In the words "Sh'ma Hashem," Moshe hinted a berachah for Shimon, as Rashi explains. Thus "Sh'ma Hashem" = Shimon = teshuvah. Therefore Bircas Hashivainu corresponds to Shimon.
"S'lach lanu" [Forgive us] — corresponds to Levi.
The Levi'im and Kohanim (descendants of Levi) engage in the avodah of the Bais HaMikdash constantly — to atone and forgive the sins of Yisrael. All the avodah of the Bais HaMikdash and korbanos is entirely to atone and forgive the sins of Yisrael.
"R'eih na v'onyainu" [See our affliction — the berachah of Go'ail Yisrael] — corresponds to Yehudah.
From him Mashiach will emerge — Go'ail Yisrael, Go'ail Tzedek.
"R'fa'ainu" [Heal us] — corresponds to Yissachar.
They were greatly engaged in Torah (Yoma 26), and the Torah is healing for everything: "Ripaus t'hi l'sharecha" — "It shall be healing to your navel" (Mishlai 3).
"Baraich alainu" [Bless for us — the berachah of parnasah] — corresponds to Zevulun.
They engaged in commerce to provide parnasah for Yissachar who studied Torah (Beraishis Rabbah 99). Therefore they require the berachah of parnasah.
"T'ka b'shofar" [Sound the shofar — the ingathering of exiles] — corresponds to Dan.
He was m'asaif l'chol hamachanos — "the gatherer for all the camps" of kedushah — the aspect of kibbutz nidachim [ingathering of the dispersed]. Amalaik constantly pursued the camp of Dan — for Amalaik is the aspect of p'gam habris, the aspect of mikreh laylah [nocturnal occurrence], rachmana litzlan: "Asher korcha baderech" — "Who happened upon you on the road" — from which all the dispersed come. See LM I:56. We pray that Hashem gather our dispersed — physically and spiritually — collecting into the holy camp of Yisrael all the sparks dispersed through p'gam habris. This tikkun is the aspect of the camp of Dan, who gathers and collects all camps, bringing in all the weakened and dispersed. Therefore m'kabaitz nidchay amo Yisrael corresponds to Dan.
"Hashivah shoftainu v'yo'atzainu" [Restore our judges and counselors] — corresponds to Naftali.
In the aspect of (Beraishis 49): "Naftali ayalah sh'luchah hanosain imray shafer" — "Naftali is a hind let loose, who delivers beautiful words." These are pleasant words to clarify the mishpat and the proper counsel. As the Midrash Rabbah (VaYechi, Parshah 98) says: "Imray shofar" — words of the shofar, for they refine the words given with shofar and teru'ah. When they came to bury Yaakov Avinu, the children of Chais came to contest the burial, and Naftali ran like a deer and brought the document from Mitzrayim — and through him the matter was refined (shipair) and the dispute was quieted. As Matanos K'hunah explains: "shipair" means he quieted the quarrel between them.
This is the birur of mishpat — quieting the dispute — accomplished through Naftali, who gives imray shafer: words of Torah given with shofar and teru'ah. Therefore he recalled shofar and teru'ah = Rosh HaShanah = the day of judgment. "U'miNaftali sarim alef" — "From Naftali a thousand officers" — officers who extract and clarify the mishpat for all, giving imray shafer to clarify judgment and counsel and quiet the dispute. Therefore Hashivah Shoftainu corresponds to Naftali. Then begins the ascent of Malchus — for the essential Malchus is the mishpat emerging from it: "Melech b'mishpat ya'amid" — "A king through justice establishes." Therefore in this berachah specifically the name of Malchus is mentioned: "Melech ohaiv tz'dakah u'mishpat." The essential tikkun of Malchus is through mishpat. Therefore we immediately say Bircas HaMinim — that Hashem uproot the Minim and malchus har'sha'ah, so they not prevail against malchus d'kedushah (the tefillah).
"Al HaTzaddikim" [Upon the righteous] — corresponds to Yosef,
who is called Tzaddik.
"V'Lirushalayim" [And to Yerushalayim] — corresponds to Binyamin,
for Yerushalayim was in the portion of Binyamin.
"Es Tzemach David" [The shoot of David] — corresponds to Gad.
From him emerged Eliyahu, who will hasten the Geulah and all the sprouting of the horn of salvation. As the Midrash (Beraishis Rabbah 99) says regarding Dan: when Yaakov saw him, he said: "Lishu'ascha kivisi Hashem" — "For Your salvation I hope, Hashem." "This one does not bring the Geulah — rather from Gad": "Gad g'dud y'gudenu, v'hu yagud akaiv" — "Gad, a troop shall troop upon him, but he shall troop upon the heel" — referring to the one who comes at the heel [of history]: "Behold, I send you Eliyahu the prophet" — who is from the tribe of Gad. This is what we pray in Bircas Es Tzemach: "Ki lishu'ascha kivinu kol hayom" — "For Your salvation we hope all day" — the aspect of "Lishu'ascha kivisi Hashem" that Yaakov said, adjacent to the berachah of "Gad g'dud." We hope now only for Your salvation through the seed of Gad — Eliyahu — who will come speedily and announce the Geulah. Therefore Es Tzemach corresponds to Gad.
