The days of Chanukah are days of thanksgiving, as it is written: “And they fixed eight days of Chanukah – these to thank and to praise,” etc. Days of thanksgiving represent the aspect of the pleasure of the world to come, for the main pleasure of the world to come is to thank and praise His great name, blessed be He, and to recognize Him, blessed be He. Through this, one becomes close and near to Him, blessed be He – for the more one knows and recognizes Him, the closer one is to Him. In the future, all other things will be nullified, aspect of: “All sacrifices will be nullified except the thanksgiving sacrifice” [Midrash Rabbah, Tzav parasha 9; Emor parasha 27 – see there]. In the future, only the aspect of thanks and thanksgiving will remain – to thank, praise, and know Him, blessed be He, as written [Isaiah 11: “ For the earth will be filled with knowledge of Hashem as waters cover the sea ”] – this is the entire pleasure of the world to come. 2. The aspect of thanksgiving – the pleasure of the world to come – is the aspect of halakhot (Jewish laws). The halakhot one merits to learn, especially to innovate in, are the aspect of the world to come’s pleasure [Niddah 73a: “Whoever repeats halakhot daily is assured a place in the world to come”]. When a halakha is renewed, intellect and knowledge are renewed – the knowledge is the main pleasure of the world to come, as above. This is [Berachot 54b: “Four need to thank”] – thanksgiving explained in Psalm 107, ending: “ Who is wise and will observe these, and understand Hashem’s kindnesses .” “ Hashem’s kindnesses ”= halakhot [Ketubot 96a: “Preventing a student from serving is like preventing kindness,” as “ To one who turns from his friend kindness ”]. Serving sages= halakhot , aspect of [Isaiah 55: “ Kindnesses of David ”] – halakha follows him [Sanhedrin 93b: “ And Hashem with him ” – halakha like him]. Thus: “ And Hashem with him ” – close to Hashem, aspect of world to come’s pleasure ( halakhot ). Thanksgiving called halakha : brought when exiting trouble – trouble mainly in heart (knows/feels most [Proverbs 14: “ Heart knows its soul’s bitterness ”]; “ heart understands ” [Berachot 61a]). In trouble, bloods gather/ascend to heart – like people to wise for advice; bloods seek advice against trouble, flooding heart – heart distressed (worries most, plus bloods distress). Thus, in trouble, heart beats greatly – shakes off bloods. Exiting trouble, blood processions return orderly in body paths – thanksgiving called halakha (from “processions” of bloods returning orderly). 3. From this, the birth comes easily – in birthing, thighs cool [Sotah 11b] – bloods ascend, press place, push child out; bloods return – aspect of thanks/ halakha (blood processions return orderly). Halakha =birth: Torah supporters give money to learners – initially diminish own money (thighs cool; “bloods” double meaning [Megillah 14a; Chagigah Shabbat 139 d”h ki kafich]). But via money holding scholar, halakhot born ( halakhot =kindness) – via kindness influence, lack filled. Aspect of world to come’s pleasure [Isaiah 30: “ Moon’s light as sun’s ”] (future [Pesachim 68a; Sanhedrin 91b]) – moon cold (lack/coolness); future filled as sun (filling lack)=birth/ halakhot (world to come’s pleasure). [Genesis 2: “ These generations heavens/earth in their creation ”] – “in Abraham” [Bereishit Rabbah 12]=kindness; birth via halakhot (kindness). [Psalms 100: “ Psalm for thanks – make noise to Hashem all earth ”] – “for thanks” letters toladah (birth) ; “make noise to Hashem all earth” initials : halakha – halakhot /thanks=birth. Our Rabbis [Sotah 10a]: Asa sickened feet – for forced labor on Torah scholars (canceled halakhot ); halakhot =feet existence/repair (blood processions return orderly) – Asa damaged this, sickened feet. 4. Meriting thanks/ halakha : truth’s light revealed, shines in speech. Initially, bloods flooding heart=truth damage [Proverbs 29: “ Men of bloods hate innocent ”]. But exiting trouble (thanks/ halakha ): truth shines [Micah 7: “ Give truth to Jacob, kindness to Abraham ”] – “ kindness to Abraham ”= halakhot ; truth shines, completes speech – truth stands [Shabbat 104a]; even falsehood exists via truth (Rashi on Numbers 13: “ And also flowing milk/honey ”; Zohar intro 2b). Main speech existence/completeness via truth shining in speech via three names [Psalms 50: “ El Elokim Hashem spoke ”] – source of truth, shine in speech-square (four speech parts). Israel in exile, speech in exile (Zohar Vaera 25a) – Moses [Exodus 4: “ Not man words I also yesterday, day before, since Your speaking ”] – speech-square (four parts). [Isaiah 63: “ Speaking righteousness ”] – man’s advantage over animal: speech (man definition; tzedakah – kindness to creatures, man’s definition [Zohar intro 13b: what there tzedakah, here tzedakah]). “ Not man words I ” – tzedakah-speech [Psalms 112: “ Good man... sustains words ”] (kindness/tzedakah). Repentance-speech [Hosea 14: “ Take words, return to Hashem ”]; “also yesterday” – repentance-speech [Psalms 90: “ You say return sons man – for thousand years Your eyes as yesterday ”]. Wealth-speech – wealthy close kingship [Genesis 40: “ Three branches ”]=three proud princes (wealthy close kingship [Chullin 92a, Rashi]). Have speech [Proverbs 22: “ Grace lips his – king friend ”]; “also day before” – three branches (wealthy close kingship speech). Kingship-speech (mouth-kingship [Petach Eliyahu]); “also since Your speaking” – [Psalms 93: “ Established throne Your from then ”]. Truth shines in speech-square via three names: El, Elokim, Hashem=prayer, Torah, matches. El=prayer (power/mighty/ability) – via prayer, Israel called El [Megillah 18a: G-d called Jacob El (“ Called him El ”)]; via prayer, take power from Him (nullify decrees) – Israel=El (power). [Jerusalem Talmud Taanit: “ Not man El and lie ” – not man, made El’s words lie (nullify decrees)]; then Israel=El. From there, speech shines [Psalms 145: “ And Your might they speak ”] – via power/might (El=power), speech shines via truth (prayer only via truth [“ Close Hashem... call Him in truth ”]). Elokim=Torah [Exodus 4: “ You be him Elokim ”], translated “master”; “ He be you mouth ” – Elokim/Torah shines mouth/speech (master shows straight way to students via Torah [Jeremiah 15: “ If extract precious base – as My mouth be ”]). =truth [Malachi 2: “ Torah truth in mouth his ”]. Hashem=matches [Genesis 24: “ From Hashem matter went ”]; [Proverbs 19: “ From Hashem discerning woman ”]; [Genesis: “ Guided me in truth way ”]. Via this, speech completed – ten kabim conversation descended; nine women took, one world [Kiddushin 49b]. Without connection, no speech completeness; connected, parts complete – via three names (El, Elokim, Hashem=prayer, Torah, matches), speech completed via truth (speech-square completed via truth). 5. Speech completeness=tongue holy – peoples’ tongues lacking/stammering [Isaiah 32] – completeness only holy tongue, connected to Shabbat [Isaiah 58: “ Speak word ”] – Shabbat speech not weekday [Shabbat 113b]; [Numbers 6: “ Thus bless ”] holy tongue [Sotah 38a]. Holy tongue includes blessing/holiness – said of Shabbat [Genesis 2: “ Blessed, sanctified ”]. Via holy tongue (speech completeness), draw Shabbat joy to six weekdays. Weekdays=sadness; even mitzvot sad (Metat dominion weekdays [Tikkunei Zohar tikkun 18, 33b]). Metat=servant/sadness; Shabbat=son – rest upper/lower, joy aroused; weekdays mitzvot elevated from sadness, rest/joy drawn [Genesis 5: “ Begot son, called Noach – saying this comfort us from work, toil hands ”] – Shabbat=son=Noach (rest upper/lower [Tikkun 70 end; Zohar Bereishit 58-59]) comforts/gladdens from sadness. Meriting holy tongue (Shabbat-connected), draw Shabbat holiness/joy to weekdays. El Elokim Hashem spoke [words] number simcha (joy) – via speech completeness (holy tongue), joy drawn. 6. Drawing Shabbat holiness to weekdays reveals simple unity blessed be He – weekdays: changing actions (each day different creation) – human intellect can’t grasp changing actions from simple One. Only via Shabbat (great gift [Shabbat 10b: “Good gift in My treasure – Shabbat name her”]) – reveals simple unity. Shabbat indicates unity faith – we believe changing actions from simple One (created in weekdays, rested Shabbat) – via Shabbat, simple unity revealed. Revelation precious even to Him [individual/many, halakha like many (Berachot 9a, 37a)] – many (changed opinions/actions) agreeing one=simple unity, precious; halakha like them. Also avoids increasing dispute Israel [Bava Metzia 59b] – individual opinions endless, increase dispute (not His will – wants simple unity). Revealed unity below reveals above [ “You one, Your name one – who as Your people Israel, one nation in land” ] – unity in Israel below reveals His simple unity above. This Rabbi Eliezer great’s deed in Achnai oven [Bava Metzia 59a] – halakha like him everywhere (there) – wanted show merited speech completeness (speech-square via halakhot ). Said: carob prove, water aqueduct prove, study house walls prove, bat kol prove – these four= speech-square (four speech parts). Tzadikim mighty power doers His word [Zohar Lech Lecha 90a] – lead speech as will. Eliezer showed speech completeness – change nature via speech, in four things=speech-square. Carob prove=tzedakah-speech (carob planted generations [Taanit 23a: “I found world in carob – fathers planted for me, I for sons”]; tzedakah=generations [Shabbat 151b: give poor bread so for sons]). Wheel returns world. Water aqueduct=repentance [Lamentations 2: “ Pour like water heart opposite Hashem ”]. Study house walls=wealthy (wall all turn to – “lovers rich many” [Proverbs 14]; “ Seekers Hashem lack no good ” [Psalms 34] – tzadikim draw good to world, not themselves [Chullin 86a: tzadikim merit benefits world, not themselves]; Rabbi Chanina: world nourished for my son Chanina – Chanina suffices kav carobs). Thus wealthy=study house walls (all turn via wealth; good from “ seekers Hashem ” – drawn influences). Bat kol=kingship (voice from six cane rings=kingship [Kings I 10: “ Six steps to throne ”] [Zohar Naso 121a; Pinchas 235a; Tikkun 22]). Eliezer showed four things=completeness speech-square (four parts). But not heeded – individual/many, halakha like many (precious: revelation simple unity from changing actions=Shabbat). G-d: “My sons triumphed Me” – their son aspect (many agreeing one=Shabbat/son) triumphed. [Psalms 100: “ Serve Hashem with joy ”] – draw joy to servant (Metat, weekdays). Know Hashem He Elokim – simple unity (all changes one) – revealed via Shabbat joy to weekdays (servant). 