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Outpouring of the Soul
The
transcriber (R' Alter of Teplik) said: I saw fit to connect the end
of the book with its beginning, and to transcribe a synopsis of what
comes out of the wondrous discourse from the book Likutay Halachos
(Orach Chaim, Laws of the First of the Month, law 5), which is based
on the homily “Psalms are conducive (mesugal) for
repentance,” in Likutay Moharan volume 2 (torah 73), which is
copied out in the beginning of this book (article 1), and on the
homily “Hisbodidus is a very lofty virtue,” in Likutay Moharan
volume 2 (torah 25), which is copied out in this book (article 2),
which speaks a great deal about the greatness of the prominence of
one who merits to express his words before Hashem Yisburach, to ask
Him that He should draw him close to His service blessed He, and of
the greatness of the enterprise of making from torahs (-holy
teachings) – prayers. And this is a summation of his holy words in
that law mentioned above:
1.
Based
on the these articles mentioned above an explanation is presented for
the theme of Rosh Hashanah (Jewish New Years), Yom Kippur, Succos,
the four species, Hoshana Rabba (-7th day of Succos), and
Shmeeney Atzeres etc.. Because all our devotions during these days
that are from Rosh Hashanah until Shmeeney Atzeres (the 22nd
of the month of Tishri), (it) is all for the sake of the Malchus
(kingdom) of Holiness, to build her as a complete partzuf
(-countenance; a full Divine structure of ten sfeeroas), and
unite her with Zi'ehr Anpin (-the Small Face, referring to the
full set of attributes which directly govern this world), as
explained in the Kavanos (-the Arizal's kabalistic intentions and
meditations for the prayers and holidays), namely, that all our
kavana (-intention, concentration) in these days is – to
build the prayer, to stand her up from her fall, because now the
prayer, which is the aspect of the Kingdom of David, is very fallen,
as our Rabbis o.b.m. expressed (Brachos 6b, brought as well, below,
articles 6 and 11): “with the rise <kiroom – the
Talmud also explains this word to connote the colors of a person's
face when shamed>
of the dregs <zooloos -
scorned> of society
(Psalms 12:9),” - these (-there is an allusion here) are things
that stand in the lofty height of the world <biroom> and
the people denigrate <mizalzail – same root as zooloos>
them, and what are they? Prayer. And this is the entire essence of
our devotions in these days – to erect the prayer, the aspect of
malchus (kingdom), and build her up as a complete structure.
Now,
there are two aspects – two prayers: There is prayer which is lower
than Torah, and it is subordinate to the Torah, and there is prayer
which is an aspect mamash (-very much so) with the Torah, and
it is also higher than the Torah. That is, because there is prayer,
that is prayed for one's needs, that is, for livelihood, and
children, and life, and healing etc., and this prayer is called “life
of the hour” (cha'yay shu'u, see Sabbath 10a, opposing views
whether one can engage at length in such prayer at the expense of
time spent in Torah study), and it is below the Torah and subordinate
to her, because certainly someone who prays for his body's concerns
and doesn't have any intention for the Torah, he just prays that
Hashem Yisburach gives him children, life, and sustenance etc., for
his pleasure and the needs of his body – this prayer certainly does
not have any perfection, because whoever doesn't look at the final
true tachlis (-ultimate purpose), what does he live for, and
what contentment (nachas-ruach) does Hashem Yisburach have
from his prayer, that he prays that Hashem Yisburach gives him
livelihood and money for him to fill his stomach's desire, and it
could turn out to be that it will be the aspect of (Ecclesiastes
5:12), “wealth guarded for its owner for his detriment,” and
therefore the holy Zohar cries foul on these prayers (Tikunay Zohar,
tikun 6k, page 22a): shrieking like dogs: “Give us life, give us
sustenance etc.,”
(*)
The transcriber (R' Alter of Teplik) said: With this we can explain
straightforwardly what our Rabbis o.b.m. said (Yuma 11b), “and you
should speak in them (-in Torah; Deuteronomy 6:7),” and not in
prayer. That is, referring to prayers such as these, see there in the
commentary of Rashi and Tosfos (A.P. points out that “in them” -
bum, spelled out: bais mem, has the numerical value of Na Nach Nachma
Nachman MeUman with the inclusive!).
Because
Hashem Yisburach derives no nachas (enjoyment, appreciation)
from prayer which is for the body's needs, only when the one praying
intends his prayer for the sake of fulfilling the Torah, that he
should have children, life, and sustenance in order that he can co
His will blessed He, and to truly fulfill His Torah and mitzvos.
And if his intention is truly for this, certainly Hashem Yisburach
has nachas-ruach (pleasure, satisfaction) from this prayer,
just, even still, a prayer such as this, is below the Torah and
secondary to it, for behold the main thing is the Torah, just that he
prays for bodily needs in order that through this he will be able to
fulfill the Torah, and therefore this type of prayer is secondary to
the Torah and below it.
And
regarding someone who protracts in this type of prayer, our Rabbi
o.b.m. said (Shabbos 10a): forsaking eternal life <cha'yay
oalum> and engaging in life of the hour <cha'yay
shu'ah>, for behold, irregardless (of his good intentions),
for the time being, this prayer is for bodily needs, which is life of
the hour, just that it is necessary for the sake of the Torah, which
is eternal life. Therefore, certainly actual engagement in Torah is
definitely greater than this prayer; and this type of prayer needs
great protection that the cheetzoanim (the outsiders, a
reference to evil forces that are superficial and have no integral
basis), that is, since he prays for bodily needs, just that his
intention is for the sake of the Torah, therefore the sitra-achra
('other side' – realm of evil) can easily grasp him, and veer his
intention for the bodily needs themselves. And therefore when the
prayer, which is the aspect of Malchus (-kingdom), is
in this aspect, this is the aspect of what is explained in the
Kavanos (-Lurianic intentions and meditations for the
prayers and times; see Otzros Chaim, Shaar Hanikudim, chapter 6) that
the Malchus (-kingdom- of female character) is
attached, so to speak, to Zehr Anpin (-the Small Countenance-
husband of Malchus) back to back, so that the cheetzoanim
(-outsiders) don't take nourishment from her (-because they can only
access and siphon from the aspect of the back, which is vulnerable,
therefore by going back to back with her husband, protection is
afforded), because the aspect of Zehr Anpin is the aspect of
the holy Torah, as is understood from the Kavanos for
Kreyas Hatorah (-reading the Torah scroll in a quorum)
and in other places, that is, for then the Malchus, which is
the aspect of prayer, does not have her own unique partzuf
(-countenance), she is just attached with the Torah, which is the
aspect of Zehr Anpin, and without the Torah she has no role and
significance whatsoever as mentioned above, and also she needs
protections so that the cheetzoanim don't latch on to her, as
mentioned above.
However,
the main completion of the structure of the prayer is when a person
prays just for the concerns of his soul alone, namely, that all his
prayers are – to merit to fear of Heaven, and to His service
blessed He, and to merit to fulfill the Torah that he learned,
because (Ethics of Our Fathers 1:17), “The main thing is not study,
but action.” And this type of prayer is not secondary to learning
the Torah; on the contrary, it is the main fulfillment of the Torah,
since he is asking just to fulfill the Torah, which is the main
completion of the Torah. And this prayer is equal to the Torah and
higher than it, so to speak, for behold the main intention of
studying the Torah is in order to fulfill the Torah, and this is all
his intention in his prayer, that he asks just to fear Hashem and
fulfill the Torah, like King David r.i.p. said (Psalms 27:4), “One
thing I asked from Hashem etc.,” It comes out, that the Torah and
the prayer, both of them are equal in their standing, and also prayer
is even higher, in the aspect of (Proverbs 12:4), “A woman of valor
is the crown of her husband,” and in the aspect of (Psalms 111:10),
“The primary (/beginnings of) wisdom is fear of Hashem,” namely
this type of prayer, which is the aspect of (Proverbs 31:30) “a
Heaven fearing woman,” she is primary, and above wisdom, which is
the Torah, because through her one merits to fulfill the Torah, which
is the main thing.
And
this is the aspect of all the intention of the nessira
(-cutting apart, removal) that we are engaged in on Rosh Hashana
(-Jewish New Years), to sweeten (-mitigate) the dinim
(-judgments), and to nullify the grasp of the cheetzoanim
(-outsiders) who draw their nourishment from the austerity of the
dinim (-judgments) Heaven forbid, in order to extract (nassehr)
the Malchus, so that she shouldn't be in the aspect of back to
back, rather she should be a unique complete partzuf
(-countenance), and she should unite (with Zehr Anpin) in the
aspect of face to face, as is explained in the writings of the Arizal
(Shaar Hakavanos, Rosh Hashana, Drush 1, 6:3), that is as was
mentioned above, that we engage then to draw complete rectification
of the prayer in the world, that the main prayer of every single
person will be just for the fear (of Heaven), “to fear Hashem (“the
Name”), the glorious and awesome (Deuteronomy 28:58),” and to
fulfill his commandments perfectly. And therefore we begin (in the
first blessing of the body of the Shmone Esreh – the standing
prayer) on Rosh Hashana: “And so, put Your fear etc.,” for this
is the essential perfection of the prayer, as mentioned above.
2.
Now
behold, Rosh Hashana (the Jewish New Years) is the first of the ten
days of repentance ('assehres yimay teshuva'), and it is
necessary then to draw the way of repentance in the world, so that
all that traverse the world will merit to return to Hashem Yisburach.
And this is drawn by engaging in the building of the stature of the
prayer, to completion, that is, that we should merit to do a great
deal of hisbodidus, and to pray constantly to Hashem Yisburach that
we should merit to fulfill the Torah as mentioned above, for this is
the main consummation of prayer, to make from the holy teachings –
prayers, that is, to pray for the fulfillment of the Torah, because
specifically through this one merits to repentance, because through
prayer it is possible to accomplish everything, because even though
he is the way he is, and has already been caught up in his bad
desires, to the extent that it seems to him that it impossible to get
out of there, even still he has the ability of speech, and if he
abounds to speak words of prayer and entreaty, and he prays copiously
to Hashem Yisburach that he should merit to return and to fulfill all
the words of the Torah, certainly he will arouse the mercy of Hashem
Yisburach on himself, until Hashem Yisburach will open for him the
gates of repentance, and he will at long last, finally merit to
return to Hashem Yisburach, and He will have mercy on him (Isaiah
55:7). And therefore it is explained in that torah (-holy teaching)
mentioned above, in the first article, that the recital of Psalms is
conducive (mesugal) for repentance. Because the entire Book of
Psalms was founded just on this method. And like King David himself
said (Psalms 27:4), “One thing I requested from Hashem etc. to see
the pleasantness of Hashem,” and it is written (Psalms 86:11),
“Show (/teach) me Hashem Your ways, I will go in Your truth,” and
similarly many verses. And even all the prayers that he prayed to be
saved from his enemies, his entire intention was to be saved from the
enemies of his soul, who are the evil inclination (yetzehr hura)
and his legions, because all the foes and enemies also stem from
them.
The
general rule is, that the whole intention of King David r.i.p. with
the Book of Psalms is to beseech from Hashem Yisburach that we should
merit to fulfill the Torah and to be saved from all the enemies
('haters'), and those who prevent and hold (us) back from serving
Hashem Yisburach, physically and/or spiritually, because the entire
Book of Psalms is from the hisbodidus of King David r.i.p., and
therefore they are five books of Psalms (-the Psalms is divided into
5 sections, which are called books) correlating the five books
(chumashing – fifths) of the Torah, that is, he made from
the toaroas (-holy teachings) – prayers, this being the main
completion of prayer, which itself is the aspect of David, as it is
written (Psalms 109:4), “And I am prayer.” And therefore the main
arousal of repentance is through the recital of Psalms, because the
main repentance is merited by making from toaroas (-holy teachings) –
prayers, which is the aspect of Psalms, as mentioned above.
