Likutay Halachos: Laws of the Morning Blessing - Parshas Balak and the Three Weeks

Hilchos Bircas HaShachar
Halacha 5

Based on LM I:215 — The Twenty-Four Types of Pidyonos

Introduction

[500] Based on what is explained in Siman 215 [LM I:215] regarding the twenty-four types of pidyoanoas [redemptions]. See there, where he wrote that Moshe is constantly engaged in converting gairim, etc. For he departed on Shabbos at Minchah, in the Ra'ava diRa'avin [the Will of Wills], from which is drawn the all-encompassing pidyon that includes all twenty-four types of pidyonos, etc. For Moshe stands between shmad [spiritual destruction/forced conversion] and ratzon [will/desire (for Hashem)], and elevates from shmad to ratzon, etc. See there — this wondrous revelation, for it is a wonder.

Ra'ava d'Ra'avin — The All-Encompassing Pidyon

Laws of the Morning Blessings 5:1

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[501] This is known in the Kisvai [writings of the Arizal]: the secret of Ra'ava diRa'avin is a hidden, sealed, and concealed secret from the eyes of all. Even Moshe Rabbainu did not attain it except at the time of his holy histalkus, when he departed to there on Shabbos at Minchah. As it is written in the Zohar HaKadosh regarding this matter: "Zaka'ah chulkah diMoshe" — "Fortunate is the portion of Moshe." Therefore it is said of him: "Viloa yada eesh es kevoorasoa" — "No man knows his burial place" — for there is the aspect of the tachlis ha’yedee'ah diloa naida — "the ultimate knowledge is that we do not know."

[502] Therefore, from there is the great pidyon and hamtakah [sweetening] that sweetens all types of judgments in all twenty-four batai dinim [courts of judgment]. For it is above all wisdoms and all knowledge. Every pidyon and hamsakah needed to sweeten some din is through chochmah and saichel [wisdom and intellect] — which is the root of that din, for "koola bimachashavah isb'reeru" — "everything is clarified through thought" — as brought in the Torah "Chadi Rabbi Shimon" (LM I:61); see there.

[503] But this pidyon and hamsakah drawn from the aspect of Ra'ava d'Ra'avin is above all intellects and wisdoms. It is the upper root of all wisdoms. It is the aspect of the ultimate knowledge — that we do not know — the aspect of "viloa yada eesh," etc., as above. Therefore it sweetens everything, to the extent that on high they use this pidyon to elevate from shmad to ratzon — to nullify the power of the charoan af [fierce anger], from which comes the power of avodah zarah (-idolatry), which is the all-encompassing root of all evil inclinations drawn from dinim — to nullify and break them and elevate them from there to the aspect of ratzon, etc. As explained there in the Torah; see there well.

Laws of the Morning Blessings 5:2

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[504] This is the aspect of the awakening from sleep. The essential awakening is at chatzos leyelah [midnight]. This point of chatzos is very difficult to perceive — to the extent that our Sages said (Berachos 3b) that even Moshe did not know the exact moment of chatzos, and he said (Shemos 11:4): "Kachatzos haleyelah ani yotzai b'soch Mitzrayim" — "around midnight." At that very moment and point of chatzos was the geulah through Moshe. From there is the secret of the prohibition of chametz on Pesach, which depends only on a mashehoo [the slightest amount] — for the difference between chametz and matzah is only a mashehu, as our Sages said.

[505] At that moment, He distinguished between a drop of a firstborn and a drop of a non-firstborn, and distinguished between the firstborn of Mitzrayim and the firstborn of Yisrael, and passed over the houses of Bnai Yisrael, separating them from the Mitzrim. Through this was the geulah (-redemption) of Pesach. All this was commanded in the parashah of "HaChoadesh hazeh lachem roash chodashim" — for all this is also the secret of Kiddush HaChodesh [sanctification of the new month], regarding which Moshe had difficulty. For it is hard to align the secret of the point at which the month is sanctified — when the moon (the secret of Kneses Yisrael) is at its ultimate minimum. Specifically then it is filled from its blemish and sanctified — which is the aspect of the sweetening of the dinim, as is known: all the dinim take hold in the blemish of the moon, etc. And conversely, when the moon is filled through Kiddush HaChodesh, all the dinim are sweetened. Therefore this point of Kiddush HaChodesh was difficult to perceive even for Moshe, for it is the secret of all the above — very difficult to perceive.

The Nekudah of Moshe in Every Yid

Laws of the Morning Blessings 5:3

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[506] On this depends the entire kedushah of every Yid. For all Yisrael are included in Moshe, who is the aspect of the true tzadik in every generation — who includes within him the neshamos of Yisrael. For "Ishpashtusa diMoshe bichol dara vidara" — "the extension of Moshe is in every generation." And in every single Yid there is a nekudah tovah [good point] which is the aspect of Moshe — as written (LM II:72): Moshe Rabbainu is clothed within every single Yid, in every limb, etc.

[507] This nekudah — the aspect of Moshe — clothed within every person, stands between shmad and ratzon — between the Sitra Achra and the kedushah. Through this is all his power to prevail and emerge every time from evil to good — which is the aspect of from shmad to ratzon. Therefore, in truth, the entire essential kedushah of every Yid is through drawing close to true tzadikim, who are the aspect of Moshe — who includes all Yisrael and stands between shmad and ratzon to elevate the nefashos from evil to good, from shmad to ratzon.

[508] For certainly a person on his own does not have the power for this. For it is known that every person is in great danger at every moment, as our Sages said (Kiddushin 30b): "A person's yetzer renews itself against him every day, and if not for HaKadosh Baruch Hu helping him..." etc. The essential help and assistance from above is through the true tzadik — the aspect of "tzadik moashel bi'yiras Elokim" — as explained in many places. For it is brought in the sefarim that between kedushah and the Sitra Achra is like a thread-thin line, etc. Therefore a person is in great danger at every moment, in the aspect of what Dovid said (Shmuel I 20:3): "kifesha baini oovain hamaves" — "just a step between me and death," and it is written (Tehillim 73:2): "Va'ani kim'at nata’yoo ragleye" — "as for me, my feet had almost slipped," and it is written (ibid. 94): "Loolai Hashem ezrasah lee, kim'at..."

[509] Therefore, in truth, in every generation, the essential tzadikim and yirai Shamayim of that generation are those who have drawn close to and are called by the name of the true tzadik of the generation. As our Sages said (Sotah 22a): "Even one who has read and studied — if he has not served talmidai chachamim, he is an am ha'aretz," etc. For the essential power to be saved at every moment from what one needs to be saved is only through the tzadik — the aspect of Moshe — who stands between shmad and ratzon, as above.

Laws of the Morning Blessings 5:4

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[510] This is the aspect of awakening from sleep at chatzos, which is the aspect of the geulah. For galus is the aspect of the darkness of night, the aspect of sleep, as it is written (Tehillim 126:1): "Bishoov Hashem... ha’yeenu kichoalmim" — "we were like dreamers," and it is written (ibid. 78): "Vayeekatz ki'yashain Hashem" — "Hashem awakened as one from sleep."

[511] Therefore one must bless: "HaNoasain lasechvi veenah lihavchin bain yoam oovain leyelah" — when he hears the voice of the rooster. This is drawn from the upper awakening that occurs at chatzos — all of which is drawn through the tzadikim, the aspect of Moshe, who sweeten all the dinim through the aspect explained above: the secret of the point of chatzos, when the geulah was through Moshe. Through their power, the dinim are sweetened so greatly that the din itself is transformed to rachamim — to the point where the power of din strikes against the wings of the rooster, which calls out in a great voice to awaken to serve the Creator.

[512] As written in Perek Shirah: in all its callings it cries: "Awaken, sleepers!... Lift up your heads, O gates!" etc. For all the powers of the yetzer hara — from which comes sleep, the withdrawal of the mochin — all from the power of the dinim, from which all the yetzer hara comes, as above. And now at chatzos, the din is sweetened so greatly that it itself awakens to the service of the Creator — which is the aspect of the voice, as above.

[513] Therefore, our Master and Teacher z"l wrote that chatzoas is auspicious like a pidyon. For chatzos is the aspect of pidyon — the sweetening of the dinim, as above.

Bircas HaShachar — Thanking for Each Kindness

Laws of the Morning Blessings 5:5

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[514] This is the aspect of all the Bircas HaShachar [morning blessings]: upon awakening from sleep, one must bless Hashem for each and every kindness in specificity — that He opens the eyes of the blind, clothes the naked, etc., and releases the bound, etc. For during sleep, one was like a blind person and a captive in bondage from the force of the dinim. Now everything has been sweetened, for all the sweetening is through the upper ratzon. Therefore one must bless upon each thing, for all the berachos are for His great Name — as it is written (Nechemyah 9): "Veevar'chu Shaim Kvoadecha... lihoadoas liShaim kadshecha..."

[515] His Name has the numerical value of ratzon [will], as is brought — for His Name is His will. Therefore one must bless upon each thing, for His Name — for from there, from the aspect of ratzon which is the aspect of His Name, are all the sweetenings through which the awakening from sleep occurred — through which his eyes were opened and he was released from his bonds, etc.

Bircas HaTorah — "Who Chose Us from All the Nations"

Laws of the Morning Blessings 5:6

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[516] This is the aspect of Bircas HaTorah [the blessings over the Torah], regarding which our Sages warned (Nedarim 81a) very strongly. And as also written in the Shulchan Aruch (Orach Chaim 47:1): one must be very careful with Bircas HaTorah. For the essential Bircas HaTorah is to bless Hashem "ashehr bachar banoo meekoal ha'amim vinasan lanoo es Torasoa" — "Who chose us from all the nations and gave us His Torah." This is the aspect of segulah [a treasure] and makif [surrounding light] that is impossible to perceive — as explained in the Torah "Atika" (LM I:21).

[517] This is the aspect of the secret explained above: the aspect of the holy nekudah that encompasses all the good points of Yisrael, which is the aspect of Moshe standing between the Sitra Achra and the kedushah, between the seventy nations and the kedushah of Yisrael, which is the aspect of standing between shmad and Ratzon. Through this, he is engaged in converting gairim — elevating them from the aspect of shmad, the evil of the seventy nations, and bringing them into the kedushah of Yisrael, which is the aspect of Ratzon.

[518] There is the secret of the havdalah between koadesh and choal, between Yisrael and the nations. Every individual Yid must give thanks for his portion every day — that he merited to go from shmad to ratzon, from the contamination of the nations to the kedushah of Yisrael. For through giving thanks to His Name, one awakens one's good nekudah to be included in His Name, which is His ratzon, as above.

Laws of the Morning Blessings 5:7

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[519] This is what our Sages said (Nedarim 81a) on the verse (Yirmeyah 9:11-12): "Al mah avdah ha'aretz..." — "Why was the land destroyed?" — This matter was asked of the Sages and the prophets, and they could not explain it, until HaKadosh Baruch Hu Himself explained it, etc. And they concluded that the essential destruction was because they did not bless the Torah first.

[520] For the essential corruption was that they fell so greatly in their understanding that they entered into investigations that are impossible to perceive — to the point that they did not know how to distinguish between the kedushah of Yisrael and the contamination of the nations. They did not bless the Torah first — which is "ashehr bachar banu meekoal ha'amim" — for they did not believe in this, since they knew the extent of their own corruption. Therefore they said: "Let us be like the nations" — as it is written: "Va'ashehr amartem nihyeh kagoyim..."

[521] In truth, this blemish is greater than all blemishes, for this is the essential blemish of emunah — wanting to understand and perceive the ways of Hashem. All of this was because they distanced themselves greatly from true tzadikim, as it is written (Divrai HaYamim II 36:16): "Va’yeehi’yoo maleevim bimalachai huElokim… oometa'at'eem beenivee'uv..." — "They mocked the messengers of G-d and belittled His prophets." They did not nullify their understanding to them — who are the aspect of Moshe, who elevate from shmad to ratzon, distinguish between kodesh and chol, between Yisrael and the nations, and know how to find the nekudah tovah in every single Yid even if he has fallen as far as he has fallen, Rachmana litzlan. Through this, all can rise.

[522] The essential point is this: through instilling in every Yid that he should bless and give thanks for his portion — that he is from the seed of Yisrael, and "sheloa asani goy," etc. — as explained in the Rebbe's words extensively. But they blemished this by not blessing the Torah first, as above. Therefore through this specifically, the land was destroyed, etc. And therefore this matter was asked of the Sages and prophets and they could not explain it — for this secret is impossible to perceive, as above, for it is the aspect of the ultimate knowledge — that we do not know. Only Hashem Himself explained it to the tzadikim and prophets, so that the tzadikim would know from then on to teach Yisrael how to strengthen themselves in the nekudah of their holy Yahadus that they have by virtue of their lineage — that they are from the seed of Yisrael. For this is more precious than everything. And they should give thanks and bless Hashem for this always — which is the aspect of Bircas HaTorah. Through this, they will go from shmad to ratzon always, and be included in His Name and His ratzon forever.

Laws of the Morning Blessings 5:8

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[523] Therefore, after Kreyas Yam Suf, chametz was permitted. For the essential prohibition of chametz is not to "leaven" the mind with the investigations whose root is from the secret of the nekudah — the aspect of the mashehu — from which all the investigations and difficulties descend. On Pesach — the beginning of Yisrael's drawing close to their Father in heaven, when Yisrael were chosen from the seventy nations for His ratzon and His Name — it is impossible to guard against leavening the mind in this regard except by separating from chametz even a mashehu. This is the secret of the Aitz HaDa'as Tov vaRa, from which one must be very guarded now — through the holiness of eating matzah, which is the asvasa [remedy], and being careful with chametz even a mashehu.

[524] But after Kreyas Yam Suf — when the geulah of Mitzrayim was completed, and there was truly a great tumult on high on account of this difficulty, as our Sages said on the verse "viloa karav zeh el zeh kol haleyelah" — that it was difficult before Him, the splitting of the sea, because of the great kitroog [accusation]: "How are these different from those? These are idol worshipers and those are idol worshipers!" etc. — but Hashem in His mercy sweetened the din and the kitrug, and illuminated the secret of the nekudah — the secret of the havdalah between Yisrael and the nations.

[525] This is the aspect of what is explained in the Zohar HaKadosh: "Mah titz'ak aileye — bi'Atika talyah..." — "Why do you cry to Me? — The matter depends on Atika," etc. Atika is the aspect of the pidyon and hamsakah — the aspect of Ra'ava d'Ra'avin, as is known. Through this the waters were split and the geulah of Yisrael was completed. Therefore afterward chametz was permitted — for it had already been sweetened through the illumination of the hamsakah, and it no longer had the power to leaven the mind. Since Hashem Himself had already nullified the kitrug, and all saw the great hand, etc., and "vaya'ameenu baHashem OoviMoshe avdoa" — "they believed in Hashem and in Moshe His servant" — for certainly Hashem is righteous and we are His chosen children. And whoever wishes to draw close to His holiness must come to Him — to Moshe and to Yisrael — who elevates everything from shmad to ratzon, until it will be fulfilled: "Kee az ehpoach el koal ha'amim safah v'roorah likroa choolam biShaim Hashem ooli'avdoa shechem echad" — speedily in our days, Amain.

Laws of the Morning Blessings 5:9

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[526] This is: "Chatzos leyelah akoom lihoadoas lach al mishpitai tzidkecha" (Tehillim 119:62) — "At midnight I arise to give thanks to You for Your righteous judgments." "Lihoadoas licha al mishpitai tzidkecha" — to give thanks for Your righteous judgment — this is the aspect of Bircas HaTorah, where we bless and give thanks to His Name — "ashehr bachar banu mikol ha'amim vinasan lanoo es Torasoa" — which are His righteous judgments.

[527] This is the aspect of "chatzos leyelah akoom lihoadoas licha" — for kimas chatzos and Bircas HaTorah are one aspect. Through them one awakens the nekudah tovah within him from the kedushah of Yisrael — the aspect of Moshe — through which he is separated from the nations and from their evil, and ascends and is included in the kedushah of Yisrael, which is the aspect of ratzon, etc., as above. Therefore they are connected to one another.

Pesach, Chametz, Matzah — From Shmad to Ratzon

Laws of the Morning Blessings 5:10

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[528] All of this is the aspect of Pesach — the prohibition of chametz and the mitzvah of eating matzah. As explained above regarding the statement of our Sages: "The difference between chametz and matzah is only a mashehu." The mashehu is the aspect of the holy nekudah — the aspect of Moshe who stands between shmad and ratzon. For it is brought in all the sefarim that chametz on Pesach is the aspect of avodah zarah, ail achair, kefiros — which is the aspect of shmad, the aspect of the contamination and tumah of Mitzrayim, which is the aspect of the totality of the seventy nations. And Yisrael were chosen from among them at that time as a treasured nation and were included in His Name, which is the aspect of ratzon — which is the aspect of matzah.

[529] Therefore on Pesach — at the beginning of Yisrael's drawing close to their Father in heaven — chametz is prohibited with an extremely severe prohibition of bal yaira'eh ooval yimatzai. After Kreyas Yam Suf, chametz was permitted. And on Shavuos — the time of the giving of our Torah — they specifically brought chametz as a korban in the Shtai HaLechem.

[530] For the essential geulah from Mitzrayim and from all the exiles, and all of Yisrael's drawing close to Hashem, is through the aspect of pidyoanoas — the sweetening of the dinim — through which He redeemed us from Mitzrayim, as it is written (Devarim 13:6): "vihapoad'cha meebais avadim" — "Who redeemed you from the house of slaves." Through this He redeems us even now from all troubles, as we say every day: "Poadainu oomatzeelaynu mai'oalam Hu Sh'mecha..." And we hope that He will redeem us from this bitter galus with a complete geulah, for the sake of His Name — as it is written (Tehillim 130:8): "ViHoo yifdeh es Yisrael..." and: "oomaivi Goa'ail livnai vinaihem lima'an Sh'mo..."

[531] The essential pidyon is the upper all-encompassing pidyon — through the aspect of the histalkus of Moshe — through the aspect of ais ratzon, Ra'ava diRa'avin — through which all the dinim are nullified and sweetened, as above. But this hamsakah and pidyon in ultimate completeness will only be at the coming of Mashiach, who is Moshe, of whom it is said: "Vi'ad Atik Yoamin mituh (Daniel 7:13), livooshaih kislag cheevar... (Daniel 7:9)" — for there is the aspect of Ra'ava d'Ra'avin, as is known.

[532] For this reason Moshe refused his mission repeatedly and said (Shemos 4:13): "Sh'lach na bi'yad tishlach" — "Send through whomever You will send" — for "I know that I am not the one who will redeem them in the future," as Rashi explains, from the words of our Sages (Pirkai d'Rabbi Eliezer ch. 40). He knew he could not complete this pidyon in ultimate perfection except after his histalkus — when he would depart to there. And through this there would be all the exiles and troubles, Rachmana litzlan, from the force of the dinim, through kefiros and avodah zarah, etc. — for they had not yet fully emerged from shmad to ratzon.

[533] But Hashem compelled him to go and assured him that nonetheless He would redeem Yisrael and they would merit to receive the Torah on Shavuos, as it is written: "Bihoatzee'acha es ha'am meeMitzrayim ta'avdoon es haElokim..." This was the assurance that they would receive the Torah on Shavuos and then merit the illumination of the ratzon. As Rashi explains (Mechilta, Parashas B'Shalach): on Shavuos He appeared to them as an elder full of mercy — the aspect of the ais ratzon, the aspect of the Yud-Gimmel Tikunay Dikna [thirteen rectifications of the Beard], as brought in the Idra Rabba and the Kavanos — that on Shavuos they ascend there. For the essential drawing close of Yisrael to Hashem was at the time of Mattan Torah, when they drew close like gairim being converted — as Rashi explains there: they were converted like gairim through sprinkling and immersion, etc. The essential drawing close of gairim is through the aspect of the pidyon — through which they ascend from shmad to ratzon — through Moshe, through whom they were converted and received the Torah.

Laws of the Morning Blessings 5:11

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[534] However, at the time of Yetzias Mitzrayim — before receiving the Torah — it was not possible to ascend to there, as understood in the Kavanos. And the contamination of Mitzrayim was clinging to them greatly. Therefore the geulah was very difficult. But Hashem illuminated upon them great and mighty mochin in an exceedingly wondrous illumination — not in the usual order — and through this they were redeemed.

[535] Nevertheless, they still had not ascended to the level of the Dikna Kadisha — the aspect of the ais ratzon — until Shavuos. Rather, the geulah was through the enormous illumination of all the mochin, etc. Meaning: the geulah was through the aspect of the twenty-four types of pidyonos mentioned above — only that they were all drawn through a wondrous illumination. For all the pidyonos and geulos — which are through the sweetening of the dinim — are all through the illumination of the mochin, as is known. And the more the mochin illuminate in greater abundance and more intense illumination, the more the dinim are sweetened.

[536] Therefore at the time of Yetzias Mitzrayim — although they did not ascend to the Dikna from which comes the upper all-encompassing pidyon, and the geulah was through the twenty-four types of pidyonos — nevertheless they were drawn through a wondrous and immense illumination through the sheer abundance of mochin, etc. — until the contamination of Mitzrayim was nullified and they were redeemed. Therefore chametz was then prohibited even in a mashehu — for at that point one must nullify and destroy the chametz completely.