"Sh'ma Kolainu" [Hear our voice] — corresponds to Asher.
Named for: "B'oshri ki ishruni banos" — "In my good fortune, for the daughters called me fortunate" (Beraishis 30). When Hashem hears the tefillah of Yisrael, all see the greatness of Yisrael and all call them fortunate: "Ashrai ha'am shekachah lo, ashrai ha'am sheHashem Elokav" — "Fortunate is the people for whom it is so; fortunate the people whose God is Hashem" (Tehillim 144) — Who hears their tefillah whenever they call to Him. "Ashrecha Yisrael, mi chamocha am nosha baHashem" — "Fortunate are you, Yisrael — who is like you, a nation saved by Hashem" (Devarim 33) — Who hears their tefillah and saves them always. Therefore Bircas Sho'mai'a Tefillah corresponds to Asher.
Hilchos Tefillah — Halacha 6
Rashei Prakim — Included in Bircas HaShachar, Halacha 5
Based on "V'es Ha'Orvim," LM II:4
"Hoshi'ah Hashem... ki pasu emunim... asher amru lishonenu nagbir, s'fasainu itanu — mi adon lanu" — "Save, Hashem... for the faithful have vanished... who say: our tongue we will make mighty, our lips are with us — who is lord over us?" For the dibbur has great power, as brought there on the statement of our Sages (Midrash Rabbah 20): "We too come against him with Adam, whose power is in his mouth."
"Vaya'amod Pinchas vay'falail... vatachsh'veha lo litz'dakah" — "Pinchas stood and prayed... and it was accounted to him as tzedakah" — for Pinchas was zealous with the zealotry of Hashem Tzva'os, which was accounted as tzedakah.
"V'Avraham zakain ba bayamim" — "Avraham was old, advanced in days" — d'siv v'al b'yomin — "aged and entering into his days" — he would renew himself each day.
"The students of Avraham Avinu have a good eye" — the opposite of the students of Bilam the wicked who have an evil eye. Avraham merited what he merited only through the good ratzon [will] that he expressed with his mouth. Bilam, by contrast, intensified evil desires and expressed them with his mouth. What is the difference between their students? Both accomplish deeds according to their will in this world. But: "Acharis l'ish shalom" — "The end of a man of peace [is peace]," while "Acharis r'sha'im nichrasah" — "The end of the wicked is cut off." Students of Avraham inherit this world and the next; students of Bilam descend to the pit of destruction. Our Sages said (Beraishis Rabbah 3): "'Light' — these are the deeds of tzaddikim. 'Darkness' — the deeds of the wicked. I still don't know which He prefers — until the Torah says: 'God saw the light, that it was good.'"
"Mah ekov lo kaboh Ail, u'mah ez'om lo za'am Hashem" — "How shall I curse whom God has not cursed, how shall I rage when Hashem has not raged?" — for in those days He did not rage (Berachos 7). Moshe through his power drew forth that time — so that only ratzon would prevail, the opposite of wrath.
"Ki mairosh tzurim er'enu, umig'va'os ashurenu" — "From the top of rocks I see him, from hills I behold him" — the Avos and Imahos, whose entire avodah was only good ratzon. "Tzurim" = "Tzur l'vavi v'chelki Elokim l'olam" — "The Rock of my heart and my portion is God forever." "G'va'os" = "Har HaMor v'giv'as hal'vonah" — the site of the Bais HaMikdash, where everything ascended as ratzon, where the light of the Panim shone — where they would ascend on the Sh'loshes R'galim. Tzur and giv'ah are exceedingly strong and lofty — for ratzon transcends everything. The Sitra Achra, by contrast, placed their idols on high hills, and their hearts are "strong as rock" — but against perceiving the truth. Zera Avraham, however, are strong as rock in their good ratzon, ascending above all mountains and hills (the aspect of y'di'os [philosophical "knowings"] that are higher than intellect — the aspect of makifim — through which many became heretics, rachmana litzlan). But Yisrael, the children of the Avos, rise above all — for they are called Ivri'im [Hebrews / "those who cross over"] — the essential thing being through ratzon.
"Hen am l'vadad yishkon" — "Behold, a people that dwells alone" — they practice hisbodedus, secluding themselves and settling their minds well regarding what will be their end and tachlis. This is the entire matter of hisbodedus — the conversation between oneself and one's Creator. "U'vagoyim lo yischashuv" — "And among the nations it is not reckoned" — they do not consider in their minds the deeds of the nations who pursue money (the aspect of shmad and avodah zarah). "Mi manah afar Yaakov" — "Who has counted the dust of Yaakov" — what is accomplished through every single footstep. "U'mispar es rova Yisrael" — "Who has numbered the quarter of Yisrael" — the four banners, the aspect of the daled of "Echad." "Tamos nafshi mos y'sharim us'hi acharisi kamohu" — "Let my soul die the death of the upright, and let my end be like his" — Bilam twisted his mouth and was compelled to admit that at the time of death and the end, they will understand the difference between one who walks his own path and one who walks in the path of our Avos who strengthen the ratzon.