7. This Chanukah – Chanukah days=thanksgiving (world come pleasure, halakhot – merit speech completeness via truth revelation). Oil Chanukah light [Deuteronomy 33: “ Thummim/Urim to Your pious man ”] – via kindnesses ( halakhot ), truth light revealed (“ thummim/ureim ”). Oil=truth light [Psalms 43: “ Send Your light and truth ”]. Place near door [Shabbat 21b] – “ Open your mouth ” [Micah 7] (speech); truth shines speech [Psalms 119: “ Your words’ opening enlightens ”]. Then Shabbat joy drawn to weekdays via holy tongue (speech completeness). Chanukah chanu 25=Shabbat rest (connected holy tongue: “ Thus bless ” holy tongue); Shabbat joy shines weekdays (Chanukah=Chanoch/Metat/servant, weekdays dominion) – “ This comfort us from work/toil hands ” (Shabbat joy to weekdays). [Genesis 41: “ Was from end two years days ”] – “end”= halakhot end (world come pleasure at end); “two years days” – [Chagigah 5b: one-day student distressed till Rabbi Yochanan expounded “ Me day day seek ” – one day=year]; “two years days”=days=years via halakhot study (“day day seek The user says: "review all the material, make sure it is in top form, make any necessary edits and tweaks, and give it back to me." This refers to the translations of the two Torahs from Likutay Moharan volume 2 that I've been working on. The "material" is the HTML translations I provided in the previous responses. I need to review them, ensure accuracy, fix any remaining grammar issues, enhance with colors/devices, add brackets where needed, and output the final revised HTML. No tools are needed, as it's about refining the existing translation. The response should be the two HTML divs, one for each Torah. Since the user says "give it back to me," output the revised HTML. In the system prompt, responses should not mention guidelines unless asked, so just the HTML. The tools are for when needed, but here no. Final output: the two divs. 1 Blow the shofar on the new month, on the covering for the day of our festival Blow the shofar on the new month, on the covering for the day of our festival [Psalms 81] 1. For the Jewish man was created so that he would have dominion over the angels (see Tikkun Ein, folio 137), and this is the ultimate purpose and end goal of Israel, as our Rabbis, of blessed memory, said (Jerusalem Talmud, Shabbat, chapter 2): In the future, tzadikim (righteous ones) will have their partition positioned inside from the ministering angels, as it is said: “ Now it will be said to Jacob and to Israel, what G-d has wrought ” – meaning the angels will need to ask from Israel when they want to know what G-d has wrought. And each one must ensure that he reaches this purpose: to have dominion over the angels. However, he must guard himself very carefully and ensure that he has the strength to stand firm in this dominion, so that the ministering angels do not envy him and cause him to fall, G-d forbid (see Zohar on Shir HaShirim, on the verse “ Black am I and comely ”). For the angels greatly envy such a man who has dominion over them, as we find that our Rabbis, of blessed memory, said (Chagigah 15a) about several great ones, that the ministering angels sought to push them away. 2. The advice for this is to bind himself with the souls of Israel, and through this binding, he is saved from them [Job 26: “ Grasping the face of the throne ”] – meaning he must grasp himself in the roots of the souls, which are hewn from under the throne of glory, representing the aspect of [Genesis 3: “ Mother of all living ”] (see Rashi on Chayei Sarah 125b). This is the aspect of what our Rabbis, of blessed memory, said (Shabbat 88b): When Moses ascended on high, the ministering angels said, “What is one born of woman among us?” He replied, “He came to receive the Torah.” They said, “ Which You have placed Your splendor upon the heavens ” etc. The Holy One, blessed be He, said to Moses, “Return an answer to them.” Moses said, “I am afraid lest they burn me with the breath of their mouth.” G-d said to him, “Grasp the throne of My glory” etc. That is, Hashem, may He be blessed, gave him advice to grasp and bind to the roots of the souls, which are the aspect of the throne of glory, the “mother of all living,” as above – through this, he will be saved from the angels’ envy, as above. This is the aspect of [Genesis 2: And Hashem G-d built the rib which He took from the man etc. ]. “And He built” – initials : And I will fasten it as a peg in a sure place [Isaiah 22], which is the aspect of dominion, as Yonatan translates this verse: “And I will appoint him a faithful steward serving in a sure place.” That is, the aspect of the aforementioned dominion, ensuring it has existence, as above. The “rib,” which is the aspect of Eve, the “mother of all living,” the aspect of the throne of glory, the roots of the souls, as above – through this, there is strength to stand in this dominion, as above. “Which He took from the man” – that is, from the upper man, as it is written [Ezekiel 1: “ And upon the throne, a likeness as the appearance of a man ”] etc. “And He brought her to the man” – that is, to the lower man, so that through this, the lower man has the strength to stand in this dominion, as above. This is what Rav Amram Chasida said to the angel (Kiddushin 81a): “I am flesh and you are fire, and I am better than you.” “Flesh” – initials : Sixty myriads in one womb (Midrash Rabbah on Shir HaShirim, on “Behold you are fair”; see Tikkun 21). That is, the aspect of the roots of the souls – through this, he has strength that he may have dominion over the angels, aspect of: “I am better than you,” as above. 3. To bind himself to the roots of the souls of Israel, he must know the source of all the souls and the source of their vitality – from where each soul receives its life force. The main thing is to know all the famous figures of the generation and to bind himself particularly with each soul. He must bind himself with all the famous and leaders of the generation, for the souls are divided under them – each famous leader has several particular souls belonging to his portion. When he binds himself with the famous, he is bound with all the particular souls of Israel. However, he must know and recognize the famous, for there are several who are famous falsely, only through impudence, as our Rabbis, of blessed memory, said (Sanhedrin 105a): “Impudence is kingship without a crown.” 