Chametz and Matzah — Nature and Providence

Laws of the Morning Blessings 5:12

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[537] For chametz and matzah are the aspects of teva [nature] and hashgachah [divine providence]. Matzah is the aspect of hashgachah — the aspect of man [manna], bread from heaven — as Rashi explains (Kiddushin 38a): the dough that Yisrael brought out of Mitzrayim had in it the taste of man. For it was baked in haste without elaborate measures to leaven and flavor the dough as they do with chametz bread. Matzah is the aspect of bitachon in His hashgachah alone, without any enterprise or labor — as it is written (Shemos 12:39): "They baked the dough... cakes of matzos, for it did not leaven... and also provisions they did not make for themselves."

[538] But chametz is the aspect of teva [nature] — the aspect of dinim drawn from the name Elokim, which equals the numerical value of teva, as is brought. From there come all the desires for money — the aspect of (Tehillim 71:4) "meekaf mi'avail vichoamaitz" — leading to robbery through excessive desire for money, which is through kefiros: saying "koachi vi'oatzem yadi asah lee" — "my power and the might of my hand made this for me," etc. They "leaven" their minds all their days about how to obtain money through some scheme or stratagem, as if it were within their power — when in truth it is the opposite: "Kee loa meemoatza oomeema'arav... kee Elokim shoafait..."

[539] The essential hold of nature (the aspect of chametz) is from dinim, as is known — from which descends the hold of avodah zarah (-idolatry) and kefiros. But when the dinim are sweetened completely through the upper all-encompassing pidyon, then the midas hadin (-attribute of judgment) is transformed into rachamim (-mercy). Then nature is included within hashgachah (providence) — in the aspect of "Hashem Hoo (-is) HaElokim" — for one merits complete emunah that even the conduct of nature is only through His hashgachah. We simply do not understand His ways.

[540] Therefore, even one who engages in business and earns money — which appears to be through nature — in truth it is all through His hashgachah. As we see: many toil and exhaust themselves with immense exertion and gain nothing from their labor — on the contrary, they lose their money through it, as is visibly evident at all times. Therefore every person must believe that all livelihood and money reaches a person only through His hashgachah alone. The need for some business activity is among His wondrous ways that are impossible to understand.

[541] For certainly the ways of Hashem cannot be perceived. Hashem Who created the world yaish mai'ayin — something from absolute nothing — and even now causes grass to grow for the animals, etc., and grows such a great tree from a single seed, etc. — He could create and grow the tree without man's planting, and cause the grain to grow without man's plowing and sowing. But Hashem created everything for man's sake and willed that man specifically should engage in some activity for the growing of grain and trees, and similarly do some business for livelihood. But certainly everything is through His will and His hashgachah alone.

[542] In truth, the entire essential toil of man in agriculture and business, etc. — all of it was from the sin of Adam HaRishon, upon whom was decreed: "B'zai'as apecha toachal lechem, bi'eetzavoan toachalenah" — "By the sweat of your brow you shall eat bread, in sorrow shall you eat." For Adam blemished the hashgachah — the aspect of matzah, which is the Eelana diChayai (Tree of Life), the Aitz HaChaim — and ate from the Aitz HaDa'as Tov vaRa, which is the aspect of chametz, as is brought. Through this was decreed upon him "bi'eetzavoan toachalenah" — from which all the above toils. But Yisrael who stood at Har Sinai — their contamination ceased. Therefore, whoever accepts upon himself the yoke of Torah — the yoke of kingship and the yoke of worldly occupation are removed from him. For one must fulfill: "hevai mima'et bi'aisek va'asoak baTorah" — "minimize your business and occupy yourself with Torah" — for all livelihood is from Him alone.

[543] This is merited through the aspect of Shavuos — the receiving of the Torah — when the ais Ratzon is drawn. Through this, the dinim are sweetened completely until the din is transformed to rachamim, until the aspect of nature is included within the aspect of hashgachah. This is the complete sweetening of the chametz. Therefore at that time they bring chametz specifically as a korban, for the din is sweetened so greatly through the upper pidyon that one believes the truth: that nature itself — the business activity — is only His hashgachah. Then even the business one engages in is in great kedushah, the aspect of masa oomatan be'emunah [business conducted with emunah], the aspect of "tov Torah eem derech eretz, she'yigee'as shinaihem mashkachas avon" — "Torah combined with worldly occupation is good, for the toil of them both causes sin to be forgotten."

[544] For in truth, the essential purpose of business activity is only for this: to cause sin to be forgotten. For everyone knows how thoughts pursue him every day, etc. And there is no remedy to escape them except through the Torah, which is the essential salvation and cure — as our Sages said (Kiddushin 30b): "I created the yetzer hara, I created the Torah as its antidote." And as it is written (Proverbs 2:11): "Mizeemah (-wisdom/dicretion/prudence; the Sages read it: meezeema – from licentiousness, the Torah) tishmor alecha (-will guard you)..." But it is impossible for a person to study Torah every day continuously — especially the common people. Therefore Hashem arranged in His wondrous ways that a person should need to engage in some business for livelihood — in order to cause the sin to be forgotten, as above. But in truth, all livelihood is from Him alone, through His hashgachah alone.

Laws of the Morning Blessings 5:13

§13

[545] Therefore on Pesach, chametz is prohibited with an extremely severe prohibition. For as long as the sweetening of the upper pidyon has not yet been drawn, the Sitra Achra and the kefiros cling to the chametz greatly, and it is impossible to transform it to kedushah. Only through the holiness of the abundant mochin drawn on Pesach can one nullify and destroy it completely.

[546] But after Kreyas Yam Suf — when the geulah was fully completed and the kedushah of Yisrael was revealed, as mentioned above — the essential splitting of the sea was through the aspect of Yosef, who also departed at the ais ratzon mentioned above, on Shabbos at Minchah. Through him was the essential geulah, as it is written (Shemos 13:19): "Vayeekach Moshe es atzmoas Yosef eemoa..." — "Moshe took the bones of Yosef with him." This is the aspect of what is written in the Zohar HaKadosh: "Mah titzak aileye — bi'Atika talyah milsa" — "Why do you cry out to Me? The matter depends on Atika." This is the aspect of the Ra'ava diRa'avin mentioned above, for then the aspect of the above ais ratzon began to illuminate more greatly through the aspect of the bones of Yosef, as mentioned above.

[547] And because Yisrael had already begun to prepare themselves during the six days of the Sefirah for receiving the Torah — therefore the din was sweetened even more, and the chametz was sweetened through the ais ratzon until one could eat it afterward. Also, because they had already received the asvasa [remedy] — the matzah — as written in the Zohar HaKadosh. Through eating matzah and destroying chametz, they merited emunah in hashgachah so strongly that afterward, even when they eat chametz, it does not harm them. Meaning: even when they engage in some business for livelihood, they do not fall into the kefiros of nature, chas vishalom, to say "koachi vi'oatzem yadi," chas vishalom. Rather, they believe in Hashem — that all causes are from Him alone, and the conduct of nature itself is through His hashgachah alone.

[548] Throughout the days of the Sefirah, the dinim are sweetened until on the holy day of Shavuos — the time of the giving of our Torah — the ais ratzon is drawn in greater completeness, and the din is sweetened so greatly that the aspect of chametz (the aspect of teva) rises as a korban — for nature is completely included within hashgachah, as above.

Pidyon Money — Bizas Mitzrayim

Laws of the Morning Blessings 5:14

§14

[549] This is why one brings money for a pidyon to the tzadik. For money is the aspect of dinim. When the tzadik takes the money for his livelihood and eating, the money ascends to the root of livelihood — which depends on mazal, as our Sages said — meaning the trayn mazalin diDikna Kadisha [the two mazalos of the holy Beard], which is the aspect of the ais ratzon, as understood in the Kavanos. Through this, the dinim are sweetened through the upper pidyon — which is the essential point — for even when making an individual pidyon, one must receive some illumination from there, as explained elsewhere.

[550] This is the aspect of the Beezas Mitzrayim and Beezas HaYam [the plunder of Egypt and the sea], regarding which Hashem urged them greatly — in order to fulfill His promise to Avraham Avinu (Biraishis 15:14): "Vi'acharai chain yaitzoo beerchoosh gadol" — "afterward they shall go out with great wealth." For when Yisrael took the wealth and property from Mitzrayim and it came into their hands — into the domain of kedushah — this was the aspect of the pidyon: money coming into the hand of the tzadik. For Yisrael — relative to the idol worshipers and the Mitzrim — are all called tzadikim, as it is written: "Vi'amaich koolam tzadikim..." Therefore, when the wealth came into their hands, the aspect of the pidyon was drawn. And all was through the power of Moshe, who took the bones of Yosef with him — who also departed on Shabbos at Minchah, etc.

[551] Now, how beautiful and pleasant are the words of our Sages who said (Sotah 13a): "Chacham laiv yeekach mitzvos (Mishlai 10:8) — this is Moshe. For all Yisrael were busy with the plunder, while he was occupied with the bones of Yosef." This means precisely as above: specifically through the holiness of the bones of Yosef — through which the ratzon is drawn — the tikun accomplished by Yisrael through taking the plunder was made possible. Therefore, precisely when they were busy with the plunder, precisely then Moshe was occupied with the bones of Yosef — for it is all the aspect of the pidyon: money coming into the hand of the tzadik who can draw the ais ratzon, as above.

Korban Todah — Chametz and Matzah Together

Laws of the Morning Blessings 5:15

§15

[552] This is the aspect of the Korban Toadah [thanksgiving offering], which is the choicest of all korbanos. As our Sages said (Midrash Rabbah Tzav 89): all korbanos will be nullified except the Korban Todah. For the Todah contained both chametz and matzah — unlike all other korbanos. This is the essential perfection: when the din is sweetened so greatly that chametz is included within matzah — nature included within hashgachah, etc. — as above.

[553] This is merited when one emerges from a tzarah (hardship/danger) — for then one brings a Todah. When one emerges from trouble, it is only through the aspect of the pidyon. Therefore, chametz and matzah are then included together — this is the aspect of Shavuos, when they bring the Shtai HaLechem (Two Loaves) from chametz specifically. And as is brought: the Shtai HaLechem of Shavuos are in the aspect of a Korban Todah — as above.

[554] Therefore, most of the time Parashas Tzav is read on Shabbos HaGadol — the Shabbos before Pesach. For the essential miracle and geulah of Pesach was through the aspect of Shabbos, when the essential illumination of the ais ratzon shines, as is known. Therefore the Shabbos before Pesach is called "Shabbos HaGadol" — for the essential miracles and wonders of Pesach, which are called "great" — as it is written: "Saprah na lee es hag'doaloas she'asah Elisha" (-tell me please/now all the great things that Elisha did) — were all through Shabbos, as above. Therefore they then read Parashas Tzav, which speaks of the Todah — for the essential purpose and tachlis of the miracles of Pesach is to merit Shavuos, which is in the aspect of the Korban Todah, as above.

Metzach HaRatzon — The Forehead of Will

Laws of the Morning Blessings 5:16

§16

[555] See the Idra Rabba, Parashas Naso, where it is explained: there is metzach [forehead] and there is metzach, etc. The metzach of Ze'ir Anpin: twenty-four supreme dinim are found there, etc. When this metzach is revealed, all the masters of din are aroused, etc., against the wicked of the world. This is the meaning of: "Oometzach eeshah zoanah ha’yah lach..." — "You had the forehead of a harlot."

[556] This is the aspect of the great severity of the prohibition of chametz on Pesach. For the force of the din of this metzach — from which the Sitra Achra and kelipos take hold — cannot be sweetened except through the revelation of the Metzach HaRatzon [forehead of Will]. As it is brought there: "Except at that time when the tefillos of Yisrael ascend before Atik Yomin, and He wishes to have mercy upon His children — He reveals the Metzach diRa'ava diRa'avin," etc.

[557] Therefore, on Pesach — when we do not yet have the power to draw the pidyon completely through the revelation of the Metzach HaRatzon — we must destroy the chametz entirely, and its prohibition is extremely severe: bal yaira'eh ooval yimatzai. For "chametz" shares the letters of "metzach" [in rearranged order] — for its hold comes from the chain of severe dinim of the metzach. Now, on Pesach, one must nullify and destroy it completely, for we do not have the power to sweeten it and transform it to kedushah. Only through the immense illumination of all the mochin that enter at once on Lail Shimurim [the night of guarding] — through this we have the power to nullify and destroy it completely, so that it is neither seen nor found in our borders at all. But not to transform it to kedushah — for the chametz at that time is the aspect of "metzach eeshah zoanah," the force of the contamination of Mitzrayim, the nakedness of the land, the aspect of shmad/ail achair/kefiros. For immorality and kefiros depend on one another, as brought elsewhere.

[558] But through the mitzvah of Sefiras HaOmer — counting six days until the seventh of Pesach, having already begun to prepare for receiving the Torah — an illumination and sweetening is drawn upon them from the Metzach HaRatzon, the aspect of Atik that is then revealed. From there was the splitting of the sea — in the aspect of "Mah titz'ak ailai — b'Atika talyah," etc., as above. Therefore afterward chametz was permitted — sweetened through the illumination of the Metzach HaRatzon.

[559] And on Shavuos — through receiving the Torah, which is the essential revelation of the Metzach HaRatzon — therefore it is then a mitzvah to bring chametz specifically as a korban, as it is written: "chametz tai'afenah" — "they shall be baked as chametz." And this entire holy festival is named after the Shtai HaLechem (Two Loaves) that come from chametz, as it is written: "Bihakreevchem minchah chadashah laHashem biShavuosaichem" (-When you bring the new Mincha to Hashem on your Shavuos). For then the Metzach HaRatzon is revealed, and the chametz — which shares the letters of "metzach" — draws its sustenance from the Metzach HaRatzon. Through this are all the sweetenings, the aspect of the upper pidyon, through which they ascend from shmad to ratzon and gairim are brought into conversion — all of which is the aspect of Shavuos, as above. Therefore they then bring chametz specifically as a korban, as above.

Bedikas Chametz — The Hidden Illumination of Dovid

Laws of the Morning Blessings 5:17

§17

[560] This is the aspect of (Pesachim 2a): "Or li'arba'ah asar boadkin es hachametz li'or hanair" — "On the night preceding the fourteenth, one searches for chametz by the light of a candle." This is also the aspect of the Siman for the Seder of Pesach: it begins with "Kadesh" and ends with "Nirtzah."

[561] The general principle is this: although it is explained in the Torah [LM I:215] that there is an individual pidyon that sweetens the din from some particular bais din among the twenty-four batai dinim, and there is an all-encompassing pidyon that sweetens all the dinim in all twenty-four batai dinim — through the aspect of ais ratzon, the Metzach HaRatzon — nevertheless, one must know that all the pidyonos and sweetenings of dinim in the world — which is the essential avodah of every Yid collectively and individually, as is known and understood in the true sefarim — all have their essential root in the Metzach HaRatzon, which is Ra'ava d'Ra'avin. For if this aspect did not illuminate at every moment, the world could not endure from the force of the dinim in the lower metzach — as brought in the Idra Rabba and other places.

[562] The distinction is only this: the Metzach HaRatzon always illuminates into the lower metzach in a state of great concealment and immense contraction. One who knows how to make a pidyon properly draws an illumination from there downward in greater revelation — nullifying a din from a particular bais din among the twenty-four. If he has greater power, he can nullify din from multiple batai dinim — according to the strength of his pidyon, according to the illumination he draws from the Metzach HaRatzon downward, etc. — through the Names, unifications, and kavanos pertaining to this; according to his power in good deeds (which is the essential); and according to his intensification in tefillah and supplications (which surpasses everything).

[563] There is also a distinction between times. For even on weekdays, through the tefillah of Yisrael, some illumination is drawn from the Metzach HaRatzon to the lower metzach, etc. — all according to the power of the tefillah. But on Shabbosos and Yamim Tovim — and primarily on Shabbos at Minchah — then "Atika Kadisha reveals His ratzon," and the Metzach HaRatzon is revealed in wondrous revelation. Then all the worlds and all the neshamos of Yisrael ascend there, etc. And then "Ra'ava d'Ra'avin is found, in which Moshe, Yosef, and Dovid departed." All this is impossible to explain fully; a little of it the wise person will understand on his own.

[564] Therefore you must know that all the geulos and yeshuos — both for Klal Yisrael collectively and for each individual — are all through the sweetening of the dinim through the pidyonos of the tzadikim, who toil and labor on our behalf to sweeten all the dinim from upon us and to redeem us from all the troubles and sufferings at all times — collectively and individually.

[565] But certainly there is a great distinction between those who draw close to the tzadik and those who do not — all the more so, one who opposes him, chas vishalom. Even though the true tzadik in his great goodness prays for them as well and sweetens dinim from upon them to redeem them — as Dovid HaMelech said (Tehillim 35:13): "Va'ani bichaloasam livooshee sak... oosfeelasi al chaiki sashoov" — "When they were ill, my garment was sackcloth... and my prayer returned upon my own bosom" — nevertheless, the distinction between those who draw close and those who oppose, etc. — everyone can understand on their own.

[566] Regarding this the navi (-prophet) cried out (Hoshea 7:13): "Va'ani efdaim vihaimah dibroo alai kizavim" — "I redeem them, yet they speak lies about Me" — meaning: I am constantly engaged in redeeming them through the aspect of the pidyon, yet they, etc. Through this they delay the geulah, for the essential obstruction is through machlokes and accusation among the talmidai chachamim and throughout the world — as our Sages said.

Laws of the Morning Blessings 5:18

§18

[567] Let us return to our subject. On Pesach — at the beginning of the geulah of Yisrael from Mitzrayim, whose essential power was through an illumination from the pidyon, from Ra'ava diRa'avin, etc. — but this could not be drawn in completeness until Shavuos, as above. And the contamination of Mitzrayim clung to them greatly. Therefore the essential geulah was through drawing upon them the illumination of all the mochin simultaneously in an immensely powerful illumination, not in the usual order, etc. — which does not occur at any other time, not even on Shabbos or Shavuos.

[568] Nevertheless, on Shabbos and Shavuos they ascend to an even higher level — for then they ascend to the Dikna, the aspect of Ra'ava diRa'avin, from which comes the essential upper all-encompassing pidyon — as understood and explained in the Kavanos of the Arizal; see there well.

[569] Because on Pesach the aspect of Ra'ava d'Ra'avin was not yet revealed as it is on Shabbos and Shavuos, therefore chametz is prohibited, as mentioned above. It must be destroyed and nullified completely through the force of the illumination of the great mochin drawn on Pesach. But all the power of the mochin is drawn from the aspect of Ra'ava diRa'avin, for all the sweetenings in the world — which are through drawing some aspect of mochin and chochmah according to the person and the time, etc. — all are drawn from the aspect of the Metzach HaRatzon.

[570] Therefore, the essential power to destroy the chametz and the se'or on the fourteenth of Nisan is through the illumination drawn in concealment from the Metzach HaRatzon. The essential Metzach HaRatzon will be revealed in wondrous completeness in the future, when Mashiach Tzidkainu comes — of whom it is said: "Vi'ad Atik Yomin mituh..." — for Mashiach will encompass all three tzadikim who departed in Ra'ava diRa'avin — Yosef, Moshe, and Dovid.

[571] In the geulah of Mitzrayim — the aspect of Dovid had not yet been revealed, for he was not yet born. The entire geulah was essentially through Moshe and Yosef — in the aspect of: "Vayeekach Moshe es atzmoas Yosef eemoa." Therefore the illumination of Dovid was not yet revealed — and therefore the Metzach HaRatzon did not yet shine properly, as above. Therefore, one must destroy the chametz — the letters of "metzach" — so that the dinim of the lower metzach of Ze'ir Anpin do not prevail, etc.

[572] On Shavuos, the aspect of Dovid illuminates more greatly — for Dovid died on Atzeres [Shavuos]. Therefore they read Rus then — from whom Dovid came forth. And she was a giyores [female convert] — for from there is the essential power of gairim, as above: ascending from shmad to ratzon through the Metzach HaRatzon, which illuminates more greatly when all three tzadikim — Moshe, Yosef, and Dovid — are included together. The essential completion of the geulah will be through the aspect of Dovid — the aspect of Mashiach ben Dovid.

[573] This is: "Or li'arba'ah asar boadkin es hachametz" — and it is brought in all the holy sefarim that fourteen [arba'ah asar] alludes to the aspect of Dovid, whose name has the numerical value of fourteen [daled=4, vav=6, daled=4], etc. See there where they elaborate on this, though they did not explain well how far the matter reaches. According to our approach, it is easily understood by the wise — for the essential power to destroy chametz before Pesach is through the concealed illumination of Dovid Mashiach. Through him, the illumination of the Metzach HaRatzon is completed, as above. Through this we draw upon ourselves the force of the great and mighty illumination of the mochin drawn on Pesach — through which chametz is destroyed on the fourteenth of Nisan, "kad ismalyah sihara" — when the moon is full — which is the aspect of Dovid. Understand this well.

Kadesh… Nirtzah — The Seder's Arc

Laws of the Morning Blessings 5:19

§19

[574] This is why the Siman for the Seder of Pesach begins with "Kadesh" and ends with "Nirtzah." "Kadesh" is the aspect of the force of the abundant mochin drawn on Pesach — all of which are called kodesh, as is known. Then "Oorchatz," "Karpas," etc. — all the awesome tikunim accomplished through the entire Seder of Pesach. The essential tachlis and kavanah is to merit Shavuos — when the Metzach HaRatzon illuminates in completeness. And even now, the power to destroy chametz and to receive all the holy mochin is drawn from there.