However
this way of making from the toaroas (-holy teachings)- prayers, needs
to be drawn from a very high place, from the aspect of cheedooshay
(-original ideas, developments, innovations etc. on the) Torah which
are drawn from the Torah of Atteeka Siseemah (-Atteeka can
mean many things, but primarily it is: Old, meaning extremely
supreme, sublime, and esoteric. Siseemah, means sealed. This is a
partzuf – a Divine Countenance which is pure goodness remote
from this world), just like an expert doctor, when he wants to heal
the sickness in a person, it is not possible to know completely the
nature of the malady, only if he is very proficient in the field of
dissection, and knows all the details of the structure of a person,
and the characteristics of all his limbs, and veins, and arteries,
completely, and how the inner and outer organs are arranged and in
order one next to the other, and the characteristics of their parts,
connections, and attachments, how every limb and bone etc. is
connected and attached to each other through the connection of the
veins and arteries etc., and how the blood runs in them, and all the
other characteristics of the body which are included in the knowledge
of dissection, and specifically then, when the doctor is thoroughly
proficient in all this, then he can undertake to understand the
nature of the illness, and work at healing it. Similarly the true
tzaddikim of the generation who are engaged in healing the sicknesses
of the souls of Israel, it is not possible for them to engage in
their healing except when they are fully knowledgeable of the nature
of the maladies of the soul, and this is through the knowledge of the
characteristics of the stature of the supernal man, which is the
aspect of the characteristics of the stature of the Torah, which is
called man (“adam”, Numbers 19:14), because the Torah is
the aspect of the stature of man, which is 248 positive commandments
(-the dos) and 365 negative (-do nots) commandments, which correlate
the 248 limbs and 365 blood vessels that are in the structure of man,
and just like the limbs and blood vessels that are in person are
arranged, and in order, and connected to each other, as mentioned
above, so too it is necessary to know in the aspect of the structure
of the Torah the order of connection and attachment of all the 248
positive commandments and 365 negative commandments, and all the
rabbinical commandments which are included in them, to know well how
they are arranged, and ordered, and connected this to that, and this
to that, and then it is possible to know the segula (-quality)
of each and every mitzva (-commandment), and each and every
attribute (-meeda), to which healing it is most conducive, and
how to heal the sickness of the soul.
And
specifically then, when one draws cheedooshay (original
developments of) Torah such as these, which through them the nature
of the structure of the Torah is knows, as mentioned above, then it
is possible to draw the holy way of making from the toaroas
(-holy teachings) – prayers, that is, that we can pour out our
hearts like water directly before the countenance of Hashem to (merit
to) fulfill this (-a certain) mitzva in order that we merit
through this to this (-a certain) good attribute (-meeda), and
through this we will merit to come to rectify this (-a certain)
matter, and to this (-a certain) level. Take for example, when
someone wants to ask from Hashem Yisburach that he should merit to
fulfill the mitzva of tzitzis (-fringes on a four
cornered garment) consummately, if he doesn't know the segula
(-quality) of (the) tzitzis, which vice (trait-meeda)
he will merit to break through the tzitzis and to which virtue
(/height) he will merit on its account etc., then certainly he is
unable to pray at length until he breaks his heart, until he arouses
the mercy of Hashem Yisburach, because he is unable to ask, just:
“Master of the World, let me merit to fulfill the mitzva of
tzitzis consummately,” even though this as well is certainly
very good; fortunate is one who is adherent to this, to request
regarding every mitzva from Hashem Yisburach, even still, he
still does not merit to make his prayer mercy (invoking) and
entreaty, which is this (- is the case with prayer) that one merits
to conjure some innovation.
But
the main, complete prayer which is made from Torah, is from
cheedooshay (original developments of the) Torah, which
through them one merits to know the seguloas (-qualities) of
the mitzvos, like in the example of the tzitzis which
we mentioned, when a person knows that tzitzis is mesugal
(-conducive) to breaking sexual desire, and to merit through it to
the aitza (-advice) of the tzaddikim, and to perfect faith,
and to prayer, and to the Land of Israel, and to make miracles etc.,
as is explained in the book Likutay Moharan, torah 7, behold by means
of this way, certainly he can set in order many prayers with wondrous
length pertaining the mitzva of tzitzis, because every
person, according to what he knows in his soul how distant he is from
rectification of the bris (-covenant, circumcision), and
everything that he undergoes in this matter, every time, how very
much he needs to implore Hashem Yisburach that He should bring him
salvation – to fulfill the mitzva of tzitzis as it is
configured, in order to be saved from sexual desire which stands over
him every day to wipe him out Heaven forbid, to distance him from the
Life of Life. And so too when he remembers how far he is from
complete faith, which is the foundation of the entire Torah etc., and
so too how far he is from prayer etc., and so too (how) many of the
evil aitzos (-rationales, ideas, courses) of the reversers of
the truth etc. set out to overcome him, and how much salvation and
mercy he needs to merit to true aitzos (-advice, remedies),
which are the aitzos of the tzaddikim; decidedly on all of
these, he certainly can pour out his words in his prayer, to make
from this torah (-holy teaching #7 of Likutay Moharan) which speaks
of the segula (quality) of the mitzva of tzitzis,
to express through this, all that is in his heart , and similarly
with the rest of the mitzvos of the Torah.
And
cheedooshay (original development of the) Torah such as these,
are drawn from the aspect of Torah of Atteeka
<old, sublime> Sisseema <sealed>, which is the
aspect of the root of the holy Torah, and over there is the root of
the thirteen methods (meedoas) that the Torah is extrapolated
with, which are the collective entirety of all the cheedooshay
(original development of the) Torah which the tzaddikim draw, and
over there is also the root of the Thirteen Attributes of Mercy which
are the root collective entirety of the whole order of prayer, which
is mercy (invoking) and entreaty. And therefore through the true
tzaddikim who draw their cheedooshay (original development of
the) Torah from there, through this they draw this way, to make from
their cheedooshay (original development of the) Torah –
prayers, for this is the main consummation of prayer, and through
this one merits to repentance, as mentioned above. And for this the
shofar (-ritual horn) is sounded on Rosh Hashana (-Jewish New
Years), because by means of the shofar we draw such
cheedooshay (original development of the) Torah, with which we
can merit to erect the prayer, to make from the toaroas (-holy
teachings) – prayers, through which is the main repentance, because
the Torah was given with the calling of the shofar (Exodus
19:16), and also shofar is the aspect of fear (of Heaven), the
aspect of prayer, as it is written (Proverbs 31:30), “fear of
Hashem it is (to be) praise(d)” [-praise being a term of prayer].
And for this the Torah was given with the calling of the shofar,
to show that the main completion of the Torah is when one merits to
make from the Torah – prayer, which is the aspect of fear (of
Heaven), which is revealed through the shofar, as mentioned
above.
And
behold it is known, when one wants to ascend from level to level, it
is necessary to remove the previous moachin (-mind,
consciousness), as we find in the Talmud (Buva Metziah 85a): Rabbi
Zairu, when he went up to the Land of Israel, he would fast in order
to forget the Torah of the lands outside of Israel, and to merit to
receive the moachin (-mind, consciousness) of the Land of
Israel. And this is the aspect of what is explained in the writings
of the Arizal (Shaar Hakavanos, Rosh Hashana, drush 1, 6:3) of the
slumber and deep sleep (durmeeta) which falls upon Zehr
Anpin (-Small Countenance), who is the Torah, as mentioned above,
and afterwards he is aroused through the shofar, which through
this the Malchus (-Kingdom, female mate of Zehr Anpin)
is detached (-nesseera from the back of Zehr Anpin) and
constructed, because on Rosh Hashana, when it is necessary to merit
to repentance by means of meriting to make from toaroas (-holy
teachings) – prayers, and it is necessary to draw this way from an
extremely lofty place, from the aspect of cheedooshay
(original development of the) Torah of Ateeka Sisseemuh,
as mentioned above, therefore Zehr Anpin is cast into slumber
and deep sleep (durmeeta), which is the aspect of removal of
the previous moachin (-mind, consciousness) in order to merit
to more lofty moachin by means of the shofar, that is,
to draw cheedooshay (original development of the) Torah of the
aspect of Atteek, in order that we merit through
them to build the structure of the Malchus, which is the
aspect of prayer, to make from toaroas (-holy teachings) –
prayers, through which the main way of repentance is in the world,
which is necessary to draw now on Rosh Hashana, as mentioned above.
And
also, because the first tablets were broken on account of the golden
calf, and then Moses ascended to appease Hashem Yisburach, and then
Hashem Yisburach revealed to him the Thirteen Attributes of Mercy,
which are the Thirteen Methods (meedoas) with which the Torah
is extrapolated. That is, Hashem Yisburach revealed to him that
through the Thirteen Attributes of Mercy which are drawn from the
Thirteen Meedoas (-methods) of the Torah, namely, the making
from Torah – prayer, through this there is merit to institute in
(the Children of) Israel fulfillment of the Torah, to return all of
them to Hashem Yiburach in complete repentance, as mentioned above.
And therefore on Rosh Hashana, which is the first day of the Ten Days
of Repentance (A'ssehress Yimay Teshuva), which
culminate on Yom Kippur, which are the last ten days of the final
forty days (-Moses went up to the Heavens for forty days, three
times) in which Hashem Yisburach restored his favor to Moses, as our
Rabbis of blessed memory said (Medrash Tanchuma, Key Seesa 31), we
sound the shofar then, for it is also to draw the
aforementioned tikun (-rectification), to make from toaroas
(-holy teachings), prayers, as mentioned above.
3.
And
this is the aspect of (the three sections of prayer, which are
called:) Malcheyos (-kingships), Zichroanos
(-remembrances), (and) Shoafros (-ritual horns), which are
said in the prayer of Mussaf (-additional standing prayer for
the holidays) of Rosh Hashana, which incorporate many verses from the
Torah, Prophets (niveyim), and Writings (kesuvim),
namely that the verses of TaNaCh (-acronym for: Torah, Prophets, and
Writings) are made then into prayer, which is the aspect of making
from Torah – prayer, and therefore they are said in the prayer of
Mussaf, because the entire concept of the prayer of Mussaf is
based on this construct, the making from toaroas – prayers.
That it, because due to our inability to actually offer the
sacrifices, that we need to offer, therefore we pray to Hashem
Yisburach, “That the Bais Hamidkdush (-Temple) should be
built, soon, in our days,” “and we will offer before You the
sacrifices we are obligated, as we are commanded in the holy Torah,”
this being the aspect of making from Torah, prayer, namely, from the
commandment of bringing the Mussaf (-additional) offering,
that we do not merit to fulfill now, we make from this a prayer, and
with this we draw the way of making from toaroas, prayers,
that is, that each and everyone, according to how how distant he is
from fulfilling a certain mitzva, be it a positive commandment
or a negative commandment, needs to pray to Hashem Yisburach that he
merits to fulfill it.
And
just like, through that which we pray that we merit to bring the
Mussaf offering, through this we will merit to eventually
finally return to our land and bring there the sacrifices we are
obligated in real actuality, and for the time being this prayer
itself is considered in place of the sacrifice, similarly with regard
to this way, mentioned above, to make from toaroas, prayers,
through this we will certainly merit in the end, finally, to return
to Hashem Yisburach completely. And also, as long as we still do not
merit to complete redemption of the soul, even still, the prayer
itself that we prayer for the fulfillment of the Torah, this also is
very important and acceptable by Hashem Yisburach, and is considered
as if we did what was required of us. And therefore the main mitzva
of sounding the shofar, which is to draw this way of making
from toaroas, prayers, as mentioned above, is during the
prayer of Mussaf.