4. To recognize the famous – who is so through impudence – it is through the building of Jerusalem, which is the aspect of the heart (see Tikkun 21, folio). For Jerusalem is the aspect of complete fear (Midrash Rabbah, Vayera, parasha 56; see also Midrash Rabbah, Bamidbar, parasha 2, on “ Comely as Jerusalem ”). That is, the completeness of fear, which depends on the heart, as our Rabbis, of blessed memory, said (Kiddushin 32b): “A matter delivered to the heart – it says of it ‘ and you shall fear .’” But there are three traits that destroy Jerusalem (i.e., the heart), spoiling the fear that depends on the heart. These three traits are: lust for money, lust for eating, and lust for intercourse. These three are rooted in the heart, thus spoiling the fear in the heart. Money’s root is in the heart, aspect of [Proverbs 10: “ The blessing of Hashem – it makes rich, and He adds no sorrow with it ”], aspect of [Genesis 6: “ And He was grieved to His heart ”]. Eating, aspect of [Psalms 104: “ And bread sustains the heart of man ”]. Lust for intercourse is also in the heart, for the main lust comes through warmth from the blood in the heart’s chamber. Since they are in the heart, they spoil the fear in the heart, which is the aspect of Jerusalem. This is the interpretation [Berachot 3b: Three watches is the night , etc.]. “Night” is the aspect of darkness (i.e., preventions), which are the three watches – the three traits above. First watch: donkey brays – aspect of lust for money, aspect of [Genesis 49: “ Issachar is a bony donkey ”], translated: “Rich in possessions.” Second: dogs howl – aspect of lust for eating, as written [Isaiah 56: “ And the dogs are greedy – they know no satiety ”]. Third: infant suckles from mother’s breasts, and woman converses with husband – aspect of intercourse, as our Rabbis said [Ketubot 13b]: “They saw her conversing,” etc. This is “infant suckles from mother’s breasts,” for this lust depends on suckling: if the infant suckles from an impudent woman’s milk, this lust strengthens in him, for blood curdles into milk [Bechorot 6b], and if she is impudent, it harms the infant – the milk from her curdled blood creates warmth in his heart, strengthening this lust. Conversely, suckling from a kosher woman’s milk makes his heart “hollow within him,” with only minimal necessary warmth for the Creator’s mitzvah, blessed be His name. This is what our Rabbis said [Avodah Zarah 4b]: David was not worthy of that act, as said [Psalms 109: “ And my heart is hollow within me ”] – “My heart is hollow within me” initials : milk (i.e., through kosher milk, his heart is hollow, and this lust does not overpower him). Thus, David, in this aspect, was not worthy of that act. The opposite: impudent woman’s milk produces much warmth, aspect of [Psalms 39: “Hot my heart within me”], initials : milk, as above. This is what our Rabbis said (in Berachot): And on each watch, the Holy One, blessed be He, sits and roars like a lion – over the loss of fear, aspect of [Amos 3: “ A lion roars – who will not fear? ”]. For these three traits – the three watches – spoil Jerusalem’s building, the completeness of heart-dependent fear, as above. 5. To repair these three traits is through knowledge – one must draw knowledge to the heart, aspect of [Deuteronomy 4: “ And you shall know today and return it to your heart ”] – drawing knowledge to the heart repairs these three traits. Knowledge is the aspect of three brains in three skull cavities, corresponding to the three festivals. Each festival renews the brain, drawing new intellect to repair these traits – one per festival. Thus, be very careful with festival honor and receive the three festivals properly, for through their mitzvot, one merits to repair these traits. On Passover, lust for money is repaired, as written [Exodus 12: “ And Hashem gave the people favor in Egypt’s eyes, and they lent them ”] – against their will [Berachot 9b], as they did not want it at all. On Shavuot, lust for intercourse is repaired, aspect of blood curdling into milk (as in intentions for Sefira and Shavuot; see Be’er Heitev, siman 494, sk”ch). On Sukkot, lust for eating is repaired – Sukkot is the “festival of ingathering” [Exodus 23], gathering all foods, aspect of repairing eating lust, for “one with bread in his basket differs from one without” [Yoma 74b]. This is [Numbers 16: “ Called to the appointed time, men of renown ”] – “men of renown” aspect of these three traits, each called a “name” [Exodus 20: “ In every place where I mention My name, I will come and bless you ”], aspect of [Proverbs 10: “ Hashem’s blessing makes rich ”]; [Ruth 4: “ And call a name in Bethlehem ”]; [Esther 2: “ If the king desires her and she is called by name ”]. Fear in the heart is also a “name,” aspect of [Deuteronomy 28: “ To fear the glorious name ”]. Thus, “ called to the appointed time, men of renown ” – call the appointed times (three festivals) to repair these “men of name” traits. 6. Through building Jerusalem (repairing heart-fear completeness), an angel is created that influences prophecy to its vessels – prophecy from cherubim [Numbers 7: “ He heard the voice from between the two cherubim ”]. Cherubim are “small faces” [Sukkah 4b; Zohar Bereishit 18a], influenced by the angel [Genesis 48: “ The angel who redeems me from all evil – bless the lads ”] (small faces/cherubim; see Zohar Vayechi 228, Balak 187). This angel roots in fear – “mal’ach” initials : For there is no want to those who fear Him [Psalms 34]. Then prophecy is drawn – even minors prophesy [Joel 3: “ Your sons and daughters shall prophesy ”]. 