[575] This is why it concludes with "Nirtzah" — Nirtzah specifically — the aspect of the upper Ratzon, through which Moshe grants us merit to ascend there, elevating everything from shmad to ratzon. This is the essence of the geulah of Mitzrayim, as above — for the entire geulah from beginning to end is all from the aspect of the Ratzon, until we merit through the tikunim of Pesach, etc., to ascend there on Shavuos in completeness, when the Metzach HaRatzon is revealed as on Shabbos at Minchah.

[576] It follows that the totality of the Seder of Pesach is the aspect of Nirtzah — the aspect of the upper Ratzon. Therefore "Nirtzah" has the numerical value of "Moshe" — for everything is through Moshe, etc., as above.

Laws of the Morning Blessings 5:20

§20

[577] Similarly, it is understood and explained in the words of our Sages in the Midrash: all geulos are drawn from the illumination of the final geulah that will be through Dovid Mashiach. As they said in Midrash Rabbah on Parashas Vayaishev, on the verse (Beraishis 38:1): "Va’yihee ba'ais hahee va’yaired Yehudah..." — "It was at that time, and Yehudah went down..." — "Magid mairaishis acharis..." — "He tells from the beginning what the end will be..." Before the first exile even began, the final Redeemer was already created, etc. This means as above: the essential power of all geulos is through Dovid, who is the essential aspect of Mashiach.

[578] Similarly it is understood and explained in the words of our Master and Teacher z"l, on the verse (Yechezkel 7:6): "Kaitz ba hakaitz" (Siman 250) [LM I:250] — that the essential geulos and yeshuos are drawn through an illumination drawn from the final kaitz; see there. This means as above.

Laws of the Morning Blessings 5:21

§21

[579] This is the aspect of what was explained above (§15): the essential geulas Mitzrayim was through the power of Shabbos — therefore the Shabbos before Pesach is called Shabbos HaGadol. This is as above: for the essential geulah is through the Metzach HaRatzon that illuminates on Shabbos.

[580] This is what is brought in the holy sefarim: the second letters of "se'or" spell "Shabbos" [shin-alef-vav-raish → the second letters being bais-tav-shin = Shabbos]. Through this, the se'or in the dough is nullified — the aspect of "viloa yaira'eh licha se'or." For the essential nullification of chametz and se'or is through the aspect of Shabbos, when Ra'ava d'Ra'avin is revealed — and primarily on Shabbos at Minchah, when Moshe, Yosef, and Dovid departed.

[581] Through them are all the geulos. Only, in specifics: the first geulah was essentially through the aspect of Yosef and Moshe, as above — while the aspect of Dovid and Mashiach illuminated in concealment, through which was the essential power to sweeten the din and redeem them, as above. But the final geulah — the kaitz is still sealed and hidden — until we merit through Mashiach Tzidkainu, who will be the aspect of Dovid, who is Mashiach himself, and will encompass Moshe and Yosef and all three Avos and all true tzadikim. Then will be fulfilled: "Vi'ad Atik Yomin mituh..." — and the illumination of the Metzach HaRatzon will be revealed in a wondrous illumination the likes of which has never existed. Through this He will redeem us with an eternal geulah, a complete geulah with no exile after it — speedily in our days, Amain.

Retzonos — The Power of Good Will

Laws of the Morning Blessings 5:22

§22

[582] This is what the Tanna wrote (Berachos 17a): "Galoy vi'yadoo'a lifanecha sheritzoani la'asos ritzoancha, oomee mi'akaiv — si'or sheba'eesah..." — "It is revealed and known before You that my will is to do Your will, and what prevents me? The se'or in the dough..." For the se'or in the dough is the opposite of the upper Ratzon, and it cannot be sweetened and nullified except through the illumination of the Metzach HaRatzon, as above.

[583] Therefore, in truth, our Master and Teacher z"l warned very, very strongly that a person should strive greatly to always have good retzonos [good desires/yearnings] and strong kisoofin [longings] for Hashem — for the essential thing is the ratzon, etc. — as explained in his words in places without number. And even more than this, he spoke with us extensively: as long as a person does not despair of himself — even whatever he may be — and strengthens himself with good retzonos for Hashem and His Torah, etc. — through this he adds more power to the true tzadikim who are constantly engaged in drawing the Metzach HaRatzon, through which they elevate from shmad to ratzon, etc. Understand this well.

[584] This itself is what the Tanna engaged in — speaking before Hashem: "It is revealed and known that my ratzon is..." For through this very act of pleading before Hashem, he drew strong retzoanoas for Hashem upon himself. Through this very act, he illuminated upon himself the illumination of the Ratzon — to nullify the se'or in the dough that prevents him from doing His will.

[585] All of this is the matter of hisbodedus — conversation between oneself and one's Creator — regarding which our Master and Teacher z"l warned us immeasurably. For the entire matter of this conversation is the aspect of strengthening the ratzon — through which the illumination of the upper pidyon is drawn upon him. One must be exceedingly, immeasurably strong in this — and then, in the end, he will certainly merit that everything will be sweetened through the power of the tzadik who is engaged in the all-encompassing pidyon. Then everything will be transformed to good — for there, everything is rectified.

Leah and Rachel — The Kavanos of Pesach

Laws of the Morning Blessings 5:23

§23

[586] This is what is brought in the Kavanos regarding Pesach: then the illumination of Leah enters Rachel. This is the secret of the destruction of chametz on the night of the fourteenth, which is the secret of the completion of the moon, etc. — and is the destruction of chametz. Therefore, all the kavanos of the night of Pesach are in Rachel, not in Leah.

[587] For Rachel is the aspect of Mashiach ben Yosef, who came forth from her. And Leah is the aspect of Mashiach ben Dovid, who came forth from Yehudah, born of Leah. The entire aspect of Pesach — Yetzias Mitzrayim, the first geulah — was essentially through the aspect of Yosef, who is from the seed of Rachel. This is the aspect of: "Vayeekach Moshe es atzmoas Yosef eemoa" — "Moshe took the bones of Yosef with him."

[588] But the illumination of Mashiach ben Dovid cannot be revealed now in completeness, for the kaitz has not yet come. On the contrary — one must conceal and hide the illumination of Leah, for the dinim take hold in the aspect of Leah more greatly, as is brought regarding (Beraishis 29:17): "Vi'ainai Leah rakoas..." — "And the eyes of Leah were tender." But upon this the entire geulah depends: when we merit to sweeten the force of the dinim in Leah. This will not be completed fully until the coming of Mashiach ben Dovid, who came forth from her.

[589] But now — since the aspect of Dovid/Mashiach ben Dovid is not yet revealed in completeness — the force of the miracle was that the illumination of Leah was concealed and included within Rachel. The illumination of Mashiach ben Dovid shines in concealment within the aspect of Mashiach ben Yosef who came from Rachel. Through this, the essential geulah of Pesach was through the aspect of Yosef who came from Rachel. Therefore all the kavanos on the night of Pesach are in the aspect of Rachel. Nevertheless, the aspect of Leah — the aspect of Dovid — shines there in concealment. As we wrote above: the essential power of all geulos, even that of Pesach, etc. — everything is drawn from the illumination of the final kaitz, from the aspect of Mashiach ben Dovid. Only it is in concealment, and the essential revelation now is through the aspect of Moshe and Yosef — "Vayeekach Moshe es atzmoas Yosef eemoa" — "Moshe took the bones of Yosef with him," as above.

Laws of the Morning Blessings 5:24

§24

[590] Therefore, when Yehudah was born — from whom came forth Mashiach ben Dovid — Leah said (Beraishis 29:35): "Hapa'am oadeh es Hashem" — "This time I will give thanks to Hashem." Therefore she called his name Yehudah — from the word toadah [thanksgiving] and hoada'ah [acknowledgment].

[591] This hints that the essential kaitz of the final geulah is in the aspect of todah and hoda'ah — which is the secret of Shavuos, when Ra'ava d'Ra'avin is revealed in completeness, and the chametz itself is transformed to good and rises as a korban, for it draws sustenance from the Metzach HaRatzon, as above — through which is the essential final geulah.

Hilchos Kreyas shima

Shma and Baruch Shaim — Yichuda Ila'ah and Tata'ah

Laws of the Morning Blessings 5:25

§25

[592] This is the aspect of the mitzvah of Kreyas shima, which is the essential holy emunah — the opposite of avodah zarah/ail achair/kefiros, which is the aspect of shmad. The essential thing is the kootz'a di'oas daled [the thorn of the letter daled] in "Echad" — which is the aspect of the tzadik, as is brought. This is the aspect of the nekudah of Moshe who elevates from shmad to ratzon. For through the kutz'a of the letter daled, one nullifies and subjugates the ail achair and is included in "Echad" — the difference between them being only the kutz'a of the daled. Therefore one must prolong the daled, as is brought — meaning as above: for the kutz'a of the daled is the aspect of the tzadik, the aspect of Moshe who elevates, etc.

[593] This is the aspect of "Baruch Shaim Kevoad Malchoosoa Li'Oalam Vu’ed." For it is brought that the verse "Shima yisroel" — which contains twenty-five letters — is the aspect of Yichuda Ila'ah [the upper unification]. And "Baruch Shaim Kevoad Malchuso Li'Oalam Vu’ed" — which contains twenty-four letters — is the aspect of Yichuda Tata'ah [the lower unification].

[594] The twenty-four letters of Baruch Shaim are the aspect of the twenty-four batai dinim that must be sweetened through the illumination of the Metzach HaRatzon, which is drawn through the tzadik, the aspect of Moshe.

[595] This is the aspect of what Moshe merited us — to say Shma and Baruch Shaim twice daily: to draw the aspect of the sweetening of the Yichuda Ila'ah, the twenty-five letters of Shima yisroel — whose essential point is the kutz'a of the daled of "Echad," drawn from the illumination of the upper Ratzon — downward to the aspect of the twenty-four batai dinim, the twenty-four letters of Baruch Shaim Kevoad Malchuso Li'Oalam Vu’ed. This is to illuminate from the aspect of Yichuda Ila'ah to the aspect of Yichuda Tata'ah, so that below as well, all the dinim in the twenty-four batai dinim are sweetened, until all the kelipos and kefiros in the world are nullified, until all the holy sparks that have fallen very, very far are elevated — until many gairim are brought into conversion through this. This is the aspect of the avodah of the tzadik, the aspect of Moshe, who elevates from shmad to Ratzon.

[596] All of this is the aspect of the forty-nine days of the Sefirah — "meemochoras haShabbos" — "from the day after the Shabbos [of Pesach]" — until "meemochoras haShabbos hashvee'ees" — "the day after the seventh Shabbos [i.e. Shavuos]," etc. For during them, one toils to sweeten the force of the dinim through the waving of the omer of barley and through counting the Omer, etc. — as is known. For the forty-nine days of the Sefirah are the aspect of the forty-nine letters in the two passages of Kreyas shima — Shma and Baruch Shaim — which have twenty-five and twenty-four letters respectively: to draw sweetening from the aspect of the twenty-five letters, regarding which it is said "Koa sevarchoo" — "Thus shall you bless" [the priestly blessing, which has 25 letters in the first verse] — to the aspect of the twenty-four, regarding which it is said in galus: "Al yashoov dach nichlam" — "Let not the oppressed turn back in shame". This is the aspect of the upper all-encompassing pidyon. See Likutay HaArizal, Likutay Yeshayahu, daf 13b.

The 24,000 Students of Rabbi Akiva

Laws of the Morning Blessings 5:26

§26

[597] Therefore twenty-four thousand students of Rabbi Akiva died during the days of the Sefirah. For Rabbi Akiva was the son of gairim, and he ascended to the place he ascended, until he merited that his neshamah departed with "Echad." It follows that the essential aspect of the sweetening mentioned above was through him. But his students — although they were holy and great tzadikim — nevertheless blemished through the fact that there was not love between them. Therefore they did not have the power to draw the tikun mentioned above, which Rabbi Akiva was engaged in: to draw from the kutz'a of the letter daled, from the twenty-five letters of the upper unification, from the aspect of the upper Ratzon, from the aspect of the all-encompassing pidyon mentioned above, down below to the aspect of the twenty-four batai dinim mentioned above.

[598] Therefore specifically twenty-four thousand died, specifically during the days of the Sefirah — for the force of the dinim in the twenty-four batai dinim prevailed over them. For it is impossible to draw the sweetening from the upper Ratzon — the revelation of the ais ratzon of Shabbos at Minchah — except through ahavah and achdus [love and unity] among Yisrael.

[599] For ahavah equals "echad" in gematria. Therefore at Minchah on Shabbos we say: "Atah Echad viShimcha Echad oomee ki'amcha Yisrael goy echad ba'aretz" — "You are One, Your Name is One, and who is like Your people Yisrael, one nation in the land." For then, on Shabbos at Minchah, one must ascend to the upper Ratzon — for which one needs great love and unity among Yisrael, the aspect of "menoochas shalom vishalvah, hashkait vavetach" — "rest of peace and serenity, quiet and security..."

[600] For division and machlokes, chas vishalom, is the aspect of the force of dinim — from which all kefiros come, as brought in the Rebbe's words many times. For it is known: the higher the unification one must make, the more souls one must elevate there — and the essential is that they all join and unite in love and achdus. Then they are included in the source of Oneness — for "Kudsha B'rich Hu vi'Oreyesa vi'Yisrael koola chad" — the aspect of "Atah Echad vi'Shimcha Echad oomee ki'amcha Yisrael goy echad," etc.

[601] Therefore, because there was no love and achdus among the students of Rabbi Akiva — specifically twenty-four thousand died, specifically during the days of the Sefirah — for they did not sweeten the dinim in the twenty-four batai dinim through the daled of "Echad" to which Rabbi Akiva their master had ascended, etc.

Baruch Shaim — Yaakov's Secret, Said Quietly

Laws of the Morning Blessings 5:27

§27

[602] This is what our Sages said (Pesachim 56a) regarding Baruch Shaim Kevod Malchuso Li'Oalam Vu’ed — that Yaakov said it before his histalkus. As they expounded on the verse (Beraishis 49:1): "Vayikra Yaakov el banav vayoamer hai'asfoo..." — "Yaakov called his sons and said: Gather together..." — he wished to reveal the kaitz, but the Shechinah departed from him. He said: "Perhaps there is a blemish in my bed?" They opened and said: "Shima yisroel Hashem Elokainu Hashem Echad" — "Just as there is in your heart only One, so too in ours..." Yaakov then said: "Baruch Shaim Kevod Malchuso Li'Oalam Vu’ed."

[603] They said there: "Shall we say it? But Moshe did not say it [in the Torah explicitly]..." until they established to say it quietly. The parable: like a princess who smelled the fragrance of a spiced pudding, etc.

[604] For Yaakov thought he could already reveal the kaitz, since he saw his bed was complete and they were all strong in holy emunah. But when he saw the Shechinah had departed, he thought perhaps there was a blemish. They said: "Shima yisroel... just as there is in your heart only One, so too..." Yaakov immediately understood: even though his sons were all strong in emunah, nevertheless the time had not yet come to reveal the sealed kaitz. For he saw and understood that the essential delay of the geulah was because one must elevate all the fallen kedushah — until the gairim ascend and all those very far from kedushah, etc. This is only possible by illuminating from the upper Yichud of Shma to the lower Yichud of the twenty-four letters of Baruch Shaim — through which precisely they elevate from shmad to ratzon.

[605] Therefore Yaakov immediately said "Baruch Shaim Kevod Malchuso Li'Oalam Vu’ed" — meaning: His Name of glorious kingship is blessed and praised forever and ever. For even in the lowest levels — His Name of glorious kingship is blessed. And He will certainly complete His work and reveal His glorious kingship to the eyes of all.

[606] But because of this very thing — the kaitz of the geulah is delayed. For the kaitz is very, very sealed and hidden; it is impossible to reveal it, since there is a great secret: one must elevate the sparks that have fallen very, very far, which can only be elevated through a wondrous secret, etc.

[607] Therefore Moshe did not say it explicitly in the written Torah — even though Moshe certainly knew of it, for he alone revealed and transmitted the secret that Yaakov said it at the time of his histalkus. For we know nothing of what occurred in the days of the Avos except through him. But he did not state Baruch Shaim explicitly in the written Torah, for it is a concealed and hidden secret that cannot be revealed in the written Torah openly.

[608] Therefore they established to say it quietly. The parable of the princess who smelled the fragrance of the spiced pudding — these are the aspect of the fragrance of the fallen kedushah that are very far, placed in the most degraded locations. "To say it would be a disgrace" — because they are in such places. "Not to say it would cause suffering" — for despite everything, all her longing is for them, since even from where they are, their good fragrance ascends beautifully. So her servants began to bring it to her quietly.

[609] For Moshe saw that he stumbled through accepting the Airev Rav prematurely, until Hashem said to him: "Lech raid..." — "Go, descend [for your people have become corrupt]..." — until he was compelled to depart because of this. And his ispashtusa [extension] in every generation is to rectify this — as understood in the Zohar HaKadosh, the Tikunim, and the Ra'aya Mehemna in many places.

[610] This itself is the matter upon which this entire discourse revolves — what our Master and Teacher z"l revealed: that Moshe stands between shmad and ratzon to make gairim — to elevate them from shmad to ratzon. Even though he did not fully complete it as he wished in his lifetime and was compelled to depart because of it — fortunate is his portion that he departed in Ra'ava diRa'avin on Shabbos at Minchah. Through this he will complete the task of elevating all the gairim, etc.

[611] Because of this, he did not wish to say Baruch Shaim explicitly in the written Torah — for he saw and understood that one must conceal this secret of elevating the fallen kedushah and making gairim, etc. For the Airev Rav are in the aspect of the prohibition of chametz — as the Zohar HaKadosh brings: "Va’yar ha'am kee voashaish Moshe — who separated between six and seven," etc. And as hinted in the Torah: "They baked the dough... cakes of matzos for it did not leaven, for they were driven from Mitzrayim... vigam airev rav alah eetam" — "and also a mixed multitude went up with them."

[612] Therefore they established to say Baruch Shaim quietly — for it is a concealed secret that cannot be said aloud all year. Only on Yom HaKippurim [when we are like angels] — so as not to arouse accusation, chas vishalom, as our Sages said (Devarim Rabbah ch. 2:36).

[613] But each person must know in his soul: Hashem and the true tzadikim will certainly complete their work. They will elevate everything and reveal and publicize His Name of glorious kingship — that it be blessed forever and ever. See the Likutay Torah of the Arizal, Parashas Bo, on the verse "Kadesh lee kol bichor" — "Sanctify to Me every firstborn" — where it is explained that the blemish of the Airev Rav was in the large daled of "Echad," from where their upper root derives. Therefore they are in the aspect of the blemish of chametz. Through the histalkus of Moshe in Ra'ava diRa'avin, etc. — he rectifies this, for he is engaged in elevating from shmad to ratzon, and in making gairim once more, etc.

[614] Understand well to connect all the above together. See the Zohar HaKadosh, the Tikunim, and the writings of the Arizal in many places that speak of this. The essential thing is that you should receive from all of them and from our words above true counsel to strengthen yourself always through the power of the true tzadikim who are the aspect of Moshe, etc.

Birchos Kreyas shima — Yoatzehr Or and Ahavas Olam

Laws of the Morning Blessings 5:28

§28

[615] This is the aspect of the Birchos Kreyas shima, which are seven berachos. As our Sages said (Berachos 11a): in the morning one blesses two before and one after; in the evening, two before and two after. The Birchos Kreyas shima begin with the brachah of the luminaries. The poskim already wondered: what is the connection between the brachah of the luminaries and Kreyas shima?

[616] But it has already been explained that the essential matter of Kreyas shima is emunas haRatzon — we unify His Name and believe that everything is through His will. As our Sages said (ibid. 13b): one must prolong the daled of "Echad" — to enthrone Him above and below and in the four directions of the world: to believe that He created everything yaish mai'ayin and conducts everything through His will. Therefore, at that time one must be willing to give one's life al kiddush Hashem — to nullify oneself utterly in the aspect of actual death for the sanctification of His Name — like Rabbi Akiva whose neshamah departed with "Echad" (ibid. 61b). For to be included in His will requires complete bittul — until one is bound and included in the true tzadikim, the aspect of Moshe, who was included in Ra'ava d'Ra'avin.

[617] But to merit this — the aspect of the Metzach HaRatzon, the ais ratzon — one needs the power of the elders of kedushah, the aspect of "zakain vinasoy panim" — "an elder, dignified of countenance" — who subdue the elders of the Sitra Achra: those elders who do not add holy light and da'as each day, etc. — as explained in the Torah "Vi'es ha'orvim..." (LM II:4); see there very, very well. Their essential subjugation is through tzedakah, etc.; see there.

[618] Therefore, before Kreyas shima, we begin by blessing Him over the luminaries that He created through His will — namely the blessing of Yoatzer Or ooVoarai Choashech — to testify, reveal, and publicize anew every single day that Hashem Himself created the light and the darkness, the day and the night, all the spheres, the sun, moon, stars, and all their hosts. There is no nature at all, the opposite of the opinion of the wise men of nature who say that there is nature and attribute everything to nature and to the signs of the heavens, in the aspect of (Tehillim 74:16): "Samoo oasoasam oasoas" — "They set up their signs as signs." For they speak vanity, falsehood, emptiness, and lies. All the luminaries and all their conduct are entirely from Him, which is the aspect of the kedushah of Yom Tov that calls and reveals the Ratzon, etc., as explained there. This is the essential light of day, the aspect of (Beraishis 1:5): "Vayikra Elokim la'or yom" — "God called the light day" — for each day one must have additional light, kedushah, and da'as shine more, as explained there.