And
therefore every day that has extra holiness: on Sabbath, and Rosh
Chodesh (the first of the month), and Yom Tov (-holidays), and
Rosh Hashanan, and Yom Kippur, we pray Mussaf, because all
these days are days of repentance, and Sabbath is the aspect of an
inkling of the future world (mayain oalam habu), for then it
will be a day that is completely Sabbath (Zohar, Teruma 138a, and
various prayers), a day that is completely repentance, as is brought
down in his words o.b.m., Likutay Moharan, volume 1, torah 6 (article
3). And Sabbath is the aspect of (Deuteronomy 30:2), “And you will
return to (lit: until) Hashem Your G-d,” as so too all the holidays
are days of judgment, as our Rabbis o.b.m. said (Rosh Hashana 16a):
On Passover (Pesach) there is judgment on the crops, on
Atzeress (Shavuos) there is judgment etc., on Chag
(Succos) there is judgment etc.; and days of judgment are days
of repentance, as is explained in his words o.b.m., Likutay Moharan,
volume 1, torah 30 (article 6, and torah 135). And Rosh Chodesh
(-the first of the month) is the root of repentance, as is explained
in his words o.b.m., Likutay Moharan, volume 1, torah 10 (article 9),
that from this (Shavuos 9a), that Hashem Yisburach said, “Bring
atonement for Me, for that which I shrunk the moon,” from this
evolved repentance to all creation on Rosh Chodesh (-when the
shrinkage of the moon is predominantly manifested). And Rosh Hashana
and Yom Kippur are certainly days of repentance. And the essential
drawing of the way of repentance is through making from toaroas,
prayers, which is the aspect of the prayer of Mussaf, as
mentioned above, and therefore, on all these days we pray the Mussaf
prayer.
4.
And
this is the aspect of Rosh Chodesh (-the first of the month).
And the main tikun (-rectification) of Rosh Chodesh is
to fill the slighting of the moon, that they should both (-the sun
and moon) be equal in their stature, in the aspect of (Isaiah 30:26),
“And the light of the moon will be like the light of the sun.”
And this is merited through making from toaroas, prayers, that
is, by praying just for the fulfillment of the Torah, and through
this Torah and prayer are incorporated together, for they are the
aspect of Moses and David, the aspect of the sun and moon, as is
known (see Zohar vol. 3, page 181b – Moses is the sun; and there
page 262a – David merited to rectify the third support of the
chariot (the secret of the kingdom, the moon)); both of them equal in
stature, and both of them utilizing one (-the same) crown, because
the purpose of both of them is one (-the same), because the purpose
of the Torah is – repentance and good deeds (Brachos 17a). And this
is the purpose of prayer, since his entire prayer is to merit to
fulfill the Torah, to come to fruition, which is the main thing, and
the purpose (tachlis).
And
therefore Rosh Hashana is set on Rosh Chodesh, because this is the
aspect of the combining of the sun and moon together, because the
years are determined (lit: counted) by the sun, and the months are
determined (lit: counted) by the moon, as is brought down (see Zohar,
Beraishis 236b), because then, on Rosh Hashana, which is the first of
the ten days of repentance, that we begin (them) with arousal for
repentance, through engaging to erect the structure of the prayer, to
make from the Torah, prayer, therefore the sun and moon are combined
together then, because both of them are equal, because all this is
merited through making from the toaroas, prayers, as mentioned
above.
And
behold it is already explained (-inside the source of this excerpt
from Likutay Halachos, article 7; above article 2), that this is the
aspect of the five books of Psalms which correlate the five chumashim
(-books – fifths) of the Torah, that the essential arousal to
repentance is through this. And it is explained in the torah
mentioned above in article 1, that the 49 gates of repentance are the
aspect of the 49 letters which comprise the names of the twelve
tribes of Y-ah, because everything is one, because the root of
repentance is Rosh Chodesh, as mentioned above, because Rosh
Chodesh is the aspect of the Kingdom of David, that is, the aspect of
Psalms which David constituted, through which one merits to
repentance, and therefore there are twelve Roshey Chudushim
(-firsts of the months) corresponding to the twelve tribes which are
comprised of 49 letters, which are the aspect of the 49 gates of
repentance, which one merits to come to (them) through Psalms, which
is the aspect of David, all of this being the aspect of Rosh Chodesh,
as mentioned above.
And
this is (Psalms 122:4), “the tribes of Y-ah, a testimony to (the
Children of) Israel, to give praise to the Name of Hashem,” -
specifically “to give praise,” the aspect of Psalms, which is the
aspect of thanking and singing praise to Hashem Yiburach, all of this
being the aspect of Rosh Chodesh, as mentioned above. And the
essence of this tikun (-rectification) of Rosh Chodesh, the
aspect of Psalms and the letters of the tribes of Y-ah, happens on
Rosh Hashana, which is set on Rosh Chodesh, as mentioned above. And
this is what the Scripture writes adjacent (verse 5), “Because over
there sat the seats of justice,” that is the aspect of Rosh
Hashana, for then they sit, the seats of justice, and then it is
necessary to engage in this tikun (-rectification). And this
is (continuation of the verse), “the seats of the House of David,”
for the tikun (-rectification) of Rosh Hashana is accomplished
through the aspect of the Kingdom of David, namely, through Psalms;
and therefore all of Israel is engaged then in the recital of Psalms,
as is explained in the aforementioned torah, because the main tikun
(-rectification) of Rosh Hashana and the ten days of
repentance is – to erect the prayer and to merit to repentance, and
this is merited to through Psalms, which is the aspect of hisbodidus,
and to make from the toaroas, prayers, as mentioned above.
5.
And
this is the aspect of Yom Kippur, for then the high priest (kohen
gadol) enters the innermost sanctuary where there are positioned
the ark and the tablets which are the entire Torah in its root, and
there it is also the essential location of the ascension of the
prayer in its root, because all the prayers ascend by way of there,
as is known (see Brachos, Chapter 4, Mishna 5). And there, in the
Holy of Holies, is the essential pinnacle of complete holiness,
because this is the essential complete holiness, when Torah and
prayer are combined together, which is merited through making from
toaroas (-holy teachings), prayers, as mentioned above. And
therefore, there, in the place of the ark, there, is the superlative
Unity, as is known (see Yuma 54b), because there Torah and prayer
unite in consummate union, and therefore the high priest (kohen
gadol) draws from there the supernal intellect to make from the
toaroas, prayers, through which is the main repentance and
main forgiveness and pardon; and therefore on Yom Kippur (-Day of
Atonement) the last tablets were given, and then Hashem Yisburach
acquiesced to Moses, and his prayer was accepted, and He said to him
(Numbers 14:20), “I have forgiven according to your word,”
because then the Torah and prayer connected and united together,
because it is meritorious then to draw the tikun
(-rectification) of making from toaroas, prayer, through which
everything is rectified, as mentioned above.
And
this is the aspect of the confessions of Yom Kippur, that we specify
in the confession all the sins, and have remorse over them, and
request of Hashem Yisburach, “May it will be the will before You
(yihee rutzon milfunnecha) that I do not sin anymore.” It
comes out that we make from the Torah, prayer, namely, from all the
commandments of the Torah that one transgressed, he prayers over them
to Hashem Yisburach that He should save him in the future, and
forgive him for the past, all this being the aspect of prayer which
is made from the Torah. It comes out, that the entire day of Yom
Kippur, we are engaged it making from the Torah, prayer, through the
many confessions that are said then, because that is what is
necessary then, because then it is the last day of the final forty
days, when the essential completion of the rectification of the sin
of the (golden) calf, that they transgressed the Torah (occurred).
For the main rectification is – through making from the toaroas,
prayers, which is the aspect of the Thirteen Attributes of Mercy
which were revealed to Moses then, which are drawn from the Thirteen
Meedos (methods) With Which the Torah is Extrapolated, for the sake
of the rectification, as mentioned above. (And therefore we pray on
Yom Kippur five prayers (evening, morning, mussaf, mincha,
ni-eela) correlating the five books (chumashim) of the
Torah, which is the aspect of the five books of Psalms, corresponding
the five books of the Torah, as mentioned above.)
And
therefore, at the end of the prayer of Ni-eela (-closing-
final prayer of Yom Kippur) we say seven times: Hashem is the G-d,
that is, that Hashem (Y-HVH) and G-d (E-lohim), which are the aspects
of Zehr Anpin (Small Countenance) and Malchus (Kingdom), the aspects
of Torah and prayer, as is known (see Me-oaray Ohr, category of the
letter Tuv, items 15 and 42), are entirely one, as mentioned above.
And therefore we say this seven times, this is the aspect of prayer,
the aspect of (Psalms 119:164), “seven (times) a day I sang Your
praise,” and so too the Torah is the aspect of seven, as it is
written (Proverbs 9:1), “She carved out her pillars, seven.” And
this is (Psalms 119:164), “Seven (times) a day I sang Your praise
for the laws of Your righteousness,” which is the Torah; because
prayer, which is “seven (times) a day I sang Your praise,” is
made from the Torah, which is, “the laws of Your righteousness.”
And this is the aspect of (Psalms 12:7), “refined sevenfold,”
seven times seven (see Rashi on Isaiah 30:26, and Zechariah 4:3), the
aspect of forty nine gates of repentance, forty nine letters of the
(names of the) tribes, which are the aspect of Psalms, the aspect of
prayers which are made from the Torah. And then it will be fulfilled
(Isaiah 30:26), “And the light of the moon will be like the light
of the sun, and the light of the sun will be sevenfold,” as
mentioned above. (And therefore upon the departure of Yom Kippur we
sanctify the moon, and pray, “and the light of the moon will be
etc.,” as mentioned above.) And all of this is merited on Yom
Kippur, the secret of the great Jubilee, the fiftieth gate, where the
aspect of the great shofar is (Isaiah 27:13), which is the
aspect of highest gate of the fifty gates of understanding (beena),
which Messiah will attain, for he will attain conception of the Torah
of Atteeka <old, venerable superlative Divine countenance>
Sisseemuh <sealed>, from where is drawn this true
intellect of making from the toaroas (-holy teachings),
prayers, as mentioned above, which through this, all of Israel will
return to Hashem Yisburach forever and ever.
6.
And
this is the aspect of the succuh (-ritual hut
for the holiday of Succos which begins four days after Yom Kippur),
because the succuh is the aspect of (Amos 9:11) erecting the
fallen succuh of David, and to merit to the complete succuh.
And the essential fallen succuh of David is the aspect of
prayer, which has fallen due to our many sins, because the entire
occupation of King David r.i.p. was prayer, as it is written (Psalms
109), “and I am prayer,” that is, to erect the prayer from its
fall, because now the prayer is the aspect of (Psalms 12:9), “with
the rise <kiroom> of the dregs <zooloos
- scorned> of
society,” - these are (-there is an allusion here to) things that
stand in the lofty height of the world <biroom>, and
what are they? Prayer (i.e. the aspect of these prayers that are made
from the toaroas, which produce great delights above, as is
explained there in Likutay Moharan, volume 2, torah 25), and the
people denigrate <mizalzail – same root as zooloos>
them (Brachos 6b). And therefore prayer is now the aspect of the
fallen succuh of David, and on Succos we engage in erecting
it. And this is the aspect of what our Rabbis o.b.m. said regarding
the mitzva of succuh (Succuh 2a): Go out from a
permanent dwelling and reside in a temporary dwelling, this is the
aspect of (Ethics of Our Fathers 2:18), “Do not make your prayer
routine, rather (pray) compassionately and entreatingly;” and our
Rabbis o.b.m. said (Brachos 29b), this means that he knows to make
some sort of innovation to it. And one merits to this specifically
when making from toaroas (-holy teachings), prayers, for then
one certainly merits to come up with something new in his prayer
every time.