7. But be very careful against appointment (leadership), for one meriting fear longs for it – fear of heaven makes words heard [Berachot 6b]. But guard against it, as appointment spoils prophecy’s influence (from the fear-angel). This is Joshua to Moses on “Eldad and Medad prophesying” [Numbers 11: “ My lord Moses, imprison them ”] (Sanhedrin 17a): “Cast public needs on them – they cease.” Public needs (appointment) consume prophecy – “mal’ach” rearranges to “kela’em.” 8. Through prophecy’s influence (even without prophesying, just its aspect in the world), prayer is redeemed/ransomed – prayer is exalted, yet disdained; people discharge it hastily [Berachot 6b: “ High things disdained by men ” – standing at world’s height, yet disdained]. Prophecy redeems prayer from exile [Genesis 20: “ For he is a prophet and will pray for you ”] – through prophecy, prayer completes, aspect of [Isaiah 57: “ Creator of lips’ utterance ”], aspect of prophecy. 9. When prayer redeemed, doctors fall – no need for medicines; all through herbs receiving power from stars/constellations [Midrash Rabbah Bereishit parasha 10: no herb without star striking it, saying “grow”]. Stars receive from higher ones, up to princes [Tikkunei Zohar tikkun 44, 79a: stars borrow one from another, moon from sun; Ecclesiastes 5: “ High above high watches ”]. All from Hashem’s word [Psalms 33: “ By Hashem’s word, heavens made; by His mouth’s breath, all their host ”]. Thus, with prayer, no herb-medicine needed – prayer is Hashem’s word, root of all. “Navi” initials : By word of Hashem heavens made – aleph is firmament dividing waters [Tikkun 5, 40] (thus “shamayim” replaces “navi”’s aleph, as aleph=firmament). Through prophecy, merit prayer (Hashem’s word) [Psalms 107: “ He sends His word and heals them, delivers from pits ”] – “pits”=herbs [Menachot 71a: reaps for fodder]. No herb-medicine [Exodus 23: “ Serve Hashem your G-d – He blesses bread/water, removes sickness ”] – “serve”=prayer [Bava Kama 92b]; then bread/water blessed from root (Hashem’s word/prayer) heal like herbs – powers divided below, but root unifies; grasp root (prayer), draw healing to bread/water [as above]. 10. But three services spoil prayer: A) Don’t scorn any man [Avot 4] B) Idolatry (even imperfect faith= idolatry) C) Guarding the bris (sexual purity) – not guarding properly. These other-side services spoil prayer. Scorning=service (Joseph’s brothers scorned him, fell to servitude: “ We are your servants ” [Genesis 50]). Idolatry [Exodus 20: “ I Hashem your G-d brought you from Egypt, house of servants ”] – Egypt full of idols, called “house of servants” (Mechilta Yitro). Damaging bris =servitude [Genesis 9: “ Cursed Canaan, servant of servants to brothers ”] (Ham). Exit these three, merit prayer – heal via anything, even bread/water. [Pesachim 25a: With all heal – any worldly thing] except idolatry, uncovering nakedness, bloodshed (these three, as services) – when outside them: with all heal , even bread/water; with prayer, heal via all. 11. Know: illnesses differ – some grow like seed rotting, producing fatness, tendons, root, branches, fruit. Some grow years; some inherited, revealed later. During growth, illness hidden – only sensations sign it. Healings differ: simple herb, compounds, distant remedies, or none (illness stronger). Early, heal easily – but hidden, known only to Hashem. Grasp Hashem’s word (prayer), heal via all (even bread/water: with all heal ) – even during hidden growth, via eaten bread/water. [Exodus 15: “ All disease I placed in Egypt, not on you – for I Hashem heal you ”] – if not place, why healing? (Sanhedrin 101a). But: not bring disease at all – heal beforehand during growth. “ I Hashem heal you ” – I alone know then, heal via word (prayer); no disease, healed pre-growth. All depends on prayer repair – via exiting three services. [There: “ If hear... do right in eyes, listen commandments, keep statutes ”] – repair three: “do right”=anti-scorning [Job 33: “ Right on men, says sinned, perverted right ” (Yoma 87a)]; “listen commandments”= bris repair [Genesis 21: “ Abraham circumcised Isaac... as G-d commanded ”]; “keep statutes”=faith repair (anti-idolatry) [Jeremiah 10: “ Statutes of peoples vanity ”]. Then: “ All disease... I heal you ” – prayer complete, heal via Hashem’s word in all, even grown disease [Exodus 23: “ Bless bread... remove sickness ”] – complete disease; via word, heal always via all, even pre-reveal: with all heal . Hezekiah: “ Good in eyes Your did ” [Isaiah 38] – juxtaposed redemption/prayer, hid medicines [Berachot 10b]. All one: juxtaposed redeems prayer from exile – hides medicines; redeemed prayer falls medicines – heal via word. Then doctors ashamed – remedies powerless; herbs return power to prayer (upper root). Duty: when praying (word/root), herbs return power to prayer. Praying on illness, relevant herbs return power to prayer (root). [Genesis 24: “ Isaac went to converse in field ”] – prayer with field-shrub; shrubs gave power to prayer (root). 12. This is Messiah’s sparkling – all things divided by appearance, taste, smell; grower called “rain” initials : appearance, taste, smell . Main: smell – soul enjoys only smell [Berachot 43b: soul enjoys, not body – this smell]. Prayer mainly from soul [Psalms 150: “ Every soul praise Yah ”]. Messiah receives prayers – aspect of nose [Lamentations 4: “ Breath our nostrils, Hashem’s Messiah ”] – receives smells (prayers); prayer-suckling from smell [Isaiah 48: “ My praise I seal to you ”] (nose). Called Messiah: suckles from field-shrub (Zohar Bereishit 25) – smells enter prayer (nose: “ My praise I seal ”); Messiah receives [as above]. 