[619] For the essential thing is emunah, namely emunas haRatzon. And the more we testify and publicize that He, may He be blessed, created everything and conducts everything by His will, through this additional great light and kedushah are added upon the person, upon the entire world, and upon all the worlds that depend on him. For anyone who errs and is led astray, chas vishalom, after the error of nature, and says that things are conducted, chas vishalom, by nature — about him it is said (Yeshayah 13:10): "Chashach hashemesh bitzaiso vi'yarai'ach loa yageyah oaroa" — "The sun darkened at its going forth, and the moon did not shine its light."

[620] For the day has darkened upon them. About them it is said (ibid. 5): "Vi'es poa'al Hashem loa yabeetoo, vi'es ma'aseh yadav loa ra'oo" — "They do not gaze upon the work of Hashem, and the deed of His hands they have not seen." And as our Sages, zichronam livrachah, said (Shabbos 119a), that they did not bless Him with Yoatzer Or in the morning and Ma'ariv Aravim in the evening. For it is known that the essential light is the light of true da'as, as it is written that wisdom has an advantage over foolishness like the advantage of light over darkness. And the essential wisdom and da'as is to know the truth: that everything is conducted by His will, may He be blessed.

[621] For da'as of falsehood and deceit is not da'as at all. On the contrary, it is worse than the fool, the simpleton, and the madman, since he is wise in his own eyes and is led astray by his wisdom into the pit of destruction, to deny, chas vishalom, the will of the Creator, may He be blessed, who creates and conducts everything by His will, and to attribute things to the error of nature. As it is written (Yeshayah 5:21): "Hoy chachamim bi'ainaihem" — "Woe to those wise in their own eyes"; and (Mishlai 26:12): "Ra'eesa eesh chacham bi'ainav, tikvah lichseel meemenoo" — "Have you seen a man wise in his own eyes? There is more hope for a fool than for him"; and (Yirmiyahu 9:22-23): "Al yis'halail chacham bi'chachmasoa... kee eem bizoas yis'halail hamis'halail haskel vi'yadoa'a oasee" — "Let not the wise man glory in his wisdom... but let him who glories glory in this: understanding and knowing Me"; and (ibid. 8): "Heenai veedvar Hashem mu'usoo vichochmas mah lahem" — "Behold, they have rejected the word of Hashem; what wisdom do they have?" And as all the investigators themselves write countless times, that the essence of wisdom is truth. Since we see that they cast off the yoke of Torah and mitzvos publicly and privately, until in the end most of them exchange their religion, especially in these times, as we see with our own eyes almost every day — woe to the eyes that see this — how can they open their mouths to say that they desire truth, as they print repeatedly in their evil pamphlets? The general principle is: the essential light of day is the light of true da'as, which is the aspect of the blessing Yoatzehr Or in the morning and Ma'ariv Aravim in the evening, when we believe and publicize with full mouth and complete heart that He, may He be blessed, is "Yoatzehr Or ooVoarai Choashech" — the Former of light and Creator of darkness.

[622] Through this, each and every day shines with additional light, as we say every day: "Oovitoovoa michadesh bichol yom tamid ma'aseh Viraishis" — "In His goodness He renews each day always the work of Creation." This is the essential thing that one must believe: HaKadosh Baruch Hu does not do one thing twice, and certainly not countless times. From the day of the creation of heaven and earth He causes day to pass and brings night, etc.; He rolls away light before darkness and darkness before light every single day with such wondrous wisdom. Who is so brutish and does not know, so foolish and does not understand this — how could such a Wise One perform such a wondrous wisdom countless times without a wondrous renewal each time, and for an eternal and enduring purpose, for the benefit of all creatures forever?

[623] But in truth we believe that He, may He be blessed, makes new things at every time, and in His goodness He renews each day always the work of Creation — literally renews. For each day, truly wondrous new things are made that have never been made before, as brought in our words in the name of the Aitz Chaim concerning the changes that are made at every time and moment, and as written in the Torah "Va’yehee Meekaitz," etc. (Siman 54). His entire intention is to hint and awaken all people to His will. Therefore we must awaken ourselves every single day to bless Him, may He be blessed.

[624] For this — to bless the blessing of Kreyas shima and Kreyas shima with full mouth and complete heart, and to place our hearts very well upon what we bring out with our mouths, in the aspect of (Berachos 13a): "Hashma li'oznecha mah she'atah motzi meepeecha" — "Let your ear hear what your mouth is uttering." For we say every day: "Yoatzehr Or ooVoarai Choashech" — "He forms light and creates darkness" — and "Oovitoovoa michadesh bichol yoam tamid ma'aseh Viraishis" — "In His goodness He renews each day always the work of Creation" — literally renews, as above.

[625] And through our placing our heart to this and believing this with complete heart — as explained in our words on the verse (Aichah 3): "Chadashim lab'karim rabah emunasecha" — "New every morning, great is Your faithfulness"; see there — through this specifically, each and every day shines with additional light, as above.

[626] This is the aspect of the Kedushah that we say in Bircas Yoatzehr Or. For this is His essential kedushah, may He be blessed: when we publicize that everything is through His will, the aspect of Mikra Kodesh mentioned above in that Torah, where it is explained that kodesh is the aspect of ratzon, for this is His essential kedushah, as above. Through the Kedushah mentioned then, a person draws upon himself additional kedushah every day. Thus, through Bircas HaMe'oaroas, we are included among the elders of kedushah who add light, kedushah, and da'as every day. For through this blessing, according to the degree that one merits to say it with kavannah and complete heart, additional light and kedushah are added upon the person every day, as above. And likewise, at the conclusion of the blessing, in "li'Ail baruch ni'eemoas," we again mention "oaseh chadashoas" — that He makes new things — and we conclude: "Hamichadesh bitoovoa bichol yoam tamid ma'aseh Viraishis" — "He Who renews in His goodness every day always the work of Creation." For this is the essential praise of the blessing: to believe that He, may He be blessed, literally renews the work of Creation every day with wondrous wisdom, in a way that reveals that everything is through His will to anyone who desires to be included in His will. For free choice is free, and Hashem makes wondrous new things every day, every time, and every hour, in such a way that a person should be awakened to gaze at the truth in its truth.

[627] Even so, He does not reveal everything completely, but only in such a way that bicheerah remains for a person. Yet in His wondrous wisdom and goodness He renews the work of Creation every day in such a way that the good measure is greater: the illumination of His Ratzon is revealed more each time, until every single day many and many are awakened to return to His will, may He be blessed, until finally, in the very end, all will return to Him and the Ratzon will be revealed to the eyes of all. Concerning this we ask every day after "Hamichadesh bitoovoa bichol yoam tamid ma'aseh Viraishis": "Or chadash al Tziyon ta'eer" — "Shine a new light upon Tziyon" — for then the truth of the Ratzon will be revealed to the eyes of all, as it is written: "Kee choolam yaidoo oasee" — "For they will all know Me." Meaning, as if saying: since You renew in Your goodness the work of Creation every day with wondrous new renewals each time...

[628] And all Your intention is for the eternal good purpose — to illuminate in the hearts of human beings the illumination of the Ratzon, as above — therefore we ask You to hasten to complete this, to shine a new light upon Tziyon, which is the light of emunas haRatzon that will then shine. For this is the essential thing, and all of us will merit its light, because this is our essential purpose and our hope forever. It follows that through this brachah we draw upon ourselves additional light, kedushah, and da'as, through which we are included among the elders of kedushah, etc.; and through this is the revelation of the Ratzon, as above. Afterward we say Bircas Ahavas Oalam, which is the aspect of receiving the Torah anew every day, as we ask there: "Visain bileebainoo binah... lilmoad oolilamaid, lishmor vila'asoas oolikayaim" — "Place in our hearts understanding... to learn and to teach, to guard and to do and to fulfill," etc.

[629] In His compassion He had mercy on us and gave us His holy Torah — through which each person has the power to engage in binding all retzonos to the root of the Ratzon. For all the Torah and mitzvos are His will — as our Sages said: "Nachas ruach lifaneye she'amartee vina'asah ritzoanee" — "It is a satisfaction before Me that I spoke and My will was fulfilled." Through fulfilling the mitzvos of the Torah, one binds all the retzonos to the root of the Ratzon — His will — in the aspect of (Avos 2:4): "Batail ritzoancha mipnai ritzoanoa..." — "Nullify your will before His will..." This is the sum of all the Torah's mitzvos that Yisrael fulfill daily: for example, a person's will is to eat immediately in the morning — but he nullifies his ratzon before the ratzon of Hashem and waits until after tefillah. Many go further and fast for words of Torah, studying and saying Tehillim after tefillah. After tefillah he does not eat what the Torah forbids and waits until he washes his hands, etc. So too with all the mitzvos of the Torah — and the God-fearing add further, sanctifying themselves even in what is permitted to them.

[630] Thus the sum of the Torah is to bind all the retzonos in the world to the root of the Ratzon. This is the aspect of Bircas Ahavas Oalam — where we ask for the fulfillment of Torah: "La'asos ritzoanchuh bilaivav shalaim..." — "to do Your will with a complete heart..." — as above.

[631] Afterward we say Kreyas shima — the ultimate bittul and inclusion in the upper Ratzon, as above — for then one is included completely in the root of the Ratzon, in the aspect of the histalkus of Moshe who departed in Ra'ava d'Ra'avin. Then we say Baruch Shaim Kevod Malchuso Li'Oalam Vu’ed (twenty-four letters) — to sweeten the twenty-four batai din and to draw the illumination of the Ratzon to all the fallen, descended, and far-removed souls who fell through the force of the dinim. Their entire rectification is through the illumination of the Ratzon drawn to them from above to below — through the aspect of Moshe who stands between shmad and ratzon. In his compassion he illuminates even in them the illumination of the Ratzon — that their ratzon should be strong each time to be included in His will. All of this is the aspect of Baruch Shaim... the aspect of the fragrance of the spiced pudding, etc., as above.

Bircas HaGeulah — Emes V'Yatziv

Laws of the Morning Blessings 5:29

§29

[632] After Kreyas shima we say the brachah of geulah — the brachah of Emes Vi'Yatziv. There we mention the geulah of Mitzrayim and ask for the future geulah, as it says: "Oof'dai chinoomecha Yehudah vi'Yisrael Goa'alainu Hashem Tzevakos Sh'mo..." — "Redeem as You have promised; Yehudah and Yisrael — our Redeemer, Hashem of Hosts is His Name..." — and it concludes: "Gu'al Yisrael" — "He redeemed Yisrael."

[633] All of this is the aspect of the upper pidyon. Through the illumination of the Ratzon in the Birchos Kreyas shima and in Kreyas shima itself — through this the pidyon is drawn, which sweetens all the dinim. Through this is the geulah: He redeems and saves us at all times, as it says there: "Poadainu oomatzeelaynu mai'oalam Shimecha..." — "Our Redeemer and Rescuer — from of old this is Your Name..." Through this we are confident that He will redeem us with a complete geulah through Mashiach Tzidkainu — for the essential completion of the geulah is from there, from the upper Ratzon, the aspect of "Vi'ad Atik Yomin mituh..." — "He reached unto the Ancient of Days..." — as above.

Hashkivainu — Night, Galus, and the Casting of Doubt

Laws of the Morning Blessings 5:30

§30

[634] Therefore at Ma'ariv one blesses two berachos after Kreyas shima, adding Bircas HaHashkeevah viHaKeemah [the brachah of Lying Down and Rising] — "Hashkeevainu..." — "Lay us down [in peace]..." — and "Viha'ameedainu lichaim toavim oolishalom" — "Raise us up to good life and peace" — concluding: "Shoamair Amoa Yisrael La'ad" — "Guardian of His people Yisrael forever." For the essential strengthening of emunah is needed in the aspect of night and darkness — the aspect of galus, which resembles night. For the roots of day and night are drawn from holy da'as and holy emunah, as is known. Whoever merits complete emunah — then for him, according to his aspect, night shines like day and darkness like light, as it is written (Tehillim 139:12): "Gam choashech loa yachshich meemeka..." — "Even darkness does not darken before You..." — and (Michah 7:8): "Kee aishaiv bachoashech Hashem or lee..." — "Though I sit in darkness, Hashem is a light unto me..." This is the aspect that one must include the attribute of night within day and the attribute of day within night, for everything is one.

[635] This is the aspect of needing to include the quality of night within day and day within night — for it is all one. Emunah and holy da'as are one, as it is written (Hoshea 2:22): "Vi'airastich lee be'emunah vi'yada'at es Hashem" — "I will betroth you to Me with faithfulness, and you shall know Hashem." Therefore at night, the order of Kedushah is not mentioned in Bircas Ma'ariv Aravim — for kodesh is the aspect of mochin and da'as, which illuminates only by day. But at night one strengthens oneself only through emunah — the aspect of (Tehillim 92:3): "Ve'emunascha balailos" — "And Your faithfulness in the nights."

[636] Then one binds all retzonos to the root of the Ratzon through Bircas Ahavas Olam, etc. — as above. Then Kreyas shima, etc. Then Bircas Emes Ve'Emunah — for in the morning we say "Emes Vi'Yatziv viNachon viKayam..." — "True, and firm, and correct, and enduring..." — because then is the aspect of the revelation of the light of truth that will be revealed at the time of geulah (the aspect of day). But at night — the aspect of the darkness of galus — the essential strengthening is only through emunah. This is the brachah of Emes Ve'Emunah at Ma'ariv — which is also a brachah of geulah, the aspect of the pidyon, as it concludes: "Kee fadah Hashem es Yaakov oogi'aloa meyad chazak meemenu..." — "For Hashem has redeemed Yaakov and rescued him from a hand stronger than his..." — concluding: "Gu'al Yisrael" — "He redeemed Yisrael."

[637] Afterward we add Bircas Hashkivainu. This is the aspect of what is explained in the Torah [LM I:215]: even when the Ratzon is revealed through tzedakah, the metzach of the nachash returns and overpowers — casting doubt upon the ratzon, etc. Then one must strengthen oneself and give tzedakah again, etc.; see there.

[638] Upon this depends the entire essential battle of every Yid throughout all the times that pass over him all the days of his life — especially those beginning to approach holiness, to draw close to Hashem and to the true tzadikim. There are many who have already merited the aspect of geulah — the illumination of the Ratzon, whose ratzon and longing and yearning for Hashem is already strong and who draw close to Him, etc. — but afterward they fall from this.

[639] This is a general rule: all distancings and falls at their root are drawn from the blemish of emunas haRatzon — from which all the desires stem. The essential source is the above: the ratzon is not yet strong enough, and the Sitra Achra — the metzach of the nachash, which draws from the elder of the Sitra Achra — tunnels and overpowers to cast doubt upon the ratzon. Certainly it cannot deny the Ratzon completely — for the true tzadikim, Moshe Rabbainu and those after him, already fought and defeated it, and revealed the Ratzon in the world through all the awesome signs and wonders that Moshe performed before all Yisrael, and through the holy pleasant Torah given to us in writing and orally, and through all the prophets, elders, and holy tzadikim who came after him and revealed wondrous and awesome Torah novellae, etc.

[640] But its remaining power against the weak among Yisrael is only through casting doubt upon the ratzon. There is much to say about this.

[641] This is the aspect of the blemish of the Airev Rav (-Mixed Multitude) who made the Aigel (-calf) through saying: "Kee zeh Moshe ha'eesh loa yadanoo meh ha’yah loa" — "For this man Moshe — we do not know what has become of him." "Loa yadanu" — "We do not know" — precisely — they cast doubt upon the Ratzon, which is the aspect of the holiness of Moshe who was engaged in revealing the Ratzon through Yetzias Mitzrayim and Matan Torah with such awesome signs. Even the Airev Rav could not deny it completely — rather, they schemed to cast doubt, in the aspect of "loa yadanu meh ha’yah loa."

[642] All this was because Moshe delayed slightly in coming — the aspect of (Shemos 32:1): "Va’yar ha'am kee voashaish Moshe..." — "The people saw that Moshe was delayed..." For whoever wishes to draw upon himself emunas haRatzon and be saved from all troubles through this, and fill all his lacks only through this — must wait and wait, in the aspect of (Aichah 3): "Toav vi'yacheel vidoomam leeshoo'as Hashem" — "It is good to wait quietly for Hashem's salvation." And they did the exact opposite: because they perceived that "voashaish Moshe" — "Moshe was delayed" — they overpowered themselves to cast doubt upon the ratzon, until they made avodah zarah — the opposite of emunas haRatzon. Through this we have suffered what we have suffered throughout all the generations to this day — the galus extends greatly, all because of the chait ha'Aigel, as it is written (Shemos 32:1): "Ooviyoam pakdee oofakaditee..." — "On the day that I make an accounting, I will hold them to account..."

[643] For the essential galus is through lack of emunah, as brought many times in our writings. And the essential lack of emunah is in the above aspect: no matter what the true tzadikim come and do through their wondrous Torah revelations, etc. — the adversary schemes at all times, collectively and individually upon each person, to cast doubt upon the ratzon. Even when many fall in their spirits after having begun somewhat in avodas Hashem, and they no longer strengthen themselves with strong ratzon for Hashem — this too is drawn from the doubts above. For it is all one and interdependent. The stronger one is in emunas haRatzon — that everything is through His will — certainly one's own ratzon to do His will is also strengthened. For in the end, what will be the purpose of him, etc.? But through the adversary's overpowering, he casts doubt in one's heart as though there is no more hope to return to Him, and as though the good ratzon accomplishes nothing, chas vishalom — when in truth it is the opposite! The essential Yahadus is the ratzon — as our Master and Teacher z"l elaborated in countless conversations.

[644] And because of this, one becomes lax even in the good ratzon. All this is drawn from the casting of doubt, and from there the galus is prolonged. Regarding this we pray Bircas Hashkeevainu — after we have already concluded "Gu’al Yisrael" (the aspect of the pidyon through the illumination of the Ratzon) — we then pray again about the prolonging of the galus (which resembles night and sleep). Its essential cause is the casting of doubt, as above. From there is the essential sleep — for from the abundance of confusions of the aspect of night (the darkness of galus), one must lie down and sleep and nullify one's da'as completely.

[645] The essential purpose of sleep is to renew one's neshamah (one's saichel) within emunah — the aspect of "chadashim labikarim..." — "new every morning..." — as is known. Regarding this we pray after Bircas Gu’al Yisrael: "Hashkeevainu l'shalom... viha'ameedainu lishalom, vihasair meemenu oyaiv..." — "Lay us down in peace... raise us up to peace, and remove from us the enemy..." — all of which are drawn from the kefiros in the Ratzon, the aspect of wild beasts that rip and tear. May He in His mercy save us from them and may we merit to lie down and rise in shalom — for shalom is the aspect of emunah, as explained elsewhere. Throughout the entire prolonged galus, both collectively and individually (the aspect of darkness and sleep), may we merit to lie down and arise in shalom: that our emunah be strengthened each time more, and we be saved from the doubts. "Ooshmor tzaisainu oovoa'ainu lichaim oolishalom mai'atah vi'ad oalam" — "May He guard our going out and coming in, for life and peace, from now until forever." It concludes: "Shoamair Amoa Yisrael La'ad" —

[646] For we have no one upon whom to lean except our Father in heaven, as our Sages said at the end of Maseches Sotah regarding the prolonging of galus and the era of ikvesa diMesheecha. For shamor is the aspect of emunah, as is known — for from there is the essential protection. On Shabbos we bless "HaPoarais Sukas Shalom" —

[647] For the essential tikun is through Shabbos, when the essential illumination of the Ratzon shines. Therefore on Shabbos one does not need to ask for protection as the poskim rule — for then the Sukas Shalom is spread, for then Ra'ava diRa'avin is revealed.

Laws of the Morning Blessings 5:31

§31

[648] This is what our Sages said (Berachos 4b) regarding Bircas Hashkeevainu: since the Sages established it, it is considered like an extended geulah — "ki'geulah arichta damya" — "it resembles an extended geulah" — an extended geulah specifically. For now the galus has been prolonged upon us greatly in our many sins — all because of the doubts, as above. Because of the prolonging of the galus, we need an extended geulah — meaning: we must strengthen ourselves greatly each time in strengthening the ratzon, through which we bring the complete geulah closer each time, and we will merit an extended geulah with no interruption afterward.

[649] All of this is the aspect of the fourth brachah of Kreyas shima at Ma'ariv — Bircas Hashkeevainu — for the strengthening of the ratzon. How beautiful and pleasant are the words of our Sages who hinted in their holy words that Bircas Hashkeevainu is like an extended geulah, as above.

[650] For this reason one must give tzedakah before tefillah (Shulchan Aruch OC 92:10) — especially at "Vi'Atah moashail bakol" which is adjacent to Birchos Kreyas shima. For the essential tikun of the elders, etc., is through tzedakah; see there in the Torah well, and you will understand.

Laws of the Morning Blessings 5:32

§32

[651] Therefore in the later generations, when they saw that the galus was being greatly prolonged, they added the brachah of "Baruch Hashem Li'Oalam Amain vi'Amain..." which speaks entirely of strengthening emunah and that Hashem will complete our geulah, as it says: "Yihee chevoad Hashem li'oalam..." — "May the glory of Hashem endure forever..." — as the wise person will understand from all the holy pleasant verses in this brachah.