(And
see in the letters of our Rabbi, the Rav, Rabbi Nussun za.tza.l., in
the year 5595, Rosh Chodesh (the first of the month of) Cheshvon
(03/11/1834), that this is the aspect of a new succuh (ritual
hut), for it is specifically necessary that the succuh be new,
because there are those that rule out an old succuh; and this
is the aspect of a new prayer, see there.)
And
this is the aspect of succas shulaim (-the succah of
completion), that is, to make peace and complete unity between Torah
and prayer, which are the aspects of Zehr Anpin (-Small
Countenance) and Malchus (-Kingdom), for that is where the
main Unity and peace is, and there in the succuh enter all the
seven shepherds, from Abraham to David, all for the sake of this
aspect, because the beginning is from prayer and the end is prayer,
because the devotion of the forefathers began from prayer, because
there had yet to be any Torah, and therefore Abraham established
Shacharis (-morning prayer) etc. (Brachos 26b), but it still
was not the ultimate perfection, since the Torah had not been given
yet, to make from it prayer. And Moses and Aron are the Torah, and
Josef is the one who brings the Torah to the aspect of David, to make
from it prayer to produce (lit: give birth to) good deeds, because
Josef is the aspect of the tzaddik foundation of the world (Proverbs
10:25 – the sefira – Divine Attribute – of Yesod
– foundation - by anthropomorphism, the male reproductive member),
tzaddik the life of the world (Zohar, introduction 4b, and throughout
the entire Zohar; “life” has the numerical value of 18 which
signifies the reach of the Attribute of Yesod which is the 9th
sefira, from the top and to the top), the eighteen blessings of the
prayer (see Likutay Moharan, torah 44, and Zohar, Beraishis 211a, and
the introduction to the Tikunay Zohar), who is the aspect that
connects both of them: Moses and David, Torah and prayer, to make
from the Torah prayer. And therefore “Moses Yosef David,” has the
numerical value (gematria) of “prayer” <515>, because the
three of them specifically are the aspect of the perfection of
prayer, because the essential ultimate perfection of the prayer is
with the making from Torah, prayer, which is done through these three
tzaddikim, as mentioned above.
And
therefore the three of them departed from this world at the time of
the pinnacle consummation of the ascension of prayer which is on
Sabbath at Mincha (-time of the afternoon prayer), at the time
of raava di'raavin (-desire of desires; Zohar, Shemos 156a),
in the aspect of (Psalms 69:14), “And I, my prayer is to you Hashem
(it should be) a desirable time,” which is said then, and this is
(end of the verse): “answer me with Your true salvation;” “true,”
is the aspect of the Torah, the aspect of (Malachi 2:6), “the Torah
of truth,” that is, through the truth, that I will merit to make
from Torah, prayer, through this, certainly You will “answer me”
- “and be for me a salvation” (Exodus 15:2, Psalms 118:14). And
this is (beginning of the verse), “My (/the) might and the cutting
<zimras – also term for song) of Y-ah,” “My (/the)
might,” this is the aspect of the Torah, the aspect of (Psalms
29:11), “Hashem will give might to His nation” (Bamidbar Rabba
18:14, Tanchuma, Likutay Moharan 80); “And the cutting <zimras
– song> of Y-ah,” this is the aspect of prayer, that is, when
I merit to speak Torah and prayer, meaning, to make from the Torah,
prayer, then certainly, “and it will be for me a salvation.” And
therefore all these seven shepherds, who are the aspect of the
perfection of prayer, enter into the succuh, because on Succos
we are engaged in this, as mentioned above.
And
also, these seven shepherds mentioned above are the root of the
twelve tribes of Y-ah, because the twelve tribes are the aspect of
the twelve diagonal boundaries, the aspect of twelve elemental
(letters of the Hebrew Alef Bet; Sefer Yetzira – The Book of
Creation 5:2) which are drawn from the seven (letters of the Alef Bet
that are) doubles, from the aspect of seven days of building (-the
seven lower sefiros – Divine Attributes – which correlate the
seven days of creation), as is known (see Keheelos Yaakov, entry of
Twelve elementals, and twelve tribes, and twelve diagonal
boundaries). And therefore the names of the twelve tribes have forty
nine letters, seven times seven, because their root is the aspect of
the seven shepherds. And the forty nine letters of the tribes are the
aspect of the forty nine days of sifeera (-counted from the
second day of Passover till Shavuos), the aspect of the forty nine
gates of repentance, which are the aspect of Psalms, which is the
aspect of making from toaroas (-holy teachings), prayers, as
mentioned above, and on Succos we are engaged in this, and
therefore they enter the succuh, as mentioned above. Because
the tikun (-rectification) of the forty nine days of sifeera
(-counting), through which they received the Torah on the fiftieth
day, on Shavuos, was marred afterwards by the sin of the (golden)
calf, and then the pollution <zoohama> of the snake
which had ceased at the Giving of the Torah, returned to be drawn,
and now, every single year we are engaged in rectifying the
rectification of the sin of Adam Hureeshoan (-the first), and
the rectification culminates on Yom Kippur, for then it is the
culmination of the final forty days (that Moses ascended to Heaven),
when there was the revelation of the tikun (-rectification) of
the Thirteen Attributes of Mercy, which are drawn from the thirteen
methods (meedos) that the Torah is extrapolated with, which is
the aspect of making from toaroas (-holy teachings), prayers,
as mentioned above.
And
therefore after Yom Kippur we make seven days of Succos, and the
seven shepherds enter into the succuh, and with this we draw
anew the tikun (-rectification) of the seven weeks of sifeeras
hu'oamehr (-the counting of the Oamehr – 49 days from
the second day of Passover till Shavuos); and afterwards it is
Shimeenee Atzehress (-the eighth day of Succos, a
holiday of its own right), which corresponds to Shavuos, which is
also called Atzehress, and we also finish (reading) the Torah
then (- on Shimeenee Atzehress), and the tikun
(-rectification) which we began from Rosh Hashana, which is to
rectify and complete the collective aspects of the Torah and the
prayer through combining them together, and making from the toaroas,
prayers, as mentioned above, is completed then. And (Ecclesiastes
7:8), “the end of a matter is bettered from (/than) its beginning,”
for the tikun (-rectification) of the forty nine days of the
sifeera (-counting) which ends on Shavuos, was marred, as
mentioned above, since they only received then the Torah, and there
was yet to be revealed the tikun (-rectification) of the
Thirteen Attributes of Mercy, which is the aspect of making from the
toaroas, prayers, as mentioned above. Whereas from Rosh
Hashana and Yom Kippur until now we are engaged in making from the
toaroas, prayers, and this is the main rectification, as
mentioned above. And this is also the construct, that the succuh
needs to have more shade than sun (Succa 1:1), because the sun is the
aspect of the Torah, and shade is the aspect of prayer, and the
succuh is comprised from a mix of sun and shade, namely from Torah
and prayer. However the shade needs to be more, because the main
thing is the prayer that is prayed for the fulfillment of the Torah;
and prayer such as this is the aspect of action, the aspect of
actually fulfilling the Torah, therefore it is the main thing,
because (Ethics of Our Fathers 3:17) it is necessary for ones actions
to be more than his wisdom, which is the aspect of its (-the
succuh's) shade more than its sun, as mentioned above.
7
And
therefore on Hoshana Rabba (the 7th day of Succos), which
is when the tikun (-rectification) is completed), we say then
the whole Book of Psalms, for this is the primary rectification which
we are engaged in from Rosh Hashana until now – to draw the recital
of Psalms into the world, and to engage in hisbodidus, and to make
from the toaroas (-holy teachings), prayers, for all of this
is the aspect of Psalms, as mentioned above.
8
And
this is the aspect of the kavanos (-intentions – referring
to the Kabbalistic meaning) of the 18 <chay – life...>
shakings (naanoo'im) that are done with the lulav and
its species (-the four species that the Torah commands to take on
Succos), because they are 18 <chay – life...> shakings
corresponding the 18 blessings of the prayer (-the standing prayer of
the 18 benedictions). And it is explained in the writings of the
Arizal (see Shaar Hakavanos, Succos, drush 5; Likutay Moharan, torah
33), that the kavana (-intention – specifically Kabalastic
meaning) of the shakings is in order to draw illumination from the
moachin (-brains, consciousnesses) that are in the head, into
the six extremities (-the six lower sefiros – Divine
Attributes – the body of Zehr Anpin – the Small
Countenance), so that the moachin (- minds) that are in the
six extremities will have the power to illuminate into the Malchus
(-Kingdom, the female countenance). That is, because when we make
from Torah, prayer, this is the aspect of shining the moachin
(-minds) that are in the six extremities, which is the Torah, to the
Malchus which is the aspect of prayer, and this is even with
an ordinary prayer to fulfill each and every mitzva. However,
this sort of prayer cannot have the aspect of invoking mercy and
entreaty (-as prescribed in Ethics of Our Fathers, as mentioned
above), because one cannot yet elaborate with it, and pour out his
heart like water directly before the presence of Hashem (Lamentation
2:19) until he comprehensively arouses His mercy blessed He through
this. Therefore it is necessary to draw illumination from the moachin
(-minds) that are in the head, namely from the aspect of chidooshay
(-original developments in) Torah, which are drawn from the aspect of
the Torah of Atteeka (-the Supernal Old Venerable Divine
Countenance) Sisseema (-sealed), which are the aspect of the
roots of the Torah, and through this one knows the nature of each and
every mitzva, what one can merit through it, and then, through
chidooshay (-original developments in) Torah such as these,
this way of making from toaroas (-holy teachings), prayers, is
drawn completely, so that one can pour out his heart like water
before Hashem, that he may merit to fulfill every mitzva
properly, as mentioned previously in the explanation to the concept
of the shofar (-ritual horn), see there (above, article 5).
9
And
this is the aspect of the hakafos (-circling) of Simchas Torah
(-the Holiday of the Rejoicing of the Torah, in Israel this is the
same day as Shimeenay Atzehress, discussed above, in the diaspora it
is celebrated the day after) that we circle with the Torah and say
then the entreaties and supplications: “Please Hashem save
now/please (Psalms 118:25);” to show that the Torah is still the
aspect of makifin (-higher intelligence which surrounds in the
periphery, encompassing the lower levels) by us, and our entire
occupation is to supplicate and entreat Hashem Yisburach to bring the
makif (higher, surrounding intelligence) inside, that is, that
we make from the toaroas (-holy teachings), prayers, that the
fulfillment of the Torah and mitzvos which we have not yet merited
completely, and are in the aspect of makif (higher,
surrounding intelligence) by us, we should merit to fulfill them
perfectly; and this is our entire supplication: “Please Hashem save
now/please (Psalms 118:25; the word for save, has the same root as
“face”, which is the internal intelligence, which is the
internalization of the makif). And therefore we are extremely joyous
then, because when one merits to consummate prayers such as these
that are made from the toaroas, the main joy is from there, as
is understood from Likutay Moharan, volume 1, torah 22 (article 9),
that “naaseh vinishmah (Exodus 24:7)” (-we will do and we
will listen – the Jews response in acceptance of the Torah), which
are the aspect of Torah and prayer, are the main joy, the aspect of
what our Rabbis o.b.m. exposited (Shabbos 88a) on the crowns (-that
the Jews were crowned with immediately upon their aforementioned
response. Crowns are the aspect of makifin) of naaseh
vinishmah, that in future the Holy One Blessed He will return
them (-they were taken away due to the sin of the golden calf) to us,
regarding them it is said (Isaiah 35:10), “and eternal joy is on
their heads” (-thus we see that the crowns, the makifin, are
the aspect of joy). And the foremost perfection of joy is through
yirah (fear – of Heaven), which is the aspect of prayer, the
aspect of (Psalms 2:11), “and rejoice in trepidation (-the aspect
of fear);” see there.