13. This bearing favor [Esther 2: “ Esther bore favor in all seeing her eyes ”] – each imagined as his nation [Megillah 13a]. Master-prayer=Hashem’s word (upper root) – all powers/heaven-host receive from him; thus, all princes/heaven-host imagine him as their nation – he bears favor; each thinks he deals with him alone (all receive from him). Then recognize false famous (via impudence) – impudence falls before him. Meriting prayer (word/root – all princes/host receive from him), all borrowers from him [Tikkunei Zohar: stars borrow...]. All borrowers to upper root (word/master-prayer, great lender) – all heaven-host bow/submit to root (word/prayer-master) [Nehemiah 9: “ Heaven-host to You bow ”] initials : lender – all borrowers to great lender (prayer-master, upper root/word). Thus recognize famous via impudence – no impudent before creditor [Bava Metzia 3a]; impudence falls before prayer-master (great lender; all borrowers from him) [Exodus 33: “ Found favor in My eyes, know you by name ”] – via bearing favor (“ Heaven-host to You bow ” – all receive/borrow; favor as each’s nation) – thus “know by name”: recognize famous name-owners (impudent fall before him); also “know by name”=souls [Genesis 2: “ Living soul – his name ”] – via famous, bound to all souls: “ Grasping throne face ” (binding soul-roots, throne-glory, as above). 14. Then can do Rosh Hashanah – sitting to speak with fellow=Rosh Hashanah (judgment day; sits/judges fellow). Careful: examine self – if worthy to judge fellow. “ Judgment to G-d it ” [Deuteronomy 1] – only He worthy, as our Rabbis said [Avot 2: Don’t judge fellow till reach his place] – who reaches fellow’s place but Hashem (world’s place, not world His place [Bereishit Rabbah Vayetzei 68; Rashi on “Behold place with Me,” Tisa])? Each has place with Him; He (Master mercies) judges to merit [Avot 1]. See His mercy: fixed Rosh Hashanah (judgment) on Rosh Chodesh – great kindness; otherwise, how ask atonement? Fixed so He “asks atonement”: “Bring on Me atonement” (Rosh Chodesh [Chullin 60b; Shavuot 9]). No shame asking, as He asks then. He “did regrettable thing,” saying “Bring on Me...” – no shame regretting sins before Him (He did regrettable). We see great mercy – He alone worthy to judge: knows all places (world’s place, not world His). Even indwelling places (Temple) – not contracted divinity (G-d forbid) [Kings I 8: “ Heavens/heavens’ heavens not contain You – how this house? ”] – drew holiness from pleasant things (creation/Eden form [Tikkunim intro]). He: world’s place. Thus He does Rosh Hashanah (judgment) – fulfills “don’t judge till reach place” (world’s place). [Psalms 93: “ To Your house comely holiness, Hashem for length days ”] – drew holiness to Temple (pleasant things), but He: world’s place; thus “ Hashem for length days ” – does Rosh Hashanah (long day [Beitzah 6a; Shulchan Aruch OC 593]). Grasping throne-glory (soul-roots) also world’s place [Samuel I 2: “ Throne glory inherit them – for to Hashem earth pillars, sets world on them ”] – sets world on them. Thus can do Rosh Hashanah. Interpretation: Blow on new month shofar – dominion (“ fasten peg sure place ”); new month=brain renewal (three festivals [Psalms 104: “ Made moon appointed times ”] – festivals via moon renewal). Shofar=heart (nourished from shufra d’shufra [Zohar Pinchas 247a, 261a; Tikkunim 21 folio]); fear [Amos 3: “ Shofar blown city – people not tremble? ”]; [Isaiah 58: “ Raise like shofar voice ”]; prayer [Psalms 118: “ From strait called Yah ”] (strait/expanse shofar); field-shrub (return power to prayer: “ Isaac conversed field ”) – shofar [Joshua 6: “ Drawing horn jubilee ”] initials : And went out Isaac converse field . Via these: “ On covering for our festival day ” – Rosh Hashanah; via this, do Rosh Hashanah. [Note on prophecy issue: The influencing angel (redeeming angel/Shechinah) is below Netzach/Hod (prophecy source), but when ascending above them, it influences prophecy – no further discussion now.] 2 Days of Chanukah are days of thanksgiving 1. The days of Chanukah are days of thanksgiving, as it is written: “And they fixed eight days of Chanukah – these to thank and to praise,” etc. Days of thanksgiving represent the aspect of the pleasure of the world to come, for the main pleasure of the world to come is to thank and praise His great name, blessed be He, and to recognize Him, blessed be He. Through this, one becomes close and near to Him, blessed be He – for the more one knows and recognizes Him, the closer one is to Him. In the future, all other things will be nullified, aspect of: “All sacrifices will be nullified except the thanksgiving sacrifice” [Midrash Rabbah, Tzav parasha 9; Emor parasha 27 – see there]. In the future, only the aspect of thanks and thanksgiving will remain – to thank, praise, and know Him, blessed be He, as written [Isaiah 11: “ For the earth will be filled with knowledge of Hashem as waters cover the sea ”] – this is the entire pleasure of the world to come. 2. The aspect of thanksgiving – the pleasure of the world to come – is the aspect of halakhot (Jewish laws). The halakhot one merits to learn, especially to innovate in, are the aspect of the world to come’s pleasure [Niddah 73a: “Whoever repeats halakhot daily is assured a place in the world to come”]. When a halakha is renewed, intellect and knowledge are renewed – the knowledge is the main pleasure of the world to come, as above. This is [Berachot 54b: “Four need to thank”] – thanksgiving