[652] This is the aspect of (Melachim I 18:39): "Vayar kol ha'am vayiploo al pinaihem vayoamroo: Hashem Hoo HaElokim, Hashem Hoo HaElokim!" — which is mentioned in this brachah. For Eliyahu accomplished through his awesome wonders that they doubled their declaration: "Hashem Hu HaElokim" twice. As our Sages said: what was revealed on Har HaCarmel was greater than what was revealed at Har Sinai. For all the avodah zarah and kefiros after Mattan Torah were drawn from the doubts, from which came the chait ha'Aigel and from there all the kefiros of the modern philosophers.

[653] Therefore Eliyahu said to them (ibid.): "Ad maseye attem poaschim al shtai hasi'eefim — eem Hashem..." — "How long will you hop between two opinions? If Hashem [is God, follow Him]..." — "poaschim al shtai hasi'eefim" — "hopping between two opinions" — precisely — the aspect of doubt. He asked "Anainee Hashem anainee" — "Answer me, Hashem, answer me!" — twice. The first "anaini" — "answer me": that emunas haRatzon be revealed. The second "anaini": for the strengthening of the ratzon — that they not cast doubt upon the ratzon, chas vishalom, through which the metzach of the nachash reasserts itself. Hashem fulfilled his request, and they all fell on their faces in complete bittul and said "Hashem Hu HaElokim" twice — acknowledging emunas haRatzon and the strengthening of the ratzon forever. This is the essential thing needed now.

[654] Therefore all this is said at night before sleep — for the essential tikun for the prolonging of the galus (which resembles night) is through this.

Laws of the Morning Blessings 5:33

§33

[655] This is: "Ilmalai shamroo Yisrael shtai Shabbasos meyad ha’yoo nigalin" — "Had Yisrael kept two Shabbosos, they would have been immediately redeemed" — "If Yisrael kept two Shabbosos, they would be immediately redeemed" — two Shabbosos specifically: to merit the two aspects — the illumination of the Ratzon and the strengthening of the ratzon. For the essential revelation of the Ratzon is through keeping Shabbos, as above.

Tzedakah — "Give, You Shall Give"

Laws of the Morning Blessings 5:34

§34

[656] This is: "Nasoan teetain" — "give, you shall give — even a hundred times" — said regarding tzedakah. And similarly: "Pasoa'ach tiftach" — "open, you shall open [your hand]." For the essential illumination of the Ratzon is through tzedakah, and the strengthening of the ratzon is likewise through tzedakah — as explained there. Therefore one must give tzedakah abundantly: give, and give again, even a hundred times — in order to strengthen the ratzon each time. For the adversary's overpowering in casting doubt is virtually without limit — and one must strengthen oneself against it each time. The essential strengthening is through tzedakah.

Laws of the Morning Blessings 5:35

§35

[657] The essential tzedakah is to give to worthy poor people, etc. — those included among the elders of kedushah who add holiness, etc., and renew themselves each time. This is the virtue of one who assists through his tzedakah in printing worthy Torah novellae based on the foundations of the true tzadikim — for through this one merits even more to accomplish the tikun effected by tzedakah: to elevate the da'as that has fallen from the elders who are not as they should be, etc. — as explained there. For through his tzedakah given so that these Torah novellae should illuminate in the world, he draws the illumination of the elders of kedushah, etc.

Holy Sefarim — Dissolving the Doubts

Laws of the Morning Blessings 5:36

§36

[658] Also, through the abundance of holy sefarim in which Torah novellae are taught — through this the doubts that the metzach of the nachash seeks to cast upon the ratzon are nullified. For the essential purpose of the holy sefarim of the Torah is to nullify the doubts in the Torah. In each generation the da'as weakens until one no longer knows the interpretation of the earlier true sefarim. Therefore true chachamim come in each generation and explain to us — with explanations, commentaries, and novellae on all the words of the holy Torah — and from this they compose holy sefarim. This is in order to resolve the doubts that exist in previously written Torah — both in the revealed and the hidden.

[659] All the sefarim come to clarify the doubts. And all the doubts in the Torah are the aspect of doubts in the Ratzon — not knowing His will in the Torah completely. For all the mitzvos of the Torah are His retzonos: He willed that this mitzvah be fulfilled thus, and that mitzvah thus — for example: tefillin with four parshiyos, on leather, etc. As explained in the Rebbe's words (Siman 33) [LM I:33]. When there is a doubt in some law of tefillin, it is a doubt in His will — how He willed this mitzvah. Such as the doubt that arose through the dispute between Rashi and Rabbainu Tam regarding the order of the parshiyos, and the like. So too all the doubts in the laws of issur and heter, etc.

[660] All the worthy authors come to clarify the doubts in the Torah and compose many sefarim from this — all to clarify the doubts. The more the doubts are clarified, the more the doubts cast by the metzach of the nachash upon the Ratzon are nullified — in the aspect of sweetening the din at its root. For since the true chachamim toil to clarify the doubts in the Torah (which are doubts in His will), through this they greatly strengthen emunas haRatzon — for through this they publicize that the essential thing is to do His will, and the doubt is merely about what His will is in this particular mitzvah. They toil to explain to us how to fulfill His will. The more one strives to fulfill His will, the more emunah is strengthened — that everything is through His will. For the one depends on the other, as above. As it is written: "Kee kol mitzvosecha emunah."

[661] It follows: the holy sefarim renewed in each generation are the aspect of strengthening the ratzon — to nullify the doubt of the metzach of the nachash. For through the sefarim clarifying all the doubts in the Torah (which are doubts about His will in the specifics of each mitzvah's laws), the evil fallen doubts are nullified — the doubts that the metzach of the nachash casts upon the Ratzon.

[662] Therefore, when one gives tzedakah for the sake of the abundance of holy sefarim — through this the metzach of the nachash is utterly nullified. For it has been explained that its essential overpowering is through doubts, and its nullification is through tzedakah — in the aspect of the taneena [sea-serpent] that came and swallowed and then the tzeepara pushkantza [bird], the aspect of oaraiv [raven], the aspect of tzedakah, came and severed its head — as explained in the Torah.

[663] Through the tzedakah given for these sefarim that nullify the doubts at their root — the tikun of tzedakah is accomplished in wondrous completeness, for the entire metzach of the nachash is uprooted so that it can no longer cast doubts at all. This is: "Tzidkascha tzedek li'oalam" — "Your righteousness is righteousness forever" — that the tzedakah endure forever — this is merited through: "viSoarascha emes" — "and Your Torah is truth" — through giving tzedakah to compose sefarim and illuminate them in the world, to explain the words of the Torah so that all know the truth of the Torah, the aspect of "v'Sorascha emes." Through this certainly: "Tzidkascha tzedek li'oalam" — for this tzedakah endures forever, for the essential tikun of tzedakah is drawn through this.

Laws of the Morning Blessings 5:37

§37

[664] The essential are the holy sefarim that lead to practice — to the fulfillment of the Torah. For this, one needs a great many sefarim without end — so that every person, whatever his level, in whatever passes over him all the days of his fleeting life, in his youth and old age, in good times and in trouble, chas vishalom — can revive himself, restore his soul, and receive and draw from them true counsel on how to conduct himself in a way that he will remain standing. And if he falls, he will not be completely cast down, etc.

[665] The essential tikun is through strengthening the ratzon, as above. For in whatever passes over him — however he may be — if he strengthens himself in the ratzon, certainly Hashem will have mercy on him and show him the true path, to fulfill His will. Until from this holy sefarim are composed — to explain paths and counsel to nullify the doubts that other people have — in the aspect of (Tehillim 40:8): "Az amartee heenai vasee, bimigeelas saifehr kasoov aleye" — "Then I said: behold, I have come; in the scroll of the book it is written about me" — that I merited that many sefarim were multiplied through me. And this was through (ibid.): "La'asoas ritzoancha Elokeye chafatztee" — "I desired to do Your will, my God" — through the strong ratzon that I always desired to do Your will. "ViSoarascha bisoach mai'ai" — "And Your Torah was within my innards" — even when I could not bring it from potential to actual deed to do Your will, Your Torah was always hidden within my innards, which were churning and hoping always to do Your will — the aspect of "mai'ai mai'ai oacheelah..." — "My innards, my innards — I hope..." — Through this I merited many sefarim — the aspect of "bimigeelas saifehr kasoov aleye."

Laws of the Morning Blessings 5:38

§38

[666] This is also what is explained (in Siman 61, the Torah "Chadi Rabbi Shimon") [LM I:61]: through machlokes, a sefer is made — the aspect of (Iyov 31:35): "Visaifehr kasav eesh reevee" — "The book my adversary has written." For all machlokes is the aspect of doubts — from the abundance of forgetfulness, machlokes increases. Through this, many sefarim are needed to clarify the doubts and to clarify the decision and psak halachah between the disputants. By rectifying these doubts at their holy root, the evil doubts of the metzach of the nachash (whose essence is through the doubts it casts upon the Ratzon) are nullified.

[667] This is (Koheles 12:11): "Divrai chachamim kadurvoanoas, oochimasmiroas netoo'im, ba'alai asoofoas, koolam nitnoo mairoa'eh echad" — "The words of the wise are like goads, and like well-fastened nails; the masters of assemblies — all were given by one Shepherd." Our Sages expounded (Chagigah 3b): even though these declare tamai (-impure) and those declare tahor (-pure), etc. — both are the words of the living God, for all were given by one Shepherd.

[668] Adjacent to this is stated: "Vi'yoasair maihaimah binee heezahair — asoas sefarim harbai ain kaitz" — "And more than these, my son, be cautious: the making of many books is without end." For because of this, many sefarim without end are needed — to clarify at every time and in every generation the doubts and the divided counsels that each person has, not knowing how to save his soul from what he must escape, as he knows within himself.

[669] The essential tikun is the strong ratzon without limit, as above. But for this too one needs many true holy sefarim — to strengthen one's ratzon anew each time, each day anew. The essential tikun is through tzedakah. Therefore the tzedakah given for these sefarim is more precious than anything — for this is the essential tikun of tzedakah.

[670] As our Sages said (Koheles 5:9): "Oahaiv kesef loa yisba kesef, oomee ohaaiv behamoan loa sivoo'ah" — "He who loves money will not be satisfied with money; he who loves abundance will have no harvest" — which our Sages expounded (as cited by Rashi): even one who loves mitzvos will not be satisfied, etc. — unless there is among them a mitzvah that endures forever, such as writing a Sefer Torah and building the Bais HaMikdash, etc. All the more so when one's tzedakah brings merit to the many through new holy sefarim — the aspect of the endurance of the Torah for every person, to nullify the doubts, etc. — certainly his reward is without end and his tzedakah endures forever. For at every time, in all future generations, he brings merit to Yisrael that the Torah endure through him. Fortunate is he!

[671] This is (Tehillim 106:3): "Ashrai shomrai mishpat" — "Fortunate are those who guard justice" — the Torah — that he guards it from being forgotten by bringing merit to the many through holy sefarim, as above. And this is: "Oasai tzedakah bichol ais" — "those who do righteousness at all times" — for at all times his tzedakah is active, as they study the sefarim that bring the endurance of Torah into the world.

[672] For the essential reason the Sages permitted writing the Oral Torah was because of the abundance of forgetfulness — as our Sages said. And forgetfulness is drawn from the chait ha'Aigel, as our Sages said: "Had the luchos (-Tablest) not been broken..." The chait ha'Aigel was the aspect of doubts (as in §30 above). Therefore they permitted writing the Oral Torah for the sake of "ais la'asoas laHashem" — "It is a time to act for Hashem" — to nullify the doubts, etc.

[673] This is: "Az nidbiroo yeer'ai Hashem eesh el rai'aihu, vayakshaiv Hashem va’yishma, va’yikasaiv saifehr zeekaroan lifanav — yeer'ai Hashem oolichoashvai Shimoa." — "Then those who fear Hashem spoke to one another, and Hashem listened and heard, and a book of remembrance was written before Him — for those who fear Hashem and contemplate His Name." Our Sages expounded this on the strengthening of the ratzon, as they said (Berachos 6a): "What is 'oolichoashvai Shimoa'? Even one who merely thought to do a mitzvah and was unable — it is considered as though he did it." Meaning: one who has only good ratzon to do His will — it is counted as though he did it. Through this, a sefer is written — the aspect of "va’yikasaiv saifehr zeekaron lifanav."

[674] The more sefarim are written and composed, the more the ratzon is strengthened. And the more the ratzon is strengthened, the more sefarim are made — the aspect of "asoas sefarim harbai ain kaitz" — for this cycle repeats. This is: "Az nidb'ru yir'ai Hashem eesh el rai'aihu..." — the God-fearing speak to one another about the strengthening of the ratzon. They speak with one another in yir'as Shamayim and yearn for Hashem — the opposite of the deniers of the Ratzon who are mentioned first in this passage (Malachi 3:14-16), which speaks of those who cast doubt upon the Ratzon: "Amartem shav avoad Elokim... gam nasnoo oasai rishah..." — "You have said: 'It is useless to serve God...' and even the evildoers have been built up..." And it concludes: "Az nidbiroo yeer'ai Hashem..." — as Rashi explains: the God-fearing and worthy ones speak with each other not to be swayed by their words, chas vishalom. Meaning: not to deny and not to cast any doubt upon the Ratzon. Through this: "Va’yakshaiv Hashem va’yishma va’yikasaiv saifehr..." unto "oolichoashvai Shimoa" — through this holy sefarim multiply and the ratzon is strengthened each time more, as above.

The Twenty-Four Books and the Twenty-Four Priestly Watches

Laws of the Morning Blessings 5:39

§39

[675] This is what our Sages expounded (Tanchuma Vayailech 1), cited by Rashi: "oochimasmiroas nitoo'im" — "like well-fastened nails" — hints at the twenty-four books of the Torah [i.e. Tanach] and the twenty-four priestly and Levite watches. For the abundance of holy sefarim of the Oral Torah that clarify the doubts in the Written Torah (which is contained in the twenty-four books) — all of which is the aspect of the strengthening of the ratzon for all generations forever — all this is the aspect of the tikun of the upper all-encompassing pidyon that sweetens the din of the twenty-four courts. These correspond to the twenty-four books of the Torah: when one blemishes them through retzonos of the Sitra Achra (from which come all the blemishes) — until some overturn the words of the living God and interpret the Torah improperly, interpreting all the verses of Torah, Nevi'im, and Kesuvim according to their evil and bitter path of the wise men of nature, who are the aspect of the metzach of the nachash. Their evil ways are well known — those who follow the path of the philosophers in the wisdom of nature, especially in these generations. May Hashem have mercy.

[676] But through "divrai chachamim kadurvoanoas oochimasmiros nitoo'im ba'alai asoofos nitnoo mairoa'eh echad" — "the words of the wise are like goads and like well-fastened nails; the masters of assemblies — all given by one Shepherd" — which are the twenty-four priestly and Levite watches who serve and guard the holy watch in the Bais HaMikdash, and from them Torah goes forth, as it is written (Devarim 33:10): "Yoaru mishpatecha li'Yaakov viSoarascha li'Yisrael" — "They shall teach Your laws to Yaakov and Your Torah to Yisrael." They explain the twenty-four books of the Torah according to the true interpretations received from person to person back to Moshe Rabbainu, alav hashalom. They clarify His will in every mitzvah in their holy sefarim, according to the thirteen rules by which the Torah is expounded — which are the aspect of the Yud-Gimmel (-13) Tikunay Dikna, etc. All of this is the aspect of the illumination of the upper Ratzon. Through this, the metzach of the nachash — the wise men of nature — is nullified.

[677] Therefore adjacent to this is stated: "Vi'yoasair maihaimah binee heezahair — asoas sefarim harbai ain kaitz" — "And more than these, my son, be cautious: the making of many books is without end." For many sefarim without end are needed to uproot and eradicate their evil da'as from the world, to strengthen emunas haRatzon, and to instill in the heart of every person the strengthening of the ratzon. For it has already been explained above that the essential hold of the deniers who cast doubt upon the Ratzon is through the intensity of the dinim that derive from the chain of dinim of the twenty-four courts, when we do not merit to sweeten them. Therefore, through the words of the wise — like goads and well-fastened nails, the twenty-four priestly and Levite watches who explain the twenty-four books of the Torah at their holy root, explaining everything according to the true interpretations received from Moshe Rabbainu, which are all the strengthening of the ratzon — through this everything is sweetened. Their evil opinions are uprooted from the world, and many holy sefarim are composed that draw and illuminate the strengthening of emunas haRatzon in the world: to know and make known that all of nature is conducted only through His good will, and it is in His power to change nature at any time through the tefillos of Yisrael — as we have already seen with our own eyes through Moshe Rabbainu and through all the tzadikim who came after him until this very day.

The Timing of Kreyas shima — Terumah of the Kohanim

Laws of the Morning Blessings 5:40

§40

[678] This is (Berachos 2a): "Mai'aimaseye koarin es Shma ba'arvis? Meesha'ah shehakohanim nichnasim le'echoal bisroomasan" — "From when does one recite Shma in the evening? From the time the kohanim enter to eat their terumah." They fixed the time of Kreyas shima to the eating of the terumah by the kohanim. For it has been explained that the essential Kreyas shima is the aspect of bitul to the upper Ratzon, etc. — through which one merits the aspect of Kohain, a man of chesed, the aspect of (Yeshayahu 61:6): "Vi'atem koahanai Hashem tikarai’oo" — "You shall be called priests of Hashem," as above.

[679] This is the aspect of terumah that the kohanim eat — for terumah is the aspect of tzedakah, a free-willed offering of the heart. Yisrael must separate from the first of their produce to give sustenance to the kohanim of Hashem, the aspect of (Shemos 25:2): "Mai'ais kol eesh ashehr yeedvenoo leeboa teekchoo es tiroomasee" — "From every man whose heart moves him, you shall take My offering" (and as understood in the Torah "Chavalim nafloo..." [LM I:261], that terumah is the aspect of tzedakah). Through tzedakah one elevates the da'as of the elders, etc., and is included among the elders of kedushah who add kedushah and da'as each day — through which one merits the Ratzon, through which all the dinim in all twenty-four courts are sweetened.

[680] This is the aspect of the forty-nine letters in Shma and Baruch Shaim Kevoad Malchoosoa Li'Oalam Vu’ed, as above. Therefore the measure of terumah is one part in fifty [two out of a hundred] — for the upper Ratzon is the aspect of the fiftieth gate, from which all forty-nine gates are drawn. These gates are the aspect of the forty-nine letters of Kreyas shima, whose essential core is the kootz'a (-the jutting edge) of the letter daled — the aspect of the secret nekudah mentioned above, the aspect of the fiftieth gate that is sealed, hidden, and hinted at only through the secret nekudah of the true tzadik, the aspect of the kutz'a of the daled of "Echad," which is the aspect of yud. All five words — "Shima yisroel Hashem Elokainu Hashem" — are included there, as understood in Tikunai Zohar, for they are the aspect of the five stones of the sling, the aspect of the five smooth stones that Dovid took when he fought Golyas (Shmuel I 17:40, 17:49). Golyas denied the Ratzon and stood for forty days to prevent them from Kreyas shima, as Rashi explains there. Dovid subdued him through the five smooth stones, which are the aspect of the five words of Shima, etc., and he included them all in "Echad." The essential point is the kutz'a of the daled, the aspect of yud; for five times yud is fifty, which is the ultimate upper Ratzon. From there is the essential drawing of the Ratzon to the aspect of the forty-nine gates, which are the twenty-five letters of Shma, in order to sweeten the twenty-four batai dinim through Baruch Shaim Kevoad Malchoosoa Li'Oalam Vu’ed, etc., as above. For stones are the aspect of Ratzon, as explained in the Torah mentioned above, the aspect of "even shilaimah ritzoanoa" — "a whole stone is His will"; see there. And this is the aspect of terumah, which is one out of fifty.

[681] This is the aspect of terumah — one part in fifty. For terumah is the aspect of tzedakah, and through this the essential drawing of the Ratzon occurs — the aspect of the upper pidyon. Therefore terumah specifically belongs to the kohanim — for the essential tikun is to merit the aspect of Kohain: "Vi'atem kohanai Hashem teekarai’oo" — as above. Therefore they linked the time of Kreyas shima to the eating of terumah by the kohanim — for they are one aspect: to be included in the upper Ratzon and to draw from there the sweetening of the dinim, etc. — until all ascend there and their ratzon is always strong for Hashem. For holy eating — the aspect of the kohanim eating terumah — is the aspect of the illumination of the Ratzon that shines especially at the time of eating, as explained in the Torah "Kee mirachamim..." (LM II:7); see there.

Laws of the Morning Blessings 5:41

§41

[682] The essential fixing of the time of Kreyas shima explained in the Mishnah is: from the time that kohanim who were tamai [ritually impure] and immersed — who are not permitted to eat terumah until the setting of their sun (the beginning of the following night), as it is written (Vayikra 22:7): "Oova hashemesh vituhair, vi'achar yoachal min hakodashim" — "The sun shall set and he shall be purified, and afterward he may eat of the holy things" — as explained in the Gemara and in Rashi.