10
And
this is the construct of the water libations on the holiday (of
Succos), because this is the aspect of (Samuel I:7:6), “And they
drew water, and they poured (it) out before Hashem,” which is said
by Samuel; and Rashi explains, that they poured out their hearts like
water, that is the aspect of the completion of prayer, which is
completed on Succos, as mentioned above. And this the aspect of the
rejoicing of the Bais Hashoayva (-House of the Drawing (of the water
for the libations) – the Temple during Succos when the water
libations were performed, every night there was tremendous
celebration and rejoicing initiating the drawing of the water), which
is so called based on what is written (Isaiah 12:3), “And you
(plural) should draw water joyously from the springs of the
salvation,” and the targum (-aramaic translation of Yonason
ben Uziel) renders this: “and you will receive a new set of
teachings,” namely the aspect of the chidooshay (-original
developments in) Torah mentioned above, that are drawn from the
aspect of Atteeka (-the Supernal Old Venerable Divine
Countenance) Sisseema (-sealed), and they are the aspect of
actual “springs of the salvation,” the aspect of (Proverbs 18:4),
“gushing stream source of wisdom (-acronym NaChMaN),” because
gushing out of them are endless aitzoas
(-advice, remedies) and wondrous salvations without boundaries, which
are capable of saving everyone, even be one as he may. And from
chidooshay (-original developments in) Torah such as these,
when one merits to make from toaroas, prayers, through this
one merits to pour out like water before Hashem, every single person
according to his familiarity with the maladies of his heart and his
pains, how he is distant from Hashem Yisburach, and to what evil
vices, and bad desires, and vile confusions he fell to by his sins,
and all that he undergoes every day, all the time, for everything can
be found in these prayers that are made from these toaroas, as
mentioned above, and to express his words before Him blessed He,
invoking mercy and entreatingly over all of them, like a son pleads
disarmingly before his father, all of this being the aspect of
drawing water mentioned above. And this is (Isaiah 12:3), “and you
should draw water joyously,” because when one merits to draw this
way in perfection, it is certainly a boundless joy, the aspect of
(Psalms 2:11), “and rejoice with trepidation,” mentioned above
(end of article 9), the aspect of (Isaiah 35:10), “and eternal
joy,” as mentioned above regarding the joy of (the holiday of)
Simchas Torah and the hakafos (-circling).
11
And
this is (Jeremiah 31:21), “Until when will you avoid (Me) wayward
daughter, for Hashem has created a new phenomenon in the land, the
female seeks out <tissoavaiv> the male,” and Rashi
explains the verse in regard to repentance, and this is Rashi's
words: Avoid – hide from me, for you (feminine) are embarrassed to
return to me because of your way. Behold a new phenomenon has been
created in the land, that the female seeks out the male to ask him to
marry her, <tissoavaiv – seek out, the root being:
circle> an expression as in (Song of Songs 3:2), “<assoavuvuh>
I will circle about in the city I will seek etc., here ends the
quotation of Rashi. And upon first glance, what does the concept of
nekaiva tissoavaiv gehvehr - that the female will seek the
male, have to do with the matter of repentance? However, based on
what was expounded above, it is very clear, because a man and a
woman, a male and female, their root is above in an extremely high
place, for all the supernal unifications (yichudim) are
dependent on them, as is understood in all the books of the holy
Zohar and the writings of the Arizal, and they are the aspect of the
Written Torah and the Oral Torah, which are the aspects of Torah and
prayer, because prayer is the aspect of the Oral Torah, because the
main wholesomeness of prayer is when one makes from the Torah,
prayer, and this is not possible, except through the aspect of the
Oral Torah, which is the aspect of the general collective of all the
cheedushin (-original concepts) of the Torah, which all stem
from the aspect of the spirit of Messiah, who will merit to a renewal
of the Torah in absolute perfection, which is the aspect of the Torah
of Atteeka (-Supernal Venerable Divine Countenance) Sisseemuh
(-sealed).
And
through these novelties, this way of making from toaroas
(-holy teachings), prayers, will be drawn into the world completely,
as mentioned above, and then we will not be ashamed to return to
Hashem Yisburach even if we did what we did, and even if we are now
the way we know ourselves, each and everyone, even still, through
this way of making from toaroas, prayers, which is drawn now
from the hisnoatzitzus (-sparkling, flaring) of Messiah, which
is misnoatzaitz (-sparking) to come soon in our days, for
certainly he will not procrastinate any more Heaven forbid, as he
hindered until now, through this way we all, however we may be, can
return to Hashem Yisburach, since our entire repentance, and our
hope, and our expectancy to Hashem Yisburach is just through prayer,
that we hope and supplicate, and entreat from Hashem Yisburach that
He return us to Him, and help us, and save us with His great might
and His wondrous kindness, to fulfill the entire Torah, from here on.
Therefore, certainly we have no reason now to fall in our resolve
from praying to return to Hashem Yisburach due to our improper
conduct, for behold, on the contrary, this itself is our request from
Hashem Yisburach, that He should help us rectify our conduct, and in
this we can engage always, until He will have compassion on us from
the Heavens, to fulfill our request. And in truth, whoever is strong
in this way, to abound in hisbodidus and to make from toaroas
(-holy teachings), prayers, and to abound with prayers such as these
always, finally, in the end, he certainly will return to Hashem
Yisburach, as I understood from the mouth of our master, leader, and
holy rabbi (Nachman).
And
this is what the prophet screams (Jeremiah 31:21), “Until when will
you avoid (Me), wayward daughter,” that is, the prophet cries foul,
and screams, and shouts out, dreadful and horrific, over what we fall
in our resolve every time from returning due to our many bad deeds,
that we have repeatedly perpetuated in our foolishness innumerable
times, as it is known that most of those that distance themselves
from Hashem Yisburach, it is because of falls such as these, since
they see that it has been so long that they desired to return, and
each time they fell more, and the baal duvur (-litigator- evil
inclination, Satan) incites them and overpowers them more and more,
and because of this their hands are weakened (-they are disheartened)
from further returning, as though there is no hope Heaven forbid. And
regarding this the prophet screams, “Until when will you avoid
(Me),” “until when will you hide from me, for you are ashamed to
return to Me because of your way. Behold a new phenomenon has been
created in the land, that the female seeks out the male,” that is,
that the female, “the Heaven fearing woman” (Proverbs 31:30, see
above article 1), which is the aspect of prayer, chases after the
Torah, which is only when one makes from the toaroas, prayers,
for what is now the way of a man to seek the woman, this is because
of her low status, because now the prayer is undeveloped (katnus
– childhood, lower consciousness), and most of the prayers are for
necessities of the body, and then (-as such) the prayer does not have
cogency (lit: opening of the mouth) to pursue the Torah and make
demands of it (/propose), because prayer which is for bodily needs
does not have completion except by means of the Torah etc, as
mentioned previously at the beginning of this discourse.
And
therefore it is certainly not a good nor truthful way to say, “I
will study Torah in order that I will be able to pray for my bodily
needs,” because this is the aspect of (Ethics of Our Father 4:5),
do not make them (-the Torah) an ax to hew with (-i.e. to use the
Torah for personal benefit), because his primary intention is for the
necessities of his body, just, since he is embarrassed to ask for his
needs, he therefore studies so that he will ask for his needs; and
this is certainly very abhorrent. Therefore it is not appropriate for
such a pray, that the prayer should request of the Torah, as
mentioned above; but the prayer which is made from the toaroas
(-holy teachings), which is to fulfill the Torah, then the prayer is
constructed with great perfection, and then certainly there is no
shame for the prayer, the aspect of the woman, to pursue after her
husband, which is the Torah, in the aspect of, “the female seeks
out the male,” the aspect of (Isaiah 4:1), “seven women will
grasp one man etc.,” because a perfect prayer such as this can
certainly pursue after the Torah and request it, “Study and engage
in Torah for my sake, in order that I will be able to make from the
toaroas, these prayers, because my whole intention is to do
the will of my Creator.” [This is the import of the prophecy
mentioned above:] “And through this way you need not be ashamed to
return to Me always, be what may, because my mercies are
inexhaustible, and every time you can come in prayer and entreaty to
request of Me that I draw you close, from here on.”
And
certainly your words will be effective finally, in the end, because
this way is drawn from the aspect of the final redemption, which has
no cessation, for it is the aspect of “wellsprings of salvation”
(see above article 10), which never ever stops, as mentioned above,
for it is the way that our forefathers traversed from time
immemorial: Abraham, Isaac, and Jacob, Moses, Aaron, Josef, David and
all the aboriginal tzaddikim who engaged in prayer and hisbodidus
plentifully to draw close to Hashem Yisburach; just that in the
beginning they were still unable to merit to this completely, to make
from Torah, prayer, since the Torah was still not in the world, and
they were forced to engage copiously in prayer – all the
forefathers until Moses, who merited with his abundant prayers, the
aspect of (Psalms 90:1), “A prayer of Moses,” to draw Torah.
However, the time still hadn't come to return and insert the Torah
into prayer and to pave this way in the world, to make from the
toaroas (-holy teachings), prayers, and therefore there was
what was, that the airev rav (-mixed multitude) caused the
Israelites also to sin etc., until there came King David r.i.p., who
completes the seven shepherds, and he was the root of the soul of
Messiah, and he began to arouse this way, to make from toaroas,
prayers, this being the aspect of Psalms etc., as mentioned above.
However, the main completion will be in the days of Messiah, for then
this way will be renewed entirely. And by virtue of this way we will
not be embarrassed nor will be shamed ever, for however it may be, we
will return to Hashem Yisburach, as mentioned above.
And
this is the aspect of (Psalms 109:4), “In place of my love they
bedevil me, and I am prayer,” that is, “love” is the aspect of
the Torah, the aspect of (Proverbs 31:26), “the Torah of Kindness,”
as our master, leader, and rabbi o.b.m. wrote in Likutay Moharan,
volume 1, torah 33, on the verse (Psalms 42:9), “[In the] day
Hashem will command His kindness,” that all the mitzvos of
the Torah are an aspect of love and kindness etc. see there. And this
is, “In place of my love,” that all that I merited to the aspect
of love, the aspect of the mitzvos of the Torah; all that I
desire to begin to engage in any Torah and mitzva, which are
the aspect of love - “they bedevil me,” that they incite and
bedevil me, and desire to make me fall Heaven forbid, and I don't
know what to do against this incitement, therefore, “and I am
prayer,” that is, all my occupation that I do with the Torah, which
is the aspect of love, I make from it prayer, and through this I
still hope for salvation, that I merit to truly return to Hashem
Yisburach.
And
now you will see wonders, what is brought in the holy Zohar (Tikunay
Zohar, tikun 13, page 53b, and see Siddur Kol Yaakov, the kavanos
of Succos) that on Succos it is the aspect of (Jeremiah 31:21), “the
female will seek out <tissoavaiv - circle> the male,”
the aspect of (Isaiah 4:1), “seven women will grasp one man,” see
there. And this is the construct of the hakafos (circling)
with the lulav (-the four species taken on Succos) around the Sefer
(book – i.e. scroll) Torah, and the saying of prayers and hoashanos
(-every supplication is sandwiched between cries for salvation)
around (-while circling) the Torah, in the aspect of, “the female
will circle the male,” as mentioned above, namely, that we draw the
Torah into the prayer, to make from the toaroas, prayers,
because then, on Succos, the prayer ascends through that which we
engage then in drawing the way of making from toaroas,
prayers, which is the aspect of, “the female seeks out the male,”
the aspect of, “and seven women will grasp one man,” as mentioned
above. And this is, “and seven women,” the aspect of prayer,
which is the aspect of, “a Heaven fearing woman,” the aspect of
(Psalms 119:164), “seven times a day I sang out Your praise etc..”
And this is what the scripture concludes (Isaiah 4:1), “we will eat
our own bread and wear our own clothing,” because the bread and the
clothing, which is the livelihood that is drawn through regular
prayers for bodily needs, (and) the main livelihood is drawn from the
Torah, because this type of prayer hasn't the power to give
sustenance except for what it receives from the Torah, from where
everything is provided etc.. However, prayer that is made from the
Torah, this prayer is itself Torah, and has by it all the provisions,
since its entire endeavor is to fulfill the Torah, where all the
provisions are from. And this is, “our bread” - specifically
(-our, for they are the source of the provisions) - “we will eat,
and our clothing we will wear.”
And
this is (continuation of the verse), “just may we be called by your
name, gather (-remove, end) our shame,” that is, to raise the
prayer from the embarrassment and shaming of the degradation of
exile, from the aspect of (Psalms 12:9), “the shame of degradation
etc,” “these (-prayer) are the matters etc.” (Brachos 6b; see
above, article 1), whereas prayer such as this, is the aspect of
(Proverbs 12:4), “A woman of valor is the crown of her husband,”
the aspect of (Proverbs 31:29), “Many daughters amassed wealth
(/achieved virtue) but you are above (-surpass) all of them,” the
aspect of (Proverbs 31:11), “The heart of her husband trusts her,”
for there is a woman whose husband needs to provide for her, to bring
her all the necessary sustenance, and she just fixes the food,
cooking and baking etc., and this is the aspect of regular prayer for
bodily needs, where all the provisions of the prayer are brought from
her husband, who is the Torah, just that the main completion of the
cooking (-preparation) of the provisions needs to be through prayer,
in order that it can come down to provide for the world. However,
there is a woman of valor (aishes cha'yil), that all of her husband's
wealth and vitality is – from her, the aspect of (Proverbs 31:11),
“her husband's heart has confidence in her,” and this is the
aspect of the prayers that are made from the toaroas, to
fulfill the Torah, that the whole life of the Torah, which is the
fulfillment of the Torah, is through her, that is, through the
prayer, as mentioned above.
And
this is what is written adjacent there in Jeremiah, after the verse,
“until when will you avoid (Me) etc.,” “Behold days are coming,
says Hashem, and I will sow the House of Israel etc. the seed of man
and the seed of animal.” And Rashi explains: The good and sensible
among them, I will plant all of them to be My seed. “The seed of
man and the seed of animal” - Yonason translates this: I will erect
them like people and make them successful like animals, who are not
taken to task for their sins. That is, “man” is the aspect of
Torah, the aspect of (Numbers 19:14), “This is the Torah, man,”
the aspect of the holy Divine Name “Mah” (-lit: what. “Mah”
has the same numerical value as “adam”- man (45), and is the
numerical value of the Divine Name Y'H'V'H when each letter is
elongated using the letter alef for all the necessary vowels: YUD-HAy
(Ay=alef)-VUV (U=alef)-HAy (Ay=alef)); “animal” is the aspect of
prayer, because animal <bihaima> has the numerical value as the
holy Divine Name “Ban” (referring to the elongation of the Divine
Name Y'H'V'H with the numerical value of 52, in this format: YUD - HH
(the letter Hay)-VV-HH), which is the aspect of Malchus (-Kingdom,
the final, feminine sefira – Divine Attribute), as is
brought down (Aitz Chaim, Shaar 48, Drush 2), because the essence of
the prayer is – that one should set himself like an animal (see
Chulin 5b), as if he doesn't have any intellect to figure things out
for himself, (and) just supplicate and entreat for mercy, in the
aspect of (Psalms 42:2), “Like a hart cries out for fountains of
water,” and like it is written (Joel 1:20), “Like the animals of
the field I cry out to You,” the aspect of (Isaiah 38:14), “Like
a swallow and a crane I chirp, I moan like a dove.” And through
this aspect, that He sows Israel, as seed of man and seed of animal
together, namely that they make from toaroas, prayers, through
this they merit to draw salvation to all of them, even to those who
are the aspect of actual animals due to their conduct, because
through this way they will also merit to repentance and to
forgiveness of sin, the aspect of, “I will erect them as people and
make them successful as animals, who are not taken to task for their
sins,” because the foremost repentance and forgiveness of sin is
through this, because it is the aspect of the Thirteen Attributes of
Mercy, through which is afforded the primary forgiveness and tikun
(-rectification), as mentioned above. And this is what is written
adjacent there (Jeremiah 31:30/31), “Behold days are coming and I
will make a covenant with the House of Israel etc.,” that is as
mentioned above, because through this way we will merit to fulfill
the Torah, in the aspect of (verse 32), “And I will put My Torah
inside of them, and upon their hearts I will write it.” “Heart”
is the aspect of prayer, because the service of the heart is prayer
(Taanis 2a), namely that the Torah will be written inside the heart
through that which they will write from the toaroas, prayers,
which are the aspect of the heart, and through this we will return to
Him blessed He in truth, and He will draw us close in His mercy, in
the aspect of (continuation of the verse), “And I will be for them
G-d, and they will be for me a nation.”
12
And
this is the aspect of Jacob, and Leah, and Rachel. Rachel is the
aspect of the Oral Torah, which is (Isaiah 53:7), “like a lamb
<ruchel – same as the Hebrew Rachel> before those who
shear it,” for everyone shears and make halachic decisions from it,
as is explained in Likutay Moharan, volume 1, torah 12 (article 1).
Leah is the aspect of prayer, the aspect of (Genesis 29:17), “And
Leah's eyes were tender,” for she would cry that she shouldn't fall
into Esau's portion (Buva Basra 123a), in the aspect of (Jeremiah
21:9), “with crying they will come, and with entreaties I will
transport them.” Jacob is the aspect of the collective entirety of
the Torah, the aspect of (Deuteronomy 33:4), “The Torah, Moses
commanded to us, an inheritance to the Congregation of Jacob,”
namely the aspect of the Written Torah. Because the Written Torah and
the Oral Torah are the aspect of man and woman, the aspect of Jacob
and Rachel, as is known (Aitz Chaim, Shaar 37, Chapter 1). And we
already explained (in Likutay Halachos, article 16) that the
essential prayer which is made from Torah is through the Oral Torah,
which is the aspect of Cheedushin (original developments) of
the Torah, which are drawn for the Thirteen Methods (meedoas)
etc., for specifically through this, one knows (how) to make from the
toaroas (-holy teachings), prayers. And therefore Leah and
Rachel are considered as one, as is brought in the holy Zohar (see
Zohar, Vayikra 244b), and the writings of the Arizal (see Keheelas
Yaakov, entry of Yaakov). And Jacob, who is the foundation of the
Torah, all of his service was for Rachel (“in/with Rachel,”
Genesis 29:18,20,25), who is the aspect of the Oral Torah, because
there is no completeness to the Written Torah without the Oral Torah,
and it is impossible to produce any devotion, or mitzvos, or
good deeds from the Written Torah, except by means of the Oral Torah,
because from the Written Torah itself there is no complete knowledge
of any mitzva, as all of this is explained elsewhere (in
Likutay Halachos there). And therefore all of Jacob's service was for
Rachel. However, in reality it is impossible to merit to completely
fulfill the Torah and the mitzvos, which are the aspects of
Jacob and Rachel, except through prayer and entreaty, as mentioned
above, which are the aspect of Leah, as mentioned above.
And
since Torah and prayer are dependent upon each other, for it is
impossible to merit to Torah except through prayer, and it is
impossible to merit to prayer except through Torah, because it is
necessary to study Torah in order to know what to pray for, but to
merit to study Torah, also needs prayer, like we pray everyday: “And
illuminate our eyes in/with Your Torah,” “and put in our hearts
understanding etc., to learn and to teach etc.,” and because of
this, one doesn't know from where it begins. And therefore even our
father Jacob r.i.p. wasn't able to figure it out, and thought that he
must bond first with Rachel, who is the aspect of the Oral Torah,
because it seemingly looks that way, that it is necessary to begin
with the enterprise of the Torah, as mentioned above. And also
because Rachel is the aspect of the revealed world (alma
di'isgalya), as is brought down (Zohar, Genesis 54a), that is,
because everyone sees the virtue of cheedooshin (-original
development) of the Torah which are drawn from the Oral Torah and are
cherished in everyone's eyes since they have great wisdom and
intellect apparent to all, and wisdom is important in everyone's
eyes; whereas Leah is the aspect of the concealed world (alma
di'iscassya) as is brought down (Zohar, Genesis 54a), because the
importance and virtue of prayer is sealed and hidden from everyone's
eyes, because prayer is just the aspect of faith, and it is
impossible to understand the matter of prayer with any intellect
whatsoever. And therefore regarding prayer it says (Psalms 12:9),
“when the exalted are scorned,” and our Rabbis o.b.m. explicated
(Brachos 6b, above articles 1, 6, 11): these are matters etc., and
people denigrate them (t.n. the beginning of this verse states that
the evil people circle, which is exactly the problem – the
denigration, as explained above in article 11, that the aspect of
circling belongs to prayer).
And
this is the aspect of (Genesis 29:17 – the verse speaks first of
Leah), “And Rachel was of beautiful visage and beautiful complexion
– and Leah's eyes were tender,” because the beauty of the
splendor of the Oral Torah everyone sees, and is important in
everyone's eyes, and everyone runs to the mishna (Buvu Metziah 33b);
but, “(and) the eyes of Leah are tender,” for she was constantly
crying to not fall into Esau's lot. And this is an allusion to
Kinnesses Yisroel (the Congregation of Israel), regarding each
and everyone of Israel, that it necessary to cry so much, like Leah,
to the extent that her eyes were tender, so as not to fall into the
lot of the Sammech Mem (-Satan – referring to him by
the first two letters of his name), Heaven forbid, who is Esau's
[supernal] minister. Whereas the virtue and importance of this matter
of prayer not everyone sees, because it is the aspect of the
concealed world, as mentioned above, and therefore even the kosher
(-upstanding) people do not run after it so much, and on the
contrary, they denigrate it, as mentioned above, and even Jacob was
not able to figure it out, and served specifically “with (-for)
Rachel (Genesis 29:18,20,25),” as mentioned above.
And
Laban the Aramean (Syrian) in his great deceit <rama'os –
same as Aramean> desired to trick Jacob and switch Leah with
Rachel on him, because Laban did not know whatsoever the prominence
of prayer, for he certainly denigrated prayer completely, and
therefore he thought that Leah has no importance at all, and he
thought that he deceived Jacob deviously with what he switched Leah
with Rachel on him. However, in reality everything was from Hashem,
for His thoughts, blessed He, are extremely profound (Psalms 92:6),
and in truth everything was for the very best, because the righteous
Rachel gave over her signs (-code, to validate her identity on their
wedding night) to her sister Leah so that she would not be
embarrassed, because Jacob gave signs (-a code) to Rachel, the aspect
of (Jeremiah 31:20/21), “Put up signs for yourself;” and our
Rabbis o.b.m. explicated (Eruvin 54b), make signs (-mnemonics) for
the Torah, so that you don't forget and don't mix it up, so as not to
be brazen faced against the Torah distorting the halacha (-the
given ruling). And all the signs are in the aspect of the Oral Torah,
which is the aspect of Rachel, for there is the placement of all the
messoares (lit: tradition, refers to the text of the Torah,
exact to the letter, especially when this presents different
perspective from the pronunciation) and the signs (-mnemonics; series
of words or abbreviations, each word or letter representing a
concept, ruling, or discourse); but Rachel, who is the aspect of the
Oral Torah, gives over all the signs to her sister Leah, who is the
aspect of prayer, and teaches her how to speak with Jacob, who is the
entirety of the Torah, and how to make from the Torah, prayer, and
then Rachel and Leah are truly combined together, because the Oral
Torah and prayer are both the same aspect, as mentioned above, and
both of them conjugate with Jacob, who is the foundation of the
collective entirety of the Torah. And all of this was in order to
produce the twelve tribes of Y-ah, who have in them (-their names)
forty nine letters, which correlate to the forty nine gates of
repentance, which is the aspect of Psalms, all of this being the
aspect of making from the toaroas (-holy teachings), prayers,
as mentioned above. Because in reality, with all the matters that it
is unknown from where to start, like the aforementioned matter of
Torah and prayer, it is necessary to begin with both of them, that
is, to study part of the day and to engage in prayer part of the day,
and then, even though at first one will not know the order of the
prayer very well, and how to make from Torah, prayer, even still,
Hashem Yisburach has mercy on him, and illuminates his eyes, and
gives over to him the signs and ways of the Torah, and teaches him
according to his aspect, how to make from Torah, prayer, and
subsequently, through prayer he knows (how) to attain more Torah, and
so it is each time, for each one supports its friend; prayer the
Torah, Torah the prayer. And this is the secret, what first Rachel,
who is the Oral Torah, gives over her signs to Leah, who is prayer,
as mentioned above.