explained in Psalm 107, ending: “ Who is wise and will observe these, and understand Hashem’s kindnesses .” “ Hashem’s kindnesses ”= halakhot [Ketubot 96a: “Preventing a student from serving is like preventing kindness,” as “ To one who turns from his friend kindness ”]. Serving sages= halakhot , aspect of [Isaiah 55: “ Kindnesses of David ”] – halakha follows him [Sanhedrin 93b: “ And Hashem with him ” – halakha like him]. Thus: “ And Hashem with him ” – close to Hashem, aspect of world to come’s pleasure ( halakhot ). Thanksgiving called halakha : brought when exiting trouble – trouble mainly in heart (knows/feels most [Proverbs 14: “ Heart knows its soul’s bitterness ”]; “ heart understands ” [Berachot 61a]). In trouble, bloods gather/ascend to heart – like people to wise for advice; bloods seek advice against trouble, flooding heart – heart distressed (worries most, plus bloods distress). Thus, in trouble, heart beats greatly – shakes off bloods. Exiting trouble, blood processions return orderly in body paths – thanksgiving called halakha (from “processions” of bloods returning orderly). 3. From this, the birth comes easily – in birthing, thighs cool [Sotah 11b] – bloods ascend, press place, push child out; bloods return – aspect of thanks/ halakha (blood processions return orderly). Halakha =birth: Torah supporters give money to learners – initially diminish own money (thighs cool; “bloods” double meaning [Megillah 14a; Chagigah Shabbat 139 d”h ki kafich]). But via money holding scholar, halakhot born ( halakhot =kindness) – via kindness influence, lack filled. Aspect of world to come’s pleasure [Isaiah 30: “ Moon’s light as sun’s ”] (future [Pesachim 68a; Sanhedrin 91b]) – moon cold (lack/coolness); future filled as sun (filling lack)=birth/ halakhot (world to come’s pleasure). [Genesis 2: “ These generations heavens/earth in their creation ”] – “in Abraham” [Bereishit Rabbah 12]=kindness; birth via halakhot (kindness). [Psalms 100: “ Psalm for thanks – make noise to Hashem all earth ”] – “for thanks” letters toladah (birth) ; “make noise to Hashem all earth” initials : halakha – halakhot /thanks=birth. Our Rabbis [Sotah 10a]: Asa sickened feet – for forced labor on Torah scholars (canceled halakhot ); halakhot =feet existence/repair (blood processions return orderly) – Asa damaged this, sickened feet. 4. Meriting thanks/ halakha : truth’s light revealed, shines in speech. Initially, bloods flooding heart=truth damage [Proverbs 29: “ Men of bloods hate innocent ”]. But exiting trouble (thanks/ halakha ): truth shines [Micah 7: “ Give truth to Jacob, kindness to Abraham ”] – “ kindness to Abraham ”= halakhot ; truth shines, completes speech – truth stands [Shabbat 104a]; even falsehood exists via truth (Rashi on Numbers 13: “ And also flowing milk/honey ”; Zohar intro 2b). Main speech existence/completeness via truth shining in speech via three names [Psalms 50: “ El Elokim Hashem spoke ”] – source of truth, shine in speech-square (four speech parts). Israel in exile, speech in exile (Zohar Vaera 25a) – Moses [Exodus 4: “ Not man words I also yesterday, day before, since Your speaking ”] – speech-square (four parts). [Isaiah 63: “ Speaking righteousness ”] – man’s advantage over animal: speech (man definition; tzedakah – kindness to creatures, man’s definition [Zohar intro 13b: what there tzedakah, here tzedakah]). “ Not man words I ” – tzedakah-speech [Psalms 112: “ Good man... sustains words ”] (kindness/tzedakah). Repentance-speech [Hosea 14: “ Take words, return to Hashem ”]; “also yesterday” – repentance-speech [Psalms 90: “ You say return sons man – for thousand years Your eyes as yesterday ”]. Wealth-speech – wealthy close kingship [Genesis 40: “ Three branches ”]=three proud princes (wealthy close kingship [Chullin 92a, Rashi]). Have speech [Proverbs 22: “ Grace lips his – king friend ”]; “also day before” – three branches (wealthy close kingship speech). Kingship-speech (mouth-kingship [Petach Eliyahu]); “also since Your speaking” – [Psalms 93: “ Established throne Your from then ”]. Truth shines in speech-square via three names: El, Elokim, Hashem=prayer, Torah, matches. El=prayer (power/mighty/ability) – via prayer, Israel called El [Megillah 18a: G-d called Jacob El (“ Called him El ”)]; via prayer, take power from Him (nullify decrees) – Israel=El (power). [Jerusalem Talmud Taanit: “ Not man El and lie ” – not man, made El’s words lie (nullify decrees)]; then Israel=El. From there, speech shines [Psalms 145: “ And Your might they speak ”] – via power/might (El=power), speech shines via truth (prayer only via truth [“ Close Hashem... call Him in truth ”]). Elokim=Torah [Exodus 4: “ You be him Elokim ”], translated “master”; “ He be you mouth ” – Elokim/Torah shines mouth/speech (master shows straight way to students via Torah [Jeremiah 15: “ If extract precious base – as My mouth be ”]). =truth [Malachi 2: “ Torah truth in mouth his ”]. Hashem=matches [Genesis 24: “ From Hashem matter went ”]; [Proverbs 19: “ From Hashem discerning woman ”]; [Genesis: “ Guided me in truth way ”]. Via this, speech completed – ten kabim conversation descended; nine women took, one world [Kiddushin 49b]. Without connection, no speech completeness; connected, parts complete – via three names (El, Elokim, Hashem=prayer, Torah, matches), speech completed via truth (speech-square completed via truth). 