[683] Through this our Sages taught us and hinted to us: the essential mitzvah of Kreyas shima — emunas haRatzon, that everything is conducted through the will of the Creator, the Singular Ancient One, blessed be His Name forever — is to draw upon ourselves this holy emunah anew each and every day. As the Torah warns emphatically in the passage of Kreyas shima (Devarim 11:13-21): "Ashehr Anoachee mitzavichuh ha’yoam" — "that I command you today." Our Sages expounded (Sifri Eikev 41): each day they should be in your eyes like new. They elaborated: it should not be in your eyes like an old edict that no one pays attention to, but rather like a new one that everyone runs to hear — new wonders, etc. As it is written (Aichah 3): "Chadashim labikarim rabah emunasecha" — "New every morning — great is Your faithfulness." For this reason they established Bircas HaMe'oros before Kreyas shima: "Oovitoovoa michadaish bichol yoam tameed ma'asai Viraishis" — "In His goodness He renews each day always the work of Creation" — as explained above. All of this is the aspect of the holiness of the elders of kedushah who add light, kedushah, and da'as each day. They draw the illumination of the Ratzon to all the lower levels, to all the fallen ones in the world, elevating them from shmad to ratzon by instilling in them the illumination of the Ratzon.

[684] But certainly — even though the holy elder-tzadikim do what they do to illuminate the Ratzon and elevate them — nevertheless, each person still has free choice. When the Ratzon illuminates upon him from above, he must strengthen himself to draw the ratzon upon himself, to bind all his thoughts, mind, heart, and da'as to this ratzon — that his longing, yearning, and ratzon always be strong only for the true eternal tachlis. He must add each day anew, strengthening himself in the holy ratzon each time, each day, more and more. Even if whatever passes over him passes — nevertheless, he must never weaken the ratzon under any circumstances. (As explained above, and in Hilchos Araiv, and elsewhere.) The essential thing is to believe that each day completely new things are made.

[685] Therefore one must wait and wait until the day of his salvation arrives. For Hashem sprouts salvations every day — as we say in Bircas Kreyas shima each day: "Oaseh chadashoas... matzmeyach yishoo'oas..." — "He makes new things... He sprouts salvations..."

[686] But even so, one must wait a great deal until his salvation sprouts and is revealed in completeness. All of this the holy Torah hinted to us in the laws of purification of the impure — for most purifications depend on days and time, according to the degree of impurity. For example: those with greater impurity — a person who became tamai through a corpse, a zav (-emission), or a metzora (-lepor) — must wait seven days, etc. A ba'al keri (-emission) and the like must wait one day until the setting of his sun and the beginning of the following day. All of this is the above aspect: each day, completely new things are made. Therefore, one who became tamai and wishes to become tahor must immerse in a mikveh — to draw upon himself kedushah and taharah from the supernal Mikveh, the Mikveh of Shavuos, the Mikveh of the fiftieth gate, as written in the kavanos of the Arizal and brought in the Torah "Ooviyoam habeekurim — hastara" (Siman 56) [LM I:56]; see there. For from there taharah is drawn for all who immerse in a mikveh.

[687] After one has begun to be purified through the holy mikveh, the purification is still not complete — one must wait until the setting of the sun of that day and the beginning of the following day, as it is written: "Oova hashemesh vituhair, vi'achar yoachal min hakodashim" — "The sun shall set and he shall be purified, and afterward he may eat of the holy things." This teaches that the drawing of taharah and kedushah depends on days: with each new day that comes, additional kedushah is renewed from above. For only for this reason does Hashem sustain the worlds from the six days of Creation until the end — at every moment He creates day and night, etc. Each and every day of all the days of the world is a completely new creation — for this day has never existed before. Every person must take this to heart and give thanks to His Name with a complete heart for this each day, saying "Oovitoovoa michadaish bichol yoam tameed ma'asai Viraishis" with a complete heart each day — as explained above.

[688] The essential renewal each day is only in order to draw and illuminate from His supernal kedushah upon us anew — to awaken us to renew ourselves each day with new and strong retzonos for Hashem.

[689] Therefore the tamai person who immersed and began to be purified is not permitted to eat terumah until the setting of his sun and the arrival of the following day. For given his impurity — even though he began to purify himself and immersed in a mikveh — he does not fully exit his impurity until he waits for the beginning of the following day, when a new day, new kedushah, and new holy retzonos are drawn. Then specifically he becomes tahor to eat of the holy things.

[690] This is the secret of the Sefirah — that Yisrael must count seven weeks, like the counting of the days of niddah to purify from impurity — as explained in the Zohar HaKadosh and the writings of the Arizal. For it is impossible to be fully purified until one merits kabbalas haTorah — only through waiting and counting the seven weeks. The essential thing is to strengthen oneself during all these days when one has not yet merited complete purification (the aspect of kabbalas haTorah) — strengthening oneself each day with strong, new retzonos, etc. He should be very, very strong in this through whatever passes over him — until he merits the day of his salvation, the aspect of his complete purification, when he can eat of the holy things. Understand this well.

[691] Therefore our Sages linked the time of Kreyas shima to the time when the kohanim who became tamai may eat their terumah after the setting of their sun — hinting at all the above: that each and every day one must draw upon himself emunas haRatzon completely anew. For each day completely new things are made, and upon this depends all one's purification and kedushah. All of this is the aspect of Kreyas shima — the aspect of "Ashehr Anoachee mitzavichhu ha’yoam" — "each day they should be in your eyes like new," as above.

Laws of the Morning Blessings 5:42

§42

[692] It is also easy for the understanding person to see that this verse — "Oova hashemesh vituhair, vi'achar yoachal min hakodashim" — "The sun shall set and he shall be purified, and afterward he may eat of the holy things" — hints at the setting of one's sun on one's final day, at the time of one's passing. This is the aspect of the setting of the sun of all the days of one's life. For some, the completion of purification is merited only after the final setting of one's sun. As our Sages said (Yoma Ch. 6): there are many cases where, even though a person did teshuvah and suffered — still, teshuvah and Yom Kippur and suffering only hold matters in abeyance until the day of death, which atones.

[693] Therefore, whoever is in this state: if he falls, chas vishalom, in his spirits because of what passes over him — he will not merit, even after the day of death (after the setting of his sun), to eat of the holy things. For certainly one who is completely tamai and has not immersed at all — the setting of the sun does not help him. Rather, it is the one who toiled all his days through everything that passed over him, who strengthened himself in the ratzon and immersed in the mikveh and began each day to purify himself — even though he did not succeed in purifying himself completely — nevertheless, no good ratzon is ever lost, all the more so good speech and good deeds.

[694] He will merit that his purification be completed after the final setting of his sun — the aspect of "Oova hashemesh vithhair, vi'achar yoachal min hakodashim" — which is his good portion in the World to Come, which he will merit immediately after the setting of his sun. He will not need to be reincarnated or suffer what must be suffered by one who did not prepare himself at all during his lifetime.

[695] For on that final day, everything gathers together: all the good he seized in this world each day, and every good ratzon he had each day throughout his life. Only this is his hope and his eternal endurance. Then each person will know and understand the difference between one who strove and pursued the tachlis with strong retzonos each day — even though he did not merit it in completeness — and one who did not strive at all. As it is written (Malachi 3:18): "Vi'shavtem oori’eesem bain tzadik lirasha..." — "You shall return and see the difference between a righteous person and a wicked one..." — that there will be a difference even between one who reviewed his chapter a hundred times and one who reviewed it a hundred and one times (Chagigah 9b) — all the more so between one who strives and one who does not.

[696] The essential thing is according to one's closeness to the true tzadikim who are included among the elders of kedushah, who are engaged in elevating all those who have fallen and are very, very far — from their place to the upper Ratzon, as above. Fortunate is one who takes hold of them!

The Three Parshiyos of Kreyas shima and the Three Regalim

Laws of the Morning Blessings 5:43

§43

[697] This is the aspect of the three parshiyos of Kreyas shima: "Shma," "Viha’yah eem shamoa'a," and "Va’yoamehr" — the parshah of tzitzis that was established in Kreyas shima. These three parshiyos correspond to the three regalim — the Mikra'ai Kodesh — in which the Ratzon is revealed, as explained there in the Torah "Vi'es ha'orvim" [LM I:215].

[698] In detail: Parshas Shma corresponds to the aspect of Pesach, which is the aspect of the revelation of the Ratzon in general. For on Pesach was the essential Yetzias Mitzrayim, with exceedingly awesome signs, through which it was revealed to all eyes that everything is conducted by His will, may He be blessed, alone. This is the aspect of Parshas Shma, which is the aspect of accepting the yoke of the kingdom of Heaven in general. That is, in Parshas Shma we reveal that Hashem is One and everything is through His will, may He be blessed, alone, and it is fitting for us to accept upon ourselves the yoke of His kingship, for He alone is the single King and there is none besides Him. This is the aspect of Pesach, when it was revealed that everything is through His will, may He be blessed, and He alone rules in the world. But His specific retzonos — by what we should merit to serve Him and do His will — were not yet revealed in detail until the holy festival of Shavuos, when we received His holy Torah: all the Ten Commandments, in which all 613 mitzvos are included. Through them He revealed to us His specific retzonos: that His will is that we serve Him through these mitzvos, to guard Shabbos and the rest of the mitzvos, all of which are His retzonos. This is the aspect of "Viha’yah eem shamoa" — the aspect of accepting the yoke of the mitzvos.

[699] "Viha’yah eem shamoa'a" corresponds to Shavuos — the aspect of the acceptance of the yoke of mitzvos. This is the aspect of what is written there [LM I:215]: one must bind all the retzonos to the Ratzon of Hashem — the Ratzon within retzonos. All of this is accomplished through the Torah received on Shavuos through Moshe Rabbainu. Through the Torah and mitzvos, all retzonos are bound to the Ratzon of Hashem (as explained above regarding Bircas Ahavas Olam; see there). All of this is merited through tzedakah, as written there. Therefore on all the regalim one is especially obligated to give tzedakah, as it is written (Devarim 16:11, 16:16-17): "Visamachta lifnai Hashem Elokecha... atah oovincha... vihagair viha’yasoam..." — "You shall rejoice before Hashem your God — you and your son... and the convert and the orphan..." — "If you gladden Mine [the poor], I will gladden yours," etc. (as Rashi explains). Similarly, one is obligated to bring many korbanos, as it is written there: "Viloa yairah'eh es pinai Hashem raikam, eesh kimatnas yadoa..." — "One shall not appear before Hashem empty-handed; each man according to the gift of his hand..." For korbanos are the aspect of a free-willed offering of the heart — the aspect of tzedakah — as they are included in a single verse (Devarim 23:24): "Motza sifasecha tishmor" — "Guard what your lips have uttered," said regarding korbanos, up to "bifeecha" — "with your mouth" — this refers to tzedakah, as our Sages said (Rosh HaShanah 6a).

[700] This was through the Airev Rav (-Mixed Multitude) with the chait ha'Aigel (-sin of the calf), which is avodah zarah — kefiros drawn from the metzach of the nachash — and essentially through the doubts mentioned above that returned and overpowered, casting doubt upon the Ratzon, in the aspect of "Ki zeh Moshe ha'ish lo yadanu meh hayah lo" — "For this man Moshe — we do not know what has become of him," as mentioned above (§30). The essential tikun was in Elul and Tishrai, during the final forty days from Elul until Yom Kippur, which are days of Ratzon, until in Sukkos, Hoshana Rabbah, and Sh'mini Atzeres the tikun is completed each year, as is known. Sukkos is the third regel, the completion of the three regalim, and it is in the aspect of Parshas Va’yoamehr in Kreyas shima, the parshah of Tzitzis, which is the tikun of the garments. This is the aspect of Sukkos, the Clouds of Glory, the aspect of (Iyov 38:9): "Bisoomee anan livooshoa" — "when I made the cloud its garment."

[701] Sukkos is the third regel — the completion of the three regalim — and is the aspect of Parshas Va’yoamehr (Parshas Tzitzis) in Kreyas shima. Tzitzis are the tikun of the levushim [garments] — the aspect of Sukkos, the Clouds of Glory, the aspect of (Iyov 38:9): "Bisoomoa anan livooshoa" — "When He set a cloud as its garment." This is the aspect of the completion of the tikun accomplished through abundant tzedakah. Therefore on Sukkos one is especially obligated to bring many korbanos (which are the aspect of tzedakah) — for then the prohibition of bal ti'achair [do not delay your vow] takes effect, as our Sages said (Rosh HaShanah 4a). For Sukkos is the aspect of abundant tzedakah — the aspect of korbanos — for one must give tzedakah greatly to worthy poor people, in order to strengthen the ratzon each time so that doubts are no longer cast, as above.

[702] All of this is the aspect of tzitzis — the tikun of the garments, the aspect of tzedakah, the aspect of (Iyov 29:14): "Tzedek lavashtee va’yalbeeshainee" — "I clothed myself in righteousness and it clothed me." Therefore, the Torah generally mentions the distress of the poor person in his clothing and covering when warning about tzedakah, as it is written (Shemos 22:26): "Kee hee chsoosoa livadoa, hee simlasoa li'oaroa..." — "For it is his sole covering, his garment for his skin..."; and (Devarim 24:13): "Vishachav bisalmasoa oovairachecha..." — "He shall lie down in his garment and bless you..."; and (Yeshayahu 58:7): "Kee seereh aroam vicheeseesoa..." — "When you see the naked and cover him..."; and (Iyov 31:19): "Eem ehreh oavaid meebilee livoosh" — "If I see one perishing without clothing" — and so on in many places.

[703] For tzedakah elevates and rectifies the blemish of the fallen da'as of the days that fell through the elders who lack completeness, etc. — as explained there: from there the metzach of the nachash draws the wisdom of nature, etc. The essential blemish of all the evil wisdoms of the nature-philosophers stems from the blemish of the levooshim — through blemishing the mitzvos of the Torah, which are all the aspect of levushim, constrictions, and vessels to receive through them the attainment of His will. For in truth His will alone rules the world — but for the sake of free choice and the sustaining of the world, He concealed, hid, and clothed His will in many, many concealments. One must make many holy levushim through the mitzvos of the Torah, in order to attain through them the illumination of the upper Ratzon.

[704] For the aspect of the Ratzon itself is impossible to receive directly — the abundance of light causes the aspect of shattering of the vessels. Too much oil extinguishes the lamp. From there come all the errors and kefiros of the nature-philosophers, who come from the contamination of the primordial serpent, from the metzach of the nachash. They want to attain His blessed Godliness immediately, without the aspect of holy vessels and levushim. Therefore the beginning of the tikun of the aitz hada'as tov vira was through the aspect of levushim, as it is written (Beraishis 3:21): "Va’ya’as Hashem Elokim li'adam ooleeshtoa koasnoas or va’yalbeeshaim" — "Hashem God made for Adam and his wife garments of skin and clothed them." For initially they were both naked and unashamed; they did not need physical garments, only very fine and spiritual ones, the aspect of "kasnoas or" [garments of light, with an alef]. Therefore, in truth, they were commanded: "Oomai'aitz hada'as tov vira loa soachloo meemenu" — "From the tree of knowledge of good and evil do not eat" — for from there come all the evil inquiries of the nature-philosophers, as brought in the holy sefarim. But after the serpent incited them and seduced them to eat from there until they came to kefiros, as our Sages said (Sanhedrin 38b), through entering the inquiries of the aitz hada'as without levushim — therefore afterward, when Hashem engaged in tikunim, He made them levushim, the aspect of "kasnos or" [garments of skin, with an ayin]. For now the essential tikun is through tikun of the levushim — the aspect of tzitzis and tefillin, which are levushim of the Shechinah who is impoverished in galus, the aspect of: "Kee hee chisoosoa livadah... da (-this is) tzitzis..." (Tikunim 69).

[705] Therefore tzitzis is the aspect of tzedakah — the tikun of the levushim — through which the metzach of the nachash is subdued and the revelation of the Ratzon is strengthened, as above. This is the aspect of Sukkos — the completion of the tikun of the regalim, the aspect of "Bisoomoa anan livooshoa" — as above. This is the third parshah of Kreyas shima — Parshas Tzitzis — in which Yetzias Mitzrayim is mentioned, for then was the essential revelation of the Ratzon and all the three regalim, as above. Therefore the word tzitzis is mentioned three times in Parshas Tzitzis — corresponding to the three regalim.

[706] Therefore the fulfillment of the entire Torah is through tzitzis, as it is written (Bamidbar 15:39-40): "Viloa sasooroo acharai livavchem" — "Do not stray after your hearts" — this refers to heresy (Berachos 12b); "Lima'an tizkiroo va'aseesem es kol mitzvoaseye, vihyeesem kidoashim lailoakaichem..." — "So that you remember and do all My mitzvos, and you shall be holy unto your God..." For the essential fulfillment of the Torah is through tzitzis — the aspect of the tikun of the levushim, the aspect of tzedakah — which subdues the metzach of the nachash that seeks to nullify the entire Torah, chas vishalom, through their evil opinions of the nature-philosophers who draw from there. As also explained in the Torah "Mishpatim" (LM I:7): tzitzis is the aspect of emunah, etc., and nullifies the schemes and counsel of the nachash — as explained there on the statement of Rabbah bar bar Chanah: "Come, I will show you Har Sinai — scorpions surround it" — which are the counsel of the nachash — "and white donkeys stand there" — the aspect of tzitzis that subdue them, etc., and sustain the Torah; see there.

The Menorah — The Neshamah as a Lamp

Laws of the Morning Blessings 5:44

§44

[707] This is the aspect of (Bamidbar 8:2): "Biha'aloascha es hanairoas el mool pinai hamenorah ya'eeroo shiv'as hanairoas" — "When you kindle the lamps, toward the face of the Menorah shall the seven lamps give light." For the neshamah is called a lamp, as it is written (Mishlai 20:27): "Nair Hashem nishmas adam, chofais kol chadrai vuten" — "The lamp of Hashem is the soul of man, searching all the chambers of the innards." The essential root of the neshamah is the aspect of ratzon (as brought in Hilchos Araiv). Therefore it is called nefesh — a word meaning ratzon [will, desire]. Therefore it is called a nair [lamp] — for the intensity of the ratzon is like a burning lamp, the aspect of (Shir HaShirim 8): "Kee azah kamavess ahavah..." — "For love is as strong as death..." This is the intensity of the ratzon, love, and yearning for Hashem. And it says there: "Rishafehah rishpai aish shalhevesy-a — ma’yim rabim loa yoochloo lichaboas es ha'ahavah..." — "Its sparks are sparks of fire, a flame of God — many waters cannot extinguish the love..." For the intensity of the love and ratzon for Hashem burns like sparks of fire, a flame of God — from which all the holy lamps are kindled, the aspect of "li'anhara bootzinin li'adlaka shragin" — "to illuminate the candelabra, to kindle the lamps." This is the light of the neshamah — called the lamp of Hashem — that is kindled and illuminates through the intensity of the holy ratzon that burns for Hashem with sparks of fire, a flame of God.

[708] The essential light and lamp of the neshamah must illuminate in every kind of darkness and shadow of death — for only for this purpose did the neshamah descend to this world, to be clothed in such a coarse, physical body. For the physicality of the body and this world is called darkness, and from the extremity of the darkness it would have been impossible to survive. Therefore, when the angels descended to this world, they stumbled greatly, as our Sages said. But the neshamah is drawn from a very exalted place, from the upper Ratzon. Therefore it has the power, if it so wills, to stand in this battle. For if it strengthens itself to hold onto its root, which is the aspect of Ratzon — meaning that it never abandons the good Ratzon no matter what passes over it — through this it can always prevail against the darkness of the body and this world. For the force of the Ratzon is the aspect of a light and a lamp that illuminates for a person in every kind of darkness and shadow of death, in the aspect of (Tehillim 18:29-30): "Kee atah ta'eer nairee, Hashem Eloakeye yagee'ah chashkee" — "For You illuminate my lamp; Hashem my God brightens my darkness." Through this (ibid.): "Kee vicha arootz gidood, oovEloakeye adaleg shoor" — "For through You I run upon a troop, and through my God I leap over a wall" — I can prevail against all the troops and armies, against the iron wall that seeks to separate, chas vishalom, between me and my Father in heaven. For however things may be, my heart still burns with sparks of fire, a flame of God for Hashem, which many waters cannot extinguish. This is the aspect of (Tehillim 139:12): "Gam choashech loa yachsheech meemeka, vileyelah ka’yoam yu'eer..." — "Even darkness does not darken before You, and night shines like day..." And the aspect of (Michah 7): "Al teesmichee oyavtee lee, kee nufaltee kamtee — kee aishaiv bachoashech, Hashem or lee" — "Do not rejoice over me, my enemy! Though I have fallen, I shall arise; though I sit in darkness, Hashem is a light unto me." All this is through the force of the Ratzon, the essential kedushah of the neshamah at its root, which is therefore called a lamp, for it illuminates like an actual lamp in every kind of darkness.

[709] This is the aspect of the seven lamps — for the neshamah is comprised of all seven midoss, as is known. There are seven holy midoss that are the totality of everything, and corresponding to them there are seven evil midoss — the aspect of the seven good cows and the seven bad cows, etc.; the aspect of seven good days and seven bad days. A person comes to this world to be tested: he will pass through many kinds of darkness comprised of seven. This is the aspect of the seven chambers of Gehinnom in which a person is punished, chas vishalom, when he does not stand in the test and stumbles. This is the aspect of (Daniel 4:13): "Visheevuh eeduneen yachlifoon aloahee" — "Seven seasons shall pass over him."

[710] Especially one who wants to begin to enter avodas Hashem and draw close to Hashem in some way — the more one strives and works to detach himself from evil and draw close to good, the more they provoke and overpower him, as our Sages said (Sukkah 52a): "Kol hagadol maichavairoa yitzroa gadol meemenu" — "Whoever is greater than his fellow, his evil inclination is greater." As it is written (Tehillim 142:4): "Bi'oarach zoo ahalaich tumnoo fach lee" — "In this very path that I walk, they have laid a trap for me." Regarding this Dovid cried out (Tehillim 69:3, 69:15): "Tuvatee beyvain mitzoolah vi’ain mu'umud..." — "I have sunk in deep mire and there is no foothold..." And (Tehillim 88:7): "Shatanee bivor tachteyoas, bimachashachim bimtzoaloas..." — "You have placed me in the lowest pit, in darkness, in the depths..."