And
this is the aspect of what is presented in the words of our Rabbis
o.b.m. (opening to Eicha – Lamentations- Rabba 24) that Rachel
herself lay under the bed, and spoke the signs with Jacob when he was
conjugating with Leah, in order that Leah should not be shamed; and
in the writings of the Arizal (Likutay Torah, Ke Seesa, in Taamay
Hamitzvos) there is presented a great and awesome secret pertaining
this, that this is a secret of what occurs in the supernal unions
<yichudim>, that when the (Divine) light which is called
Jacob mates with the (Divine) light called the aspect of Leah, then
the aspect of Rachel is under the bed etc., see there in Aitz Chaim.
And according to our theorem presented above, this secret is very in
compliance with the construct of prayer mentioned above (as is known
in kavanos (-mystical intentions) that all the supernal
unifications <yichudim> are conducted in accordance to
the devotion of those below, and specifically through prayer, which
is the primary completion of the unification), that is, because when
an Israelite enters (-begins) to pray his prayer and words before
Hashem Yisburach, that he should merit to draw close to Him, and to
fulfill His Torah and His mitzvos, and desires to make from
Torah, prayer, but he still has not a word (on his tongue) to say,
because he still does not know the ways and the signs of the Torah,
and he doesn't know how to pray, and to speak, and converse, then the
aspect of Rachel, who is the aspect of the Oral Torah, the aspect of
cheedooshin (-novelty) of the Torah from Atteeka
(-venerable transcending Divine Countenance) Sisseemah
(-sealed), from Whom are drawn the ways to make from toaroas,
prayers, as mentioned above, (then) she herself has compassion on
this Israelite who is praying, which is the aspect of Leah, as
mentioned above, and she (-Rachel) gives over to him the signs and
the ways of the Torah, and she herself speaks with her beloved, the
aspect of Jacob, the aspect of the collective entirety, root of the
Torah, in order that he can make from Torah, prayer, so that the
Torah and prayer can mate together, so that they can produce (lit:
give birth to) good deeds.
And
this is the aspect of the words that are provided to a person when he
enters to do hisbodidus and to express his words before Hashem
Yisburach, for at the beginning he has no knowledge of anything to
say, but when he is strong in resolve, and nonetheless forces himself
to speak, then usually words come to him, which never occurred to him
that he should say them, and these words are sent to him from Heaven,
and are drawn from the aforementioned aspect. And therefore the main
parturition is through Leah, who gave birth to six tribes, because
the foremost progeny of tzaddikim, which are their good deeds (Rashi
on Noah, Genesis 6:9), are by means of prayer, which is the aspect of
Leah, the concealed world (alma di'iscasya; Zohar, Genesis
154a), as mentioned above. And also the entire parturition of Rachel
was just in the merit of her giving over the signs to her sister, as
our Rabbis o.b.m. explicated (Beraishes Rabba 73:4) on the verse
(Genesis 30:22), “And G-d remembered Rachel,” that is, that all
the progeny of the tzaddikim, that they produce (lit: give birth to)
good deeds through their Torah, which is the main thing, because
(Ethics of Our Fathers 1:17), the explication is not the main thing,
rather it is the action (-carrying out), the essential parturition is
just through giving over the signs to Leah, who is prayer, namely,
through this that also all their Torah learning is in order to merit
to make from their Torah, prayers, as mentioned above. Because all
the tzaddikim did not merit to their (high) levels in the service of
Hashem, except through hisbodidus and prayers etc., as is delineated
in his (Rabbi Nachman's) holy words (Words of Rabbi Nachman, article
229).
And
therefore Jacob merited that his maidservants also were included in
the holiness, because maidservant <shifcha - 393> has the
gematria (-numerical value) of “mishna” <395> with the
inclusives, as is brought down in the writings of the Arizal (see the
forward of Rabbi Chaim Vital to Shaar Hakdumos), and when one doesn't
study properly, to adhere, and to practice, and to fulfill, just to
be haughty and to annoy, then it is said (Proverbs 30:23), “and a
maidservant when she displaces her mistress.” However, through
proper study of the six orders (sheesha sidray) of the mishna,
one selects the good from the bad, through that which one delineates
(-selection – marking the boundaries) the permissible from the
forbidden etc. (Tikunay Zohar 30, page 75a; Likutay Moharan 31 and
79), and then the aspect of the maidservant is included in holiness
under the hand of her mistress, as it was at the splitting of the Yam
Soof (Red Sea), the maidservant at the sea, saw etc. (- more than
the Prophet Ezekiel; Mechilta, Bishalach 3). And it is impossible to
produce (lit: give birth) from the Torah, holy offspring, except when
one subdues the sitra-achra (-other side – realm of evil),
until the maidservant is included in holiness. And this is the secret
of the forefathers who married maidservants. However, Abraham, even
though he subdued the aspect of the bad maidservant <shifcha
beesha> through that which Sarah gave over to him her
maidservant, and he merited to beget Isaac in holiness, even still
there was not a complete reversal of bad to good, and therefore the
actual parturition of the maidservant was the birth of the
sitra-achra (-other side – realm of evil), who is Ishmael.
However,
our father Jacob, by means of his having merited to both of them; to
Rachel and to Leah, and both of them were included together, which is
the aspect of making from the Torah, prayer, which is the main
vehicle of completely subduing the bad maidservant, until she is
reversed from bad to utter good. Because the main subduing of the
sitra-achra (-other side – realm of evil) entirely is
through prayer which is made from the toaroas, which through
this all the tzaddikim merited to their (high) levels, as mentioned
above. Therefore Jacob merited to marry the maidservants in complete
holiness, to the extent that he merited to sire from them as well
holy and awesome parturition, who are the tribes of Y-ah, because
from Torah by itself, sometimes there is nurturing to the
sitra-achra, Heaven forbid, for it is the aspect of the bad
maidservant, which inserts in one's mind that he should not study
lishma (-for the sake of Heaven, particularly the Shechina),
as mentioned above, and then he is the aspect of (Proverbs 30:23),
“and a maidservant when she displaces her mistress,” which is the
aspect of the mishna, as is alluded in the Tikunay Zohar (Tikun 67,
page 98b). And so too, from prayer by itself the sitra-achra
can grasp, for it inserts in one's mind to prayer only for his bodily
needs, as mentioned above. However when Torah and prayer are combined
together, and all his prayer is – that he fulfill the Torah, in
order that he should know (how) to make prayers from the Torah, that
he should merit to guard, and do, and fulfill, then the Torah and
prayer are combined in utter unity, and then (Psalms 92:10), “all
the perpetrators of iniquity will be scattered,” and the
sitra-achra has absolutely no suckling, on the contrary, the
bad is reversed to good, and the maidservants are included in
holiness, which is the aspect of Jacob, for through this that he
merited to Leah and Rachel, who are the aspect of Torah and prayer
together, through this he merited to sire tribes of Y-ah from the
maidservants as well, as mentioned above, and through this is the
primary repentance and essential forgiveness of Rosh Hashana and Yom
Kippur, for then the sins are turned around to be merits, as
mentioned above.
13
And
this is the aspect of Yom Tov (-holidays), during which all milluchos
(-work) are forbidden like on Sabbath, except for preparation of food
(oachel nefesh), which is permissible on Yom Tov. Because the
main tachlis (-purpose) for which all of humanity was created,
is Torah and prayer, for this is the main sustaining force, and
vitality, and the purpose of every person, for which all the worlds
were created, all of it is for the sake of this purpose, that one
should merit to engage all his days in Torah and prayer, and go from
level to level until the highest level that there is in Torah and
prayer. And if a person would merit to this with perfection, then
there would be nullified all the toil and burden of all the endeavors
and work which are included in the thirty nine milluchos
(-work; there are 39 categories of work forbidden on Sabbath),
because all the exertion of the work for a livelihood, it all came
about from the sin of Adam Hurishon (-the first), who violated
the Torah and prayer, because the mitzva that he was commanded
not to eat from the Aitz Hadaas (Tree of Knowledge) was the
aspect of Torah, because in this was included the Torah, as is known
(see Likutay Torah, portion of Beraishis, on the verse (3:23) And He
etc. sent him from the Garden of Eden). And he also needed to pray
then in order to complete the tikun (-rectification) of
creation to perfection, as Rashi explained on the verse (Genesis
2:5), “And there was no man etc.: when Adam came and prayed for
rain – they rained down and they grew, see there. But he ate from
the Tree of Knowledge, and with this he violated the aspect of Torah,
and also he couldn't pray his prayer, that he needed to pray for the
tikun (-rectification) of the worlds. And through this there
was decreed the exertion of making a livelihood and the thirty nine
milluchos (-acts of work), the aspect of (Genesis 2:17), “in
dreariness you will eat it etc..”
And
therefore, now as well, every person according to what he merits to
engage in Torah and prayer with more perfection, so too he merits to
nullify from himself the zoohuhma (stench, pollution) of the
snake, for from there stems the burden of the milluchos (-acts
of work), and he merits that his work is done by others, as it will
be in the future, when all of Israel will engage just in Torah and
prayer, (as) it is written (Isaiah 61:5), “and strangers will stand
and shepherd your sheep etc..” For this is a big principle, that
the entire subsistence of the world and all the shefa
(-provision) are drawn only through Torah and prayer, because the
essential creation of the world was through the Torah, as it is
written (Proverbs 8:30), “and I was umoan (-fostered, to
foster, hidden, covered, important) by Him,” and our Rabbis
explicated (very beginning of the Medrash Rabba), do not read
“umoan,” rather “Uman” (-craftsman, the tool of the creation
(the name of the city where Rabbi Nachman is buried)). And now as
well, the entire subsistence of the world and the entire renewal of
the Act of Creation that takes place everyday, it is all just through
the Torah; however, all the life and shefa (-provision) which
are drawn through the Torah, their form is not finished completely,
and they do not descend to the world, except through prayer, because
prayer is the main conduit through which the form of the shefa
(-provision) is finished for the good and is drawn into the world.
And therefore, every person according to what he merits to engage in
Torah and prayer, and the main thing is to make from the Torah,
prayer, as mentioned above, so too he merits through this to draw all
the provisions and blessings, and to nullify from himself the toils
and burden of the milluchos (-acts of work), as mentioned
above.