5. Speech completeness=tongue holy – peoples’ tongues lacking/stammering [Isaiah 32] – completeness only holy tongue, connected to Shabbat [Isaiah 58: “ Speak word ”] – Shabbat speech not weekday [Shabbat 113b]; [Numbers 6: “ Thus bless ”] holy tongue [Sotah 38a]. Holy tongue includes blessing/holiness – said of Shabbat [Genesis 2: “ Blessed, sanctified ”]. Via holy tongue (speech completeness), draw Shabbat joy to six weekdays. Weekdays=sadness; even mitzvot sad (Metat dominion weekdays [Tikkunei Zohar tikkun 18, 33b]). Metat=servant/sadness; Shabbat=son – rest upper/lower, joy aroused; weekdays mitzvot elevated from sadness, rest/joy drawn [Genesis 5: “ Begot son, called Noach – saying this comfort us from work, toil hands ”] – Shabbat=son=Noach (rest upper/lower [Tikkun 70 end; Zohar Bereishit 58-59]) comforts/gladdens from sadness. Meriting holy tongue (Shabbat-connected), draw Shabbat holiness/joy to weekdays. El Elokim Hashem spoke [words] number simcha (joy) – via speech completeness (holy tongue), joy drawn. 6. Drawing Shabbat holiness to weekdays reveals simple unity blessed be He – weekdays: changing actions (each day different creation) – human intellect can’t grasp changing actions from simple One. Only via Shabbat (great gift [Shabbat 10b: “Good gift in My treasure – Shabbat name her”]) – reveals simple unity. Shabbat indicates unity faith – we believe changing actions from simple One (created in weekdays, rested Shabbat) – via Shabbat, simple unity revealed. Revelation precious even to Him [individual/many, halakha like many (Berachot 9a, 37a)] – many (changed opinions/actions) agreeing one=simple unity, precious; halakha like them. Also avoids increasing dispute Israel [Bava Metzia 59b] – individual opinions endless, increase dispute (not His will – wants simple unity). Revealed unity below reveals above [ “You one, Your name one – who as Your people Israel, one nation in land” ] – unity in Israel below reveals His simple unity above. This Rabbi Eliezer great’s deed in Achnai oven [Bava Metzia 59a] – halakha like him everywhere (there) – wanted show merited speech completeness (speech-square via halakhot ). Said: carob prove, water aqueduct prove, study house walls prove, bat kol prove – these four= speech-square (four speech parts). Tzadikim mighty power doers His word [Zohar Lech Lecha 90a] – lead speech as will. Eliezer showed speech completeness – change nature via speech, in four things=speech-square. Carob prove=tzedakah-speech (carob planted generations [Taanit 23a: “I found world in carob – fathers planted for me, I for sons”]; tzedakah=generations [Shabbat 151b: give poor bread so for sons]). Wheel returns world. Water aqueduct=repentance [Lamentations 2: “ Pour like water heart opposite Hashem ”]. Study house walls=wealthy (wall all turn to – “lovers rich many” [Proverbs 14]; “ Seekers Hashem lack no good ” [Psalms 34] – tzadikim draw good to world, not themselves [Chullin 86a: tzadikim merit benefits world, not themselves]; Rabbi Chanina: world nourished for my son Chanina – Chanina suffices kav carobs). Thus wealthy=study house walls (all turn via wealth; good from “ seekers Hashem ” – drawn influences). Bat kol=kingship (voice from six cane rings=kingship [Kings I 10: “ Six steps to throne ”] [Zohar Naso 121a; Pinchas 235a; Tikkun 22]). Eliezer showed four things=completeness speech-square (four parts). But not heeded – individual/many, halakha like many (precious: revelation simple unity from changing actions=Shabbat). G-d: “My sons triumphed Me” – their son aspect (many agreeing one=Shabbat/son) triumphed. [Psalms 100: “ Serve Hashem with joy ”] – draw joy to servant (Metat, weekdays). Know Hashem He Elokim – simple unity (all changes one) – revealed via Shabbat joy to weekdays (servant). 7. This Chanukah – Chanukah days=thanksgiving (world come pleasure, halakhot – merit speech completeness via truth revelation). Oil Chanukah light [Deuteronomy 33: “ Thummim/Urim to Your pious man ”] – via kindnesses ( halakhot ), truth light revealed (“ thummim/ureim ”). Oil=truth light [Psalms 43: “ Send Your light and truth ”]. Place near door [Shabbat 21b] – “ Open your mouth ” [Micah 7] (speech); truth shines speech [Psalms 119: “ Your words’ opening enlightens ”]. Then Shabbat joy drawn to weekdays via holy tongue (speech completeness). Chanukah chanu 25=Shabbat rest (connected holy tongue: “ Thus bless ” holy tongue); Shabbat joy shines weekdays (Chanukah=Chanoch/Metat/servant, weekdays dominion) – “ This comfort us from work/toil hands ” (Shabbat joy to weekdays). [Genesis 41: “ Was from end two years days ”] – “end”= halakhot end (world come pleasure at end); “two years days” – [Chagigah 5b: one-day student distressed till Rabbi Yochanan expounded “ Me day day seek ” – one day=year]; “two years days”=days=years via halakhot study (“day day seek”). [Unheard completion verse explanation per Torah.] And when heart in trouble, lung too – for lung sustains body (sustains white moisture, draws moistness – body movements dry; movements dry). Heart trouble (bloods ascend/flood, heart beats great) – lung blows great, dries lung/body, G-d forbid. Oil medicine lung (world says oil moistens)=oil (trouble repair). When tzadik in trouble, many souls (this world/come) lament/mourn his pain; Shechinah laments (even wicked bloods, how much more tzadikim [Sanhedrin 46a]). But healing: all comforted, joy drawn [Isaiah 57: “ Heal him, pay comforts him/mourners ”] – healing draws comfort (joy) to mourners. Know: Psalm for thanks segula ( propitious ) for difficult birth – say it. “Psalm for thanks” initials : ml=seventy voices birthing screams before birth [Zohar Pinchas 249a]. Psalm has 168 letters – 168=chesed atbash (via kindness/ halakhot , easy birth). 43 words – difficulty from shell saying “ Cut – me/you no ” [Kings I 3] (not want exit world); 43 words against “gam.”