[711] For all of this, the essential counsel and strategy is the overpowering of the holy Ratzon: when a person strengthens himself however he can, through whatever passes over him, never to abandon the holy Ratzon, and to begin each day anew with strong new retzonos for Hashem yisburach, etc. Then the Ratzon of kedushah, which is the essential kedushah of the neshamah, as mentioned above, illuminates for him like an actual lamp in every kind of darkness in the world. Therefore they are the aspect of the seven lamps, for one must illuminate in every kind of darkness comprised of seven, from which come all the falls in the world, chas vishalom, in the aspect of (Mishlai 24:16): "Kee sheva yeepoal tzadik vikam" — "For the righteous one falls seven times and rises." For every member of Yisrael is called a tzadik, as it is written: "Vi'amaich koolam tzadikim..." — "Your people are all righteous..." Especially one who wants to draw close to Him, may He be blessed, must inevitably pass through many, many kinds of darkness, virtually without measure. His entire survival through all kinds of falls, chas vishalom, is through the Ratzon, which is called the lamp of Hashem, and is included in the aspect of the seven lamps that illuminate in all the midos comprised of seven, to rise from all the falls, from darkness to great light, in the aspect of "Kee sheva yeepoal tzadik vikam."

[712] But it is impossible to merit this except through binding oneself to the true tzadikim — the aspect of Moshe — who departed in Ra'ava diRa'avin, the Ratzon of retzonos. He stands between shmad and ratzon, making gairim and ba'alai teshuvah in the world — elevating them from shmad to ratzon. For only he illuminates and instills the intensity of the holy ratzon in every single person. Even if one has fallen, chas vishalom, to whatever place — he instills in him too the ability to overpower himself with the intensity of the good ratzon. Through this he elevates him from shmad to ratzon.

[713] This is: "Biha'aloaschhu es hanairos" — "When you kindle the lamps" — when you wish to kindle and elevate the holy lamps, which are the aspect of the nefashos of Yisrael, so that they burn for Hashem yisburach and their lamp goes on and shines in every kind of darkness, as mentioned above: "El mool pinai hamenorah yu'eeroo shiv'as hanairos" — "Toward the face of the Menorah shall the seven lamps give light." "P'nai hamenorah" — "the face of the Menorah" — is the aspect of the tzadik, who is the aspect of Moshe, who is the aspect of the face of the Menorah, from whom the entire pure Menorah — the totality of the neshamos of Yisrael — draws its light. For he is the root of them all. Therefore he is called "p'nai hamenorah," for panim means Ratzon [face/will], as explained there in the Torah "Vi'es ha'orvim" mentioned above. Therefore He warned the Kohanim, who are the aspect of the elders of kedushah who are engaged in elevating the nefashos of Yisrael to the aspect of "Vi'atem Kohanai Hashem teekurai'oo" — "You shall be called priests of Hashem," as mentioned above, that they should always intend to elevate and bind the seven lamps, which are the totality of the neshamos comprised of seven groups, and each neshamah and nefesh is comprised of seven midoss, toward the face of the Menorah — the tzadik, the aspect of Moshe — who instills the force of the holy Ratzon in every heart, so that one never abandon the good Ratzon. Through this they will ascend and be kindled and illuminate, and no darkness will be able to darken them, for their lamp will not be extinguished, being bound to the tzadik, the aspect of Moshe, the aspect of Mashiach, of whom it is said: "Kee biShaim kodshicha nishbata loa sheloa yichbeh nairoa li'oalum vu’ed" — "For by Your holy Name You have sworn to him that his lamp shall not be extinguished forever."

Laws of the Morning Blessings 5:45

§45

[714] Therefore Parshas Hadlakas Nairoas HaMenorah is juxtaposed to the dedication of the Mishkan in this parshah. So too in Parshas Tetzaveh it is juxtaposed immediately after all the making of the Mishkan and its vessels described in Parshas Terumah — and then immediately begins with the mitzvah of lighting the Menorah lamps, not yet speaking of any korbanos, only of the lamps of the Menorah. As explained in the Midrashim regarding the greatness of the Menorah and its lamps — for the essential purpose of the Mishkan was to rectify the chait ha'Aigel, which was avodah zarah, as our Sages said. The Mishkan in its entirety is the aspect of tzedakah — the aspect of "Mai'ais kol eesh ashehr yeedvenoo leeboa teekchoo es tiroomusee" — "From every man whose heart moves him, you shall take My offering." For tzedakah rectifies the blemish of the impaired elders, etc., and strengthens the holy ratzon drawn through the elders of kedushah.

[715] For Moshe saw the great provocation of the Satan — who has such power to provoke a person in this world: after taking them out of Mitzrayim with such awesome signs, splitting the sea, giving the Torah with thunder and lightning and such awesome and trembling revelation of Godliness — after all this, he still caused them to stumble through the Airev Rav in the blemish of avodah zarah of the Aigel, the aspect of shmad. Therefore, when Hashem was appeased through the final forty days of ratzon from Elul until Yom Kippur, He commanded them to make the Mishkan. The Mishkan in its entirety is the aspect of a free-willed offering of the heart — tzedakah — in order to strengthen the holy ratzon. For in the Mishkan and Bais HaMikdash were all the korbanos that came for the sake of ratzon, as it is written (Vayikra 19:5): "Leertzoanchem teezbuchoohoo" — "You shall slaughter it for your acceptance."

[716] Therefore He mentions first, immediately, Parshas HaMenorah in Parshas Tetzaveh and Parshas Biha'aloscha — for this is the essential thing: one must strengthen the ratzon with such great intensity that it illuminates forever and is never interrupted through any kind of darkness that passes over every person according to his situation. This is the aspect of the Menorah — the aspect of "liha'aloas nair tamid" — "to kindle an eternal lamp," as above. This is accomplished in every person and at every time, in every generation. Through whatever passes over a person, his essential tikun is through the intensity of the ratzon — through which everything is elevated from shmad to ratzon.

[717] For the essential aspect of avodah zarah and shmad is the aspect of the desire for money and the burden and bitterness of earning a livelihood — through which the Satan causes every person to fall in his da'as toward naturalism, wanting to distance him from emunah in hashgachah and the upper Ratzon. Because of this, one constantly worries about money and livelihood — seeing that his sustenance has diminished. And some have much money but desire more and more. All of this is drawn from the kefiros in the Ratzon and hashgachah, which is the aspect of shmad and avodah zarah — for all avodah zarah is rooted in money, as written in the Torah "Tzeeveesa tzedek..." (LM I:23).

[718] The tikun for this is the aspect of the Mishkan — tzedakah to worthy, truly upright poor people. For the thirty-nine forbidden labors of Shabbos are derived from the Mishkan, and all commerce and craftsmanship are included in the thirty-nine labors. Every person must give abundantly in tzedakah and intend to draw upon himself the kedushah of the Mishkan that Moshe made with such tikunim — to rectify for all generations the chait ha'Aigel (avodah zarah, the aspect of the desire for money). For the Mishkan contained all the supernal colors clothed in silver, gold, copper, techailes, argaman, etc. — which at their root are very exalted, the essential glory of the Creator. But below they have fallen greatly, until most people's distancing from Hashem is through the burden of money and possessions — all included in silver, gold, copper, etc.

[719] One who binds himself to the true tzadikim of the generation, the aspect of Moshe, and gives abundant tzedakah for the sake of heaven (not for self-glorification) — through this the illumination of the Ratzon shines upon him from the aspect of Moshe, until it illuminates for him in every kind of darkness to rise from there, as above. For the Mishkan was made with such kedushah that even in its destruction it protects Yisrael — the aspect of (Shemos 38:21): "Aileh fikoodai haMishkan — Mishkan" — "Mishkan" repeated: the Mishkan in its building and in its destruction. The aspect of (Bamidbar 24:5): "Mah toavoo oahalechuh Yaakov, mishkinoasecha Yisrael" — "How goodly are your tents, Yaakov; your dwelling places, Yisrael" — which our Sages expounded: even when they are destroyed, they protect Yisrael.

[720] For this reason they erected the Mishkan each time and dismantled it themselves, and traveled with it from place to place in the wilderness — a place of darkness and gloom, a place of serpent, fiery snake, and scorpion, etc. — and afterward erected it again. This was to teach for all generations: even when the Mishkan is dismantled and destroyed, it protects them. If they constantly bind their ratzon to the kedushah of the Mishkan and the Bais HaMikdash and its vessels — all through the power of the true tzadikim who are engaged in building the Mishkan in every generation, as explained in the Torah "Azamrah..." (LM I:282) — through this they can pass through all the wildernesses safely, through every kind of darkness and shadow of death, even when passing, chas vishalom, through a place of serpent, fiery snake, scorpion, and thirst, etc. One who wishes to approach holiness must inevitably pass through these places — especially one who has already stumbled in what he stumbled, and wishes to return. He must inevitably pass through these places — as the Rebbe z"l said regarding the statement of our Sages: "Bihaynoo di'u'al..." — "this one that it entered..." (see the Torah "R'tzitza," Siman 27 [LM I:27]). From all of them Hashem will save us through the intensity of the holy ratzon — which one merits through binding to the true tzadikim, as above.

[721] Therefore He mentions first the making of the Menorah after the making of the Mishkan — for the Menorah and its lamps are the essential light of the Ratzon that illuminated in the Mishkan and Bais HaMikdash. Through this one rises from every kind of darkness in the world — the aspect of (Tehillim 18:29): "Kee atah tu'eer nairee..." — "For You illuminate my lamp..." — as above.

Laws of the Morning Blessings 5:46

§46

[722] For this reason Moshe found the making of the Menorah exceedingly difficult, as our Sages said — and it is explained at greater length in Midrash Rabbah, Parshas B'ha'aloscha Ch. 16, and cited in the Yalkut Reuveni, Parshas Terumah. He found it extremely difficult. Even when Hashem revealed it to him, he forgot how to make it when he descended. He went back up and asked, and it was explained to him, and he forgot again — and so on several times. Until HaKadosh Baruch Hu said to him: "Go to Betzalel and he will make it immediately," etc. Betzalel made it at once. Moshe began to marvel and said: "I was shown it by HaKadosh Baruch Hu many times and I could not manage to make it — and you, who never saw it, made it from your own understanding? Betzalel — you must have been standing in the shadow of God when HaKadosh Baruch Hu showed me how to make it!" Every observer is astounded by this: how can it be that Moshe did not know and struggled many times, while Betzalel made it immediately? And if it was because he stood in the shadow of God when Hashem showed Moshe how to make it — surely Moshe himself was standing there, and Hashem Himself taught him and revealed its making to him time after time, and still he struggled so greatly!

[723] And Betzalel, who only stood off to the side in the shadow of God, managed to make it at once — "If Rebbi (-Rabbi Yehuda Hanasi) did not teach it, from where would Chiya know it?" (-so how would Betzalel know anything other than what he received from Moshe).

[724] But what is possible to understand from afar — for we are obligated to strive and explain the holy, exceedingly profound words of our Sages — is this: Certainly Moshe struggled greatly, many times, with the making of the Menorah, which is the aspect of making such a holy and awesome vessel that could illuminate through it the illumination of the holy Ratzon in all Yisrael, in every single person of Yisrael, through whatever passes over him all the days of his life. In every kind of darkness and in every kind of descent and fall that passes over him, through all of them the force of the Ratzon should shine for him, so that he can rise from them all, as mentioned above. For certainly it is very difficult to grasp the making of such a wondrous vessel. Especially since Moshe had already seen with his own eyes what happened in this world: after all the awesome signs that he performed with Yisrael in Yetzias Mitzrayim, Kreyas Yam Suf, and Mattan Torah, etc., afterward they did what they did, as mentioned above. He understood and saw how exceedingly difficult it is to help a being with free choice. Therefore he could not grasp and bring into his da'as the making of the Menorah, which is the aspect of the illumination of the Ratzon through such wondrous tikunim as are hinted in the seven branches of the Menorah, the eighteen flowers, the nine bulbs, and the twenty-two cups — which all total forty-nine, corresponding to the forty-nine days of the Sefirah through which Yisrael passed, and afterward they received the Torah on the fiftieth day, as all this is explained in the kavanos of the Arizal. And it is brought that this is the root of the Torah, the aspect of the fiftieth gate, which is the root of the Torah that Moshe did not attain during his lifetime, but only at the time of his histalkus, when he ascended there. For there is the aspect of the upper Ratzon, the aspect of the Ratzon that is in all retzonos, which instills the force of the holy Ratzon in the heart of all Yisrael, so that it should illuminate for them in every kind of darkness, etc., as mentioned above. Therefore he struggled greatly over this.

[725] But Betzalel — the aspect of the worthy student — understood and saw "in the shadow of God": that the reason Moshe struggled so much was precisely because of his great humility. He was exceedingly humble and did not wish to credit himself — as explained elsewhere in the Ra'aya Mehemna, Parshas B'ha'aloscha. Because of his humility he struggled so greatly and could not understand how he could make a Menorah with such tikunim that the Ratzon would illuminate forever. For he understood that the matter depended on him — that he would need to be so included in the upper Ratzon that he could instill the Ratzon forever in all Yisrael. And in his humility, he could not fathom having such power. Therefore he struggled enormously.

[726] But Betzalel, his student, perceived from afar the greatness of his master Moshe — that on the contrary, precisely because of his great humility, he was included in the ultimate bittul in the upper Ratzon. For there one cannot be included in completeness except through the ultimate humility and bitul, like Moshe. Therefore Betzalel — the aspect of the student — was able to grasp how to make it immediately. For he said: "I am confident in the power of the Elder — Moshe Rabbainu — that I will certainly make it and complete it properly. For I believe in the power of my master, who will certainly complete and complete and instill the illumination of the Ratzon in this world, until it illuminates for them in every kind of darkness." For the true tzadik cannot know his own greatness — from the greatness of his bittul and humility — as well as the aspect of the student can perceive it from afar. For the student understood that precisely because Moshe struggled so much over its making (which was because of his humility) — through this very thing the tikun of the Menorah would be completed: the illumination of the Ratzon. Therefore specifically Betzalel made it properly — all through the power of Moshe his master, as above.

Laws of the Morning Blessings 5:47

§47

[727] This is the aspect of the vision of the Menorah of Zechariah — the haftarah for Parshas Biha'aloascha and Shabbos Chanukah. He saw the Menorah, and (Zechariah 4): "Ooshna’yim zaisim ulehuh, echad meyamin vi'echad meesmoal" — "Two olive trees upon it, one on the right and one on the left." He asked: "Mah aileh adoanee?" — "What are these, my lord?" The angel replied: "Haloa yadata mah aileh?" — "Do you not know what these are?" He answered: "Loa yadati" — "I do not know." Zechariah too struggled greatly over the matter of the tikun of the Menorah. For he saw that two olive trees were upon it — two trees, one from the right and one from the left — the aspect of the Tree of Life and the Tree of Death, the side of kedushah and the Sitra Achra that opposes it, which overpowers each time: evil opposite good. Therefore he asked "Mah aileh?" twice — for he could not grasp how one could conquer such a mountain, given that the Sitra Achra overpowers so greatly against every person, each time more and more.

[728] The angel answered him (ibid.): "Loa bicheye’il viloa bichoach, kee eem biRoochee, amar Hashem Tzivakos" — "Not by might and not by power, but by My spirit, says Hashem of Hosts." This is the aspect of ratzon, which is called the spirit of Hashem, as it is written (Yechezkel 20:32): "Ha'oalah al roochachem" — "That which arises upon your spirit [i.e. your will]." Through the intensity of the holy ratzon — drawn from the spirit of Hashem through the true tzadikim, the aspect of Moshe — each person will prevail: not by might and not by power, but through the intensity of the ratzon.

[729] This is (Zechariah 4): "Mee atah har hagadol lifnai Zerubavel limeeshor" — "Who are you, O great mountain, before Zerubavel? [You shall become] a plain!" Even the great mountain — the aspect of the great enemies and obstacles (as Rashi explains there) — before Zerubavel it becomes a plain. For they will all be nullified before the true tzadik, the aspect of Zerubavel, who is the aspect of Mashiach — through the intensity of the ratzon that will illuminate in Yisrael, as above.

[730] This is what our Master and Teacher z"l wrote in the Sefer HaAlef-Bais (-Sefer Hamidos/Character): through the kindling of the nair tamid [the eternal lamp], one is saved from the decree of shmad. For the nair tamid is the aspect of the ratzon — through which the aspect of shmad is nullified, for one rises from shmad to ratzon, as above.

Chanukah — The Olive Leaf After the Flood

Laws of the Morning Blessings 5:48

§48

[731] This is the aspect of the greatness of the holiness of Chanukah — when each person draws into his home the kedushah of the lamps of the Menorah. Through this the wicked kingdom is subdued each year — that kingdom which sought to make them forget His Torah and decreed many shmados upon Yisrael, as our Sages said (Vayikra Rabbah 13:5). All of this is nullified through the kedushah of the Chanukah lamp — the aspect of the kedushah of the lamps of the Menorah, the aspect of the illumination of the Ratzon.

[732] This is what is brought in the holy sefarim regarding the awesome holiness of Chanukah — the aspect of the kindling of the lamps of the Menorah: even in the days of Noach, immediately after the Flood, the dove came "viheenai alai zayis teref bifeeha" — "and behold, an olive leaf freshly plucked in her mouth" (Beraishis 8:11) — hinting at the oil of the Menorah, the aspect of Chanukah that saves from the raging of many waters, from the flood-waters that overpower in every generation, each time threatening to destroy the world, chas vishalom. But the essential tikun is through the olive leaf — the aspect of the oil of the Chanukah lamp, the aspect of the oil of the Menorah, the aspect of the illumination of the Ratzon that illuminates in every kind of darkness, even in the darkness of the flood-waters, chas vishalom. For everything is nullified through the illumination of the Ratzon — hinted at by the olive leaf that the dove brought toward evening, hinting at the era of ikvos M'shicha [the heels of Mashiach], the aspect of (Zechariah 14): "Viha’yah li'ais erev yihyeh or" — "And it shall be: toward evening there shall be light."

[733] Therefore it is indeed explained in the Midrash HaNe'elam on this verse — "Vi'heenai alai zayis" — that were it not for the lamps of the Menorah, the aspect of the Chanukah lamp, the remnant of Yehudah would have already perished from the world. For our essential survival now is through the illumination of the Ratzon — the aspect of the lamps of the Menorah, as above.

[734] — Chapter headings for Hilchos Pesach, connected to Hilchos Bircas HaShachar, follow, based on the Torah that "Moshe stands between shmad and ratzon." —

Chapter Headings for Hilchos Pesach, connected to Hilchos Bircas HaShachar
Based on LM I:215

Pesach and Shavuos — The Upper Pidyon

Laws of the Morning Blessings 5:49

§49

[735] This is the aspect of Pesach and Shavuos. For on Pesach was the beginning of the aspect of Yisrael's drawing close to their Father in heaven, when they left the impurity of the idol-worshipping nations — the aspect of shmad [forced apostasy; spiritual destruction — here used as a Kabbalistic term for the state of being cut off from holy ratzon] — in order to draw close to Him and be included in the aspect of the upper Ratzon [Divine Will]. This is the aspect of the upper all-encompassing pidyon [redemption], for the geulah [redemption] of Mitzrayim is the aspect of pidyon, as it is written (Devarim 13:6): "Vihapoadichuh meebais avadim" — "He redeemed you from the house of slaves." Thus the aspect of Pesach is the aspect of the beginning of this pidyon, and Shavuos is the aspect of its completion through the Torah.

[736] But this pidyon is through the aspect of Ra'ava d'Ra'avin [Aramaic: "the Will of wills" — the supreme, all-encompassing Divine pleasure that is revealed at the time of Shabbos Minchah; the highest root of ratzon] — the aspect of the Yud-Gimmel Tikunai Dikna [the Thirteen Rectifications of the Beard — Kabbalistic configurations of Divine mercy flowing from Arich Anpin, through which harsh judgments are sweetened at their root] — which is merited only on Shavuos, kabbalas haTorah [the receiving of the Torah]. Then Yisrael were converted — as Rashi explains: they entered through sprinkling and immersion like a gair [convert], etc. Therefore on Shavuos He truly was revealed as an Elder full of mercy — the aspect of the Tikunai Dikna that Moshe drew down, the aspect of the pidyon. But at the time of Yetzias Mitzrayim [the Exodus from Egypt] it was difficult to draw this upper pidyon. Therefore Yetzias Mitzrayim was very difficult — which is why Moshe initially refused the mission, saying (Shemos 4:13): "Sh'lach na b'yad tishlach" — "Please send through whomever You will send." For he knew he did not have the power to draw this aspect in completeness. Therefore they would certainly corrupt afterward, and whatever would happen would happen. The essential geulah would be through Mashiach — who is Moshe himself, who specifically after his histalkus [passing from this world] ascended there, etc. — and he extends in every generation through all the true tzadikim who are the aspect of Mashiach, until he completes the geulah through the upper pidyon.