And
this is the difference between Sabbath and Yom Tom (-holidays); that
on Yom Tov, millucha (-work) to prepare food (oachel
nefesh) is permissible, and on Sabbath this is also forbidden,
because on Sabbath it is the aspect of the future world, when
everything will be abolished, and there will only remain Torah and
prayer, that the tzaddikim will merit to in the future, therefore
(then) on Sabbath there is a cessation of all the thirty nine
milluchos (-acts of work), because the world subsists just
through Torah and prayer, whose holiness is drawn then from the
holiness of the future, and there is completion and ascension then in
the utmost ascent and perfection. And therefore Sabbath shielded Adam
Hureeshoan (-the first) as well, as our Rabbis o.b.m. said
(Zohar, Exodus 138a). Whereas the Yomim Tovim (-holidays) are a
remembrance to the exodus from Egypt (yetzias Mitzra'im),
which is the first redemption, which was through Moses, through which
we merited to receive the Torah, but the aspect of perfect ascension
of prayer was not delineated yet then, until the coming of the
Messiah, through whom there will be the final redemption. Because in
the broad scheme of the world, the first redemption and the final one
are the aspect of Moses and David, which is the aspect of Torah and
prayer. Therefore on Yom Tov it is still permissible to do milleches
(-the work) of preparing of food, that is the aspect of the milluchos
(-acts of work) which are related to man's eating, which is the
aspect of the final forming of the shefa (-provision) to give
life to man, which is done through prayer, as mentioned above.
Because the milluchos which are still distant from preparation
of food, are the aspect of subsistence and the drawing of shefa
which is done through the Torah, as mentioned above.
And
therefore on regular weekdays when the cheetzoanim (-externals
– evil forces) have a grasp, and great toil is necessary to clarify
and raise the Torah and prayer, therefore there is then the exertion
of all the thirty nine milluchos, which prevail on weekdays,
since there is no perfection then of the Torah and prayer, and it is
necessary to toil to clarify them, to nullify from them the grasp of
the cheetzoanim (-externals – evil forces). And as long as
there is selection (-identifying and gathering the good from the rest
– this is actually one of the 39 categories of millucha, and
is a general description of the entire function of man's service on
the weekdays), milluchos are necessary, as is known (see the
Siddur of Rabbi Yaakov Kuppel, Shaar Mikru'ay Kodesh); and on
Sabbath, due to the holiness of the very day the grasp of the
cheetzoanim is completely nullified, and the Torah and prayer
ascend in great perfection, therefor all the milluchos are
idle (/nullified) then; but on Yom Tov the holiness of the very day
is only drawn in the aspect of the ascension of the Torah, that we
merited to receive then after the first redemption, but prayer has
yet to be clarified completely. And therefore our Rabbis o.b.m.
explicated (Rashi Brachos 6b, brought above, article 12 and
elsewhere) that people denigrate it, because the completion of the
ascension of prayer will only be in the future by Messiah, as
mentioned above.
It
comes out that also on Yom Tov, even thought we have the power then
to bring up the prayer as well, with more perfection, and more
ascension, due to the extra holiness of the Yom Tov, nevertheless it
still isn't clarified and does not ascend with perfection like on
Sabbath, therefore there still is milleches oachel nefesh
(-the work of preparation of food), which are the milluchos of
the final formation of the shefa (-provision), which is drawn
through prayer, for the prayer still needs clarification, as
mentioned above. And in reality, since the prayer isn't perfect,
therefore the Torah also isn't in the utmost perfection. And
therefore, on regular weekdays the cheetzoanim have a grasp on
the Torah as well, and it necessary to toil to clarify them, as
mentioned above. And like our Rabbis o.b.m. said (Yuma 72b): one who
does not merit (to study the Torah properly) – it is made into
deadly poison for him, may the Merciful One save us, because Torah
and prayer are both dependent on each other, just that nevertheless
the violation doesn't effect the Torah so much as it does to prayer,
and people do not denigrate so much. And therefore on Yom Tov when
there is abundant additional holiness, consequently by the Torah
there is no shortcoming and no violation reaches it, just by the
prayer, and therefore all milluchos are forbidden on it,
except for the preparation of food, as mentioned above.
And
this is was is explained in the writings (of the Arizal, see at
length in the Siddur of Rabbi Yaakov Kuppel, Shaar Mikru'ay Kodesh;
Life of Rabbi Nachman, article 135), that on Sabbath very great
additional light (-spirituality) is received (clothed) in garments,
whereas on Yom Tov the additional light is smaller than (that of)
Sabbath, but it is without garments, and all of this is due to what
was explained above, because on Sabbath the ascension of prayer is
also complete, and through prayer it is possible to receive all the
great and awesome lights (clothed) in garments, which are made and
finished through prayer, which is the aspect of faith. Because
Sabbath is called Kallah (-bride) because it is killoola
(-a composite replete) with kul (everything), as is brought
down (see Zohar, Beraishis page 265a, and Shemos page 92a), because
faith and prayer, which is the aspect of the sanctity of Sabbath, is
a composite replete with all the lights of the world, because all the
lights, which are impossible to receive through any knowledge, can be
received through faith, the aspect of prayer, which is the aspect of
Sabbath, as mentioned above. Whereas on Yom Tov, when the additional
sanctity of the very day is just in the aspect of Torah, consequently
the light received is not so lofty, and it is without garments,
because the main garments and vessels are finished through prayer, as
mentioned above.
And
behold the fundamental ascensions of the prayer is (-takes place)
just when one makes from Torah, prayer, and this is what we read the
Torah during the prayer, and therefore every day that has more
additional holiness, for then the prayer ascends in a greater ascent,
therefore we call up more people to read (from the Torah),
culminating with Sabbath, for then there is the main completion of
the ascensions of the prayer, as mentioned above, therefore seven men
read from it, for they correlate the seven shepherds, through whom
the Torah and prayer ascend in completion, as mentioned above. And
this is what our Rabbis o.b.m. said (Megilla 21b) the reason for the
(number) of readers of the Torah is based on cessation of work (-on a
day when people go to work, only three people are called up, so as
not to make it difficult on the people, on a semi-holiday, four
people, on a holiday, five, on Yom Kippur when work is more severely
forbidden, six etc.), that on a day when there is a more severe
prohibition on doing work, more men are called up to the Torah, that
is as was explained above, because the prohibition of doing millucha
(-work) on Sabbath and Yom Tov is according to the completion of the
ascension of the prayer, and likewise, the number of people who go up
to the Torah is also according to the ascension of the prayer,
because Torah and prayer are dependent on each other, and on a day
that the ascension of the prayer isn't complete, and consequently the
cheetzoanim (-externals – evil forces) still have a grasp on
it, so that it is still necessary to do milluchos (-work), as
mentioned above, also, the Torah does not have so much completion.
However, on the holy Sabbath, which is when the Torah and prayer
ascend in the utmost perfection, consequently all the milluchos
are terminated (/idle) completely, and seven men read from it (-the
Torah), as mentioned above.
14
And
this is (Deuteronomy 32:2), “Listen heavens etc., my sage advice
will precipitate like rain etc.,” that certainly my words will
enter their ears, similar to what Rashi explains there in his
interpretation. And the reason (verse 3), “When I say the Name of
Hashem,” and I pray in the Name of Hashem, and I will make from the
toaroas (-holy teachings), prayers, and through this,
certainly, “my sage advice will precipitate like rain, my words
will distil as dew,” and my words will enter your hearts like rain
and like dew, and you will merit to fulfill the Torah. Because the
main fulfillment of the Torah is through this that one makes from the
toaroas, prayers, as mentioned above. For the whole song of
“Ha'azeenoo” (-”Listen” - the second to last portion
of the Torah, chapter 32) was said in order to merit in the end of
days to fulfill the Torah, as it is written there of the matter
(Deuteronomy 31:21), “I will utterly hide My face etc., and this
song will resound before him (-the Nation of Israel) as a witness,
for it will not be forgotten from the mouths of his progeny,”
because the song of “Ha'azeenoo” is the aspect of prayer,
which is the aspect of song and melody, the aspect of the ten types
of melody from which King David r.i.p. founded the Book of Psalms,
that is, that through this song, Moshe Rabbainu (- our Leader Moses)
r.i.p. included the collective entirety of the Torah inside the
aspect of song (sheerah), which is the aspect of prayer, and
through this he illuminated for us this light (-awakening,
inspiration, spirituality) to merit to make from the toaroas,
prayers, through which is the fundamental fulfillment of the Torah in
the end of days, the aspect of, “and this song will resonate etc.
because it will not be forgotten from the mouth of his progeny etc.,”
as mentioned above.
And
this is (Jeremiah 3:17), “In those days they will no longer say the
ark of the covenant of Hashem etc., in that time they will call
Jerusalem the throne of Hashem etc., and they will no longer go after
the evil wanton of their hearts.” Jerusalem <Yerushalaim>
is yira-shulaim (fear-complete) (Beraishis Rabba 56:10), the
aspect of prayer, as mentioned above (articles 1, 2, 9, 11), because
that is where the Bais Hamikdush (-Temple) is, His house, the House
of Prayer (Isaiah 56:7), that is, that the essential perfection of
the Torah will be when it will come inside the aspect of Jerusalem,
that is, inside the prayer; through which one merits to guard, and to
do, and to fulfill, because it is not the explication which is
fundamental, rather the conduct (Ethics of Our Fathers 1:17). And
this is (Hosea 14:3), “Take with you words and return to Hashem”
- “words,” specifically. For certainly it is very difficult to
merit to repentance, since also before he sinned and became soiled
with sins and was caught in the traps of the yetzehr hurra
(-evil inclination), he didn't have the strength to stand up against
it, all the more so afterwards, how can he stand up against it, after
he already caught up in what he was caught? Therefore the foremost
repentance is – through the recital of Psalms, which is the aspect
of hisbodidus, and most essential – when one makes from the
toaroas, prayers, as mentioned above, for then, at least he
can speak with his mouth, and request from Hashem Yisburach for all
the words (/matters) of the Torah, for every single mitzva,
that he should merit to fulfill it, and return to Him, and
specifically concerning all the things that he already transgressed
(them); and through this certainly one merits to repentance, in the
aspect of, “take words with you, and return to Hashem,” as
mentioned above.
And
this is the aspect of (Psalms 111:10), “The beginning
(/preceding/foremost) of wisdom is fear of Hashem,” namely, that it
is necessary to preempt one's fear of sin to his wisdom, because the
tachlis (-purpose, fundamental, utmost) of the Torah is –
repentance and good deeds (see Brachos 17a). Except, how does one
merit this? Addressing this it (-the verse) concludes, “his praise
<tiheeluso> stands forever,” that is, through Tehilim
(-Psalms, same root as “praise”), which is the aspect of making
from toaroas, prayers, he will merit to this. And this is (the
middle of the verse), “good intellect to all who do them,”
because this is drawn from the aspect of supernal intellect, from the
aspect of the Torah of Atteeka (-the Old Venerable Divine
Countenance) Sisseemah (-sealed), which is the aspect of good
intellect; because certainly it is good and wondrous intellect to
draw fulfillment of the Torah through the aspect of “his praise
<tiheelusso> stands forever,” which is the aspect of
Tehilim (-Psalms), to make from the toaroas, prayers.
And this is, “his prays stands forever,” because this aspect
stands forever, because through this there will be the final
redemption, which will be complete redemption forever and for all
eternity. For it is impossible to ever ruin this aspect, the aspect
of (Jeremiah 31:30-1), “I will make a covenant with them etc. not
like the covenant etc..” And this is the aspect of (Zechariah
14:7), “and it will be one day [it is] known to Hashem, not day and
not night,” because prayer such as this, is above time, because it
is “not day,” which is Torah, “and not night,” which is
prayer, because it is replete with both of them. And then there will
be a fulfillment of what is written afterwards (verse 9), “And
Hashem will be King over the entire world, it will be on that day
Hashem is One and His Name is One.
CHAZAK
[It is/be STRONG] CHAZAK
[It is/be STRONG]
ViNiSCHAZEK [and let us
STRENGTHEN ourselves]
Blessed
is the Giver of strength to the tired, and to those without strength
He increases power.
Finished
and Complete Praise G-d Creator of the World!
Na
Nach Nachma Nachman MeUman!
For the rest of the Holy Book: Outpouring of the Soul:
http://naanaach.blogspot.co.il/2015/10/outpouring-of-soul-english-translation.html
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Na Nach Nachma Nachman MeUman!
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