[737] But Hashem compelled him to go and redeem them, and promised He would be with him so that he could draw down the illumination and sweetening even now. Still, the essential illumination was at Mattan Torah [the Giving of the Torah at Sinai], as above. But now, at the time of Yetzias Mitzrayim — before Mattan Torah — it was very difficult to draw the pidyon. However, Hashem had compassion on us and illuminated upon us an illumination beyond the normal level, not according to the order — which is the aspect of Pesach: He "skipped" over the order of levels, etc., as explained in the kavanos [Kabbalistic meditations of the Arizal] and in our writings many times. Even though they had not yet merited through an awakening from below the aspect of the pidyon, Hashem illuminated upon them from above a wondrous illumination through which they were redeemed.

[738] Therefore we are obligated to eat matzah — the aspect of mahn, bread from heaven without any labor or toil at all — the aspect of (Shemos 12:39): "Vigam tzaidah loa asoo lahem" — "They did not even prepare provisions for themselves" — as stated in the passage: "Va’yoafoo es habatzaik... oogoas matzos..." — "They baked the dough... cakes of matzos..."

Laws of the Morning Blessings 5:50

§50

[739] For chametz is the aspect of the labors and toil through which people exert themselves to draw their livelihood — as though there is some way of nature. In truth this is falsehood and lies, for there is no nature at all. Even one who toils in commerce or craftsmanship to earn a livelihood — the livelihood does not come through nature at all, as it is written (Devarim 8:18): "Vizacharta es Hashem Elokecha, kee Hoo hanoasain lichuh koa’ach..." — "You shall remember Hashem your God, for He is the One who gives you strength..." — "Arai yahiv licha aitzah limiknai nichsin" — "He gives you counsel to acquire possessions." For: "Kee loa meemoatzuh oomeema'arav..." — "Not from the east nor from the west..." — "Kee Elokim shoafait" — "For God is the judge" — there is no poverty from one's craft, nor wealth from one's craft, as we see with our own senses.

[740] Rather, the essential toil of livelihood is drawn from the sin of Adam HaRishon, when it was decreed: "Bizai'as apechuh toachal lechem" — "By the sweat of your brow you shall eat bread" — from which the thirty-nine labors are drawn. The tikun is through Shabbos, as it is written (Shemos 35:2): "Shaishes yamim ta'aseh milachah, oova’yoam hashvee'ee... Shabbos..." — "Six days shall work be done, and on the seventh day... Shabbos..." Shabbos is the aspect of bitul — the aspect of the pidyon — through the ais ratzon that shines on Shabbos. From there kedushah is drawn to the six weekdays, so that even when engaged in commerce and labor, one remains holy with the kedushah of Shabbos — not absorbed in them, saved from the aspect of "Shatoo ha'am vilaktoo" — "the people went about and gathered" — in foolishness, etc.

[741] Therefore one brings money to the tzadik for a pidyon, for the sweetening of the dinim [harsh Divine judgments]. For the essential dinim are in the money, which is the aspect of the thirty-nine labors, the aspect of a person's eating and livelihood that was corrupted through the eating of the Aitz HaDa'as, etc. Therefore one must bring money specifically. Then, when the tzadik eats and sustains himself from this money, and his eating is in the aspect of (Yeshayahu 58:11): "Vihisbee’a bitzachtzachoas nafshechuh" — "He will satisfy your soul in radiance," etc., from which is the root of the aspect of the pidyon mentioned above, through this all the dinim are sweetened, etc., through the aspect of the pidyon mentioned above. This is the aspect of the mitzvah of eating three se'udos [Shabbos meals].

[742] This is the aspect of the mitzvah of eating the three Shabbos meals. Specifically through the eating of Shabbos — especially the third meal — the pidyon is drawn, for then is the ais ratzon [time of Divine favor]. This is the aspect of eating matzah — the aspect of oneg Shabbos, as brought: the aspect of (Yeshayahu 66:11): "Lima'an tumoatzoo viheesanagtem..." — "So that you may suckle and delight..." — the aspect of mahn — the aspect of pure trust without any labor at all.

[743] But after Kreyas Yam Suf — when the aspect of Yosef was awakened (he too departed on Shabbos at Minchah), and for this reason "Vayeekach Moshe es atzmoas Yosef" — "Moshe took the bones of Yosef" (Shemos 13:19) — and this was when Yisrael were engaged in the Beezas HaYam [the spoils of the sea], which was a great tikun, for they fulfilled a great mitzvah that Hashem commanded them (ibid. 11): "Dabair na vi'yish'aloo..." — "Please speak, and they shall borrow..." — in order to fulfill: "Vi'acharai chain yaitzoo beerchoosh gadol" — "And afterward they will go out with great wealth" (Beraishis 15:14). For the wealth itself that Yisrael took from Mitzrayim is the aspect of the pidyon — the money the common person gives to the tzadik — through which specifically the din is sweetened. In the collectivity of Yisrael, they are all tzadikim — and when they brought the money and wealth from the contamination of Mitzrayim into the kedushah of Yisrael (who are the aspect of tzadikim), this is the aspect of pidyon. But all of this was through the power of the great true tzadik who ascends to Ra'ava d'Ra'avin.

[744] Therefore, even though the Bizah was a great mitzvah — nevertheless, "Chacham laiv yeekach mitzvos" — "The wise-hearted takes mitzvos" (Mishlai 10:8) — this is Moshe, who then took the bones of Yosef who departed there. For specifically through this power can one sweeten the dinim through the upper pidyon via the Bizah and wealth they took. But the essential revelation of the kedushah of Yosef HaTzadik was at the time of Kreyas Yam Suf, as it is written (Tehillim 114:3): "Ha’yum ru'uh va’yunoas" — "The sea saw and fled," etc. By then they had already counted six days of the Omer [the forty-nine-day counting period between Pesach and Shavuos] — and the omer of barley is the aspect of the sweetening of the dinim, as is known. They were grasped in livelihood more intensely, and one must count seven weeks "meemuchoras haShabbos" — "from the day after the Shabbos" — to draw the kedushah of Shabbos. The essential thing: even when engaged in worldly occupation — commerce and labor — it should be in the aspect of the kedushah of Shabbos. And then afterward, the chametz is permitted — since we have already received the remedy.

Korban Todah — Matzah and Chametz Together

Laws of the Morning Blessings 5:51

§51

[745] This is the aspect of the Korban Todah [thanksgiving offering] — which is precious and important above all other korbanos, for all others will be nullified in the future except the Korban Todah. It contained both chametz and matzah. For the todah is brought when one emerges from trouble and din — through the pidyon. Then one brings chametz and matzah: first, three types of matzah, and afterward, loaves of chametz bread. For the essential beginning — both in general and in particular — is the aspect of matzah: one need not do anything at all — the aspect of "Vigam tzaiduh loa asoo lahem" — "They did not even prepare provisions." Afterward one engages in some occupation — the aspect of "Toav Torah eem derech eretz" — "Torah is good with worldly occupation." But the essential thing is the Torah — the aspect of (Mechilta Bishalach 17): "The Torah was given only to the eaters of the mahn" — the aspect of matzah.

[746] Even in the Torah and mitzvos themselves, one needs both aspects: one need not do anything, for what are we? — as our Sages said (Avos 2:16): "Loa ulechuh hamlachah ligmor" — "It is not upon you to complete the work." For the essential thing is the ratzon. But afterward, one does. This secret will be fully revealed only in the future — which is the aspect of the todah that will remain in the future. For everything will be nullified and nothing will remain except todah — thanksgiving — to give thanks to His Name always: that He did not make us a gentile, that He separated us from those who err, and chose us from among the nations as a treasured people.

Laws of the Morning Blessings 5:52

§52

[747] Therefore on Shavuos one brings the Shtai HaLechem [Two Loaves] — specifically from chametz. This is the aspect of the todah. For Pesach and Shavuos are bound to one another — "meemuchoras haShabbos" until "muchoras haShabbos" — and the matzah of Pesach and the chametz of Shavuos are included together, which is the aspect of todah.

[748] Then we read Megillas Rus — she being a convert, from whom came Dovid Mashiach, who also departed at the ais ratzon — through whom the pidyon will be completed in fullness, and through whom He will redeem us from galus [exile] with a complete geulah, as it is written (Daniel 7:13): "Vi'ad Atik Yoamin mituh..." — "He reached unto the Ancient of Days..."

[749] Therefore we stay awake on the night of Shavuos — for then the pidyon is completed, which is the aspect of the awakening from sleep, as above. Now, all our vitality is through Moshe, who stands between shmad and ratzon, elevating every person each day from whatever passes over him — especially regarding money and livelihood, for when one blemishes in this, it is the aspect of shmad. From there he elevates each time through the above aspect.

Laws of the Morning Blessings 5:53

§53

[750] Therefore we must eat maror [bitter herb] on Pesach — a remembrance of "Va’yimuraroo es chaye’aihem ba'avodah kushuh" — "They embittered their lives with hard labor" — the bitterness of the toil and burden of livelihood and money, the aspect of the bitterness of the world. This cannot be sweetened except through salt — the aspect of dipping. Now we dip in charoases — (-anagram of) "chas Rus" — "Hashem had mercy on Rus" — that the Merciful One has compassion on us through the power of the tzadik, the aspect of Mashiach who came forth from Rus the convert.

Laws of the Morning Blessings 5:54

§54

[751] For the essential sweetening is drawn through the Torah, which is expounded through the thirteen rules — the aspect of the Yud-Gimmel Tikunai Dikna, from which the pidyon is drawn. Similarly, tefillah — which is the essential sweetening — is in the aspect of the thirteen: for we say the thirteen rules by which the Torah is expounded; and the thirteen praises in Yishtabach; and the Thirteen Midoss of Mercy, etc.

[752] The essential order of tefillah and the entire order of the day is berachos and thanksgiving — the aspect of todah. For we make a brachah on everything — this is the aspect of Bircas HaShachar and all other berachos and thanksgivings of tefillah and of blessings on food, etc. For the essential thing is todah — thanksgiving, as above.

Moshe Buried Opposite Bais Peor — From Shmad to Ratzon

Laws of the Morning Blessings 5:55

§55

[753] This is the aspect of (Devarim 34:6): "Va’yikbor oasoa vageye mool Bais Pe'or" — "He buried him in the valley opposite Bais Peor." Whenever Peor [a notorious form of avodah zarah] wants to be aroused, chas vishalom, Moshe stands against it to subdue it — as brought in Tosafos, Sotah 14a, in the name of the Midrash. For Moshe was buried in the aspect of Ra'ava d'Ra'avin, from which the pidyon is drawn — through which he elevates from shmad, from the aspect of Peor, to the aspect of ratzon.

[754] "OoMoshe alah el ha'Elokim" — "And Moshe ascended to God." "Moshe" has the same letters as "mashehoo" [something, the slightest amount] — the aspect of the nekudas hamashehu [the infinitesimal point] between chametz and matzah. This is the aspect of the kutz'a (-jutting edge) of the letter daled of "Echad" — through which one elevates from shmad to ratzon. For this reason he is called Moshe — "Kee meen hamayim misheeseehoo" — "For I drew him from the water." (See below.)

[755] This is the aspect of the mitzvah of Kreyas shima — the essential emunah, the opposite of avodah zarah [idol worship]/ail achair (-foreign god), the aspect of shmad. The essential unity is the kutz'a of the letter daled — the aspect of the tzadik, the nekudah of Moshe who elevates, etc. This is: "Hashem Elokainu Hashem Echad" — the aspect of "Hashem Hu ha'Elokim" — "Hashem, He is God" — that the hashgachah [Divine Providence] and the occupation, etc. — all are one. For nature (the aspect of Elokim) is included in hashgachah. This is "Baruch Shaim Kevoad Malchusoa Li'Oalam Vu’ed" — the aspect of Yichuda Tata'ah [the lower unification]: even in this lower world where the error of nature exists, we know the truth — that in all the lowest worlds and all the lower levels, blessed and praised is the Name of His glorious kingship forever and ever.

Laws of the Morning Blessings 5:56

§56

[756] In the Idra Rabbah it states: "There is a metzach and there is a metzach." "Metzach" [forehead] — its letters reversed spell "chametz." This is the aspect of (Yirmiyahu 3:3): "Oometzach eeshah zoanah ha’yah luch, mai'ant heekulaim" — "You had the forehead of a harlot; you refused to be ashamed" — which is cited in the Idra Rabbah. One must destroy it completely on Pesach. But on Shavuos, when we ascend to the Dikna — the aspect of the Metzach HaRatzon [the Forehead of Divine Will — the Kabbalistic "higher forehead" that radiates pure ratzon, in contrast to the metzach hanachash (forehead of the serpent) that radiates denial of ratzon] from which the sweetening of the all-encompassing pidyon is drawn — then the essential sweetening is specifically through chametz, in the Two Loaves.

The Forty-Nine Letters and the Omer

Laws of the Morning Blessings 5:57

§57

[757] Shma and Baruch Shaim Kevoad Malchusoa Li'Oalam Vu’ed contain forty-nine letters — twenty-five and twenty-four — the aspect of the forty-nine days of the Sefirah [the counting of the Omer between Pesach and Shavuos]. The essential thing is to draw the twenty-five letters of the Yichuda Ila'ah, which are Shma, etc., to the aspect of the twenty-four letters of Baruch Shaim Kevoad Malchusoa Li'Oalam Vu’ed, of which it is said in galus: "Al yushoav dach nichlum" — "Let not the oppressed turn back in shame." This is the aspect of the upper pidyon, whose essence is through the nekudah mentioned above — the aspect of the kutz'a of the letter daled — which is the totality of all twenty-five letters of the Yichuda, to sweeten all the twenty-four batai din and nullify the poverty and galus, the aspect of dach mentioned above.

[758] This is the aspect of the oamehr of barley — the aspect of dinim — upon which the sweetening is drawn through the waving to six directions, as in the daled of "Echad" upon which one concentrates. Then one counts the forty-nine days, as above. Therefore the twenty-four thousand students of Rabbi Akiva died during the days of the Omer (Yevamos 62b) — twenty-four specifically — for they did not sweeten the twenty-four courts. The essential reason: they lacked ahavah [love] — which equals "echad" in gematria. For it is impossible to be included there except through love and unity among Yisrael. The unity of Yisrael is His unity — the aspect of "Atah Echad viShimcha Echad, oomee ki'amcha Yisrael goy echad bu'uretz" — "You are One, Your Name is One, and who is like Your people Yisrael, one nation in the land" — said on Shabbos at Minchah, when the Metzach HaRatzon is revealed.

[759] Therefore specifically Rabbi Akiva said: "Vi'ahavtuh lirai'achuh kumoachuh — zeh klal gadol baTorah" — "'Love your fellow as yourself' — this is a great principle of the Torah" (Beraishis Rabbah 24:7). Rabbi Akiva was also a descendant of gairim — as our Sages said (Berachos 27b; see Rabbainu Nissim Gaon).

Laws of the Morning Blessings 5:58

§58

[760] This is what our Sages said (Pesachim 56a) regarding Baruch Shaim Kevoad Malchusoa Li'Oalam Vu’ed — concluding with the parable of the princess who smelled the fragrance of the spiced pot [tzeekai kedairah]. For Yaakov wished to reveal the kaitz [the predetermined end-time of the exile], etc. — until he opened and said: "Baruch Shaim Kevoad Malchusoa Li'Oalam Vu’ed." For he now saw that even though they were strong in His unity with complete emunah, it was still not possible to reveal the sealed kaitz. For one must draw the upper Yichud — the aspect of Shima yisroel — to draw the wondrous light and sweetening to the Yichuda Tata'ah, where all the twenty-four courts reside — the aspect of the twenty-four letters of Baruch Shaim. Through this one elevates from shmad to ratzon — by drawing the wondrous sweetening downward, until the dinim are clarified, the complete waste falls below, and whatever good can be clarified is clarified and ascends from shmad to ratzon. These are the aspect of the gairim who are elevated through this — the aspect of the secret of Havdalah that is made adjacent to Minchah of Shabbos, etc.

[761] Therefore Moshe did not say it explicitly in the written Torah — even though he knew of it and transmitted it to us orally to say in Kreyas shima. He did not state it openly in the Torah, because it is a concealed and hidden secret — the aspect of the secret of the tzikai kedairah [fragrance of the spiced pot]: to elevate the holiness that has fallen very, very far — the aspect of the gairim who are elevated from such disgraceful places, from shmad to ratzon. This is accomplished by first illuminating upon them a wondrous illumination from the pidyon — from the upper Ratzon.

Chapter Headings for Hilchos Pesach (continued) & Conclusion
Based on LM I:215

The Twenty-Four in All Their Forms

Laws of the Morning Blessings 5:59

§59

[762] The twenty-four types of pidyonos [redemptions — the practice of bringing a monetary redemption to a tzadik to sweeten harsh judgments] that sweeten the twenty-four courts [batai dinim — channels of Divine judgment through which all harsh decrees flow] — this is the aspect of the twenty-four priestly gifts. For the kohain [priest] is the aspect of the rav and tzadik [the righteous leader], to whom one must give from everything as a pidyon — and they are twenty-four. This is the aspect of the twenty-four books of the Torah; the aspect of the twenty-four adornments of the bride, etc.; the aspect of "vichaduh [ChaD = 24] al sheechmuh" — "her pitcher upon her shoulder" — mentioned in the Zohar HaKadosh. This is the aspect of the twenty-four chapters of Maseches Shabbos. From the intensity of the dinim [harsh Divine judgments] in the twenty-four, the grasp of the twenty-four species of impure birds is derived — those from which Hashem commanded us to separate. This parshah is read on Pesach, for then is the Seder (-parsha) of Shmeenee.

[763] This is the aspect of (Yeshayahu 54:12): "Visamtee kadchod (-KD =24, ChD =24) shimshoa'sayich" — "I will set your windows of rubies" — mentioned in the Zohar HaKadosh regarding the aspect of the twenty-four. This is also the aspect of the twenty-four priestly and Levite watches; and the twenty-four hours of the day — which are the aspect of the twenty-four permutations of the Name A-d-n-y, sweetened through the twelve permutations of the Tetragrammaton of the day and twelve of the night (see Likutay Torah of the Arizal on Yeshayahu 13b). All of this is the aspect of the forty-nine days of the Sefirah [Sefiras HaOmer — the forty-nine-day counting period between Pesach and Shavuos], as above.

The Sefirah — Drawing Illumination Level by Level

Laws of the Morning Blessings 5:60

§60

[764] The essential Sefirah begins with the waving of the oamehr and counting — to draw the mochin [Kabbalistic intellective lights — channels of holy consciousness] in orderly fashion, level by level, in order to merit ascending to the holy Dikna [the Divine "Beard" — Kabbalistic configurations of supreme mercy], the aspect of Ra'ava d'Ra'avin [Aramaic: "the Will of wills" — the supreme, all-encompassing Divine pleasure revealed at Shabbos Minchah; the highest root of Ratzon] on Shavuos [the festival of the Giving of the Torah]. Each day an illumination and sweetening is drawn from there — for the way is that whenever one prepares oneself to ascend to a certain level, an illumination is immediately drawn from the ultimate summit of that level. This is the aspect of (Yeshayahu 46:10): "Magid mairaishis acharis" — "He declares from the beginning the end."

[765] Therefore there are seven weeks, seven times seven — to elevate all those who have fallen from shmad [forced apostasy; spiritual destruction — here a Kabbalistic term for the state of being cut off from holy Ratzon] to ratzon [Divine Will — the supreme desire/will of the Creator, the core concept of this entire Torah]. This is what the gairim [converts] and those very far away need — and likewise every person according to his level, his ascents and descents, needs this at every time, as above. As explained (Likutay Moharan, 2:62) in the name of the Baal Shem Tov z"l on the verse "Visartem va'avaditem..." — "You will turn aside and serve..." Therefore one must work to elevate from the aspect of (Mishlai 24:16): "Sheva yeepoal tzadik vikum" — "The righteous one falls seven times and rises" — in which all the falls and descents of every person are included, which one must sustain them through the “seven restorers of reason” (Proverbs 26:16) — binding them to the Torah, the aspect of (Proverbs 9:1): "Chutzvuh amoodehah shiee'uh" — "She has hewn her seven pillars" — comprised of all seven midos [character traits / Divine attributes], the seven days of building, the seven days of Beraishis [Creation].

[766] All of this is through the power of the true tzadikim who are comprised of the Seven Shepherds — the last of whom is Dovid, who is Mashiach [the ultimate Redeemer], who will be comprised of all of them. Through him is the essential hope, and all strengthening even now comes from there. Therefore Dovid equals fourteen in gematria [the numerical value of Hebrew letters] — twice seven — the aspect of "sheva yipol" mentioned above; the aspect of "sheva toa'aivoas bileeboa" — "seven abominations in his heart" (Mishlai 26:25); the aspect of the seven chambers of Gehinnom (Zohar Terumah 150b); the aspect of the seven lands etc. (Zohar Vayikra 9b). All this is the aspect of the seven of descent, and one must elevate it from there to the Torah, the aspect of "Chutzvuh amoodehuh sheevuh" — "She carved out her seven pillars"; and the aspect of (Tehillim 119:164): "Sheva ba’yoam heelalteechuh" — "Seven times a day I praise You" — said regarding Bircas Kreyas shima. One transforms the descent into ascent, in the aspect of (Tehillim 12:7): "Imroas Hashem amaroas tihoaroas... mizookuk sheevusuyim" — "The words of Hashem are pure words... refined sevenfold."

[767] Therefore Dovid said (Shmuel I 20:3): "Chifesa baindd..." — "There is but a step between me [and death]..." This is the aspect of twice twenty-four — the aspect of Ka"D Ko"D — totaling forty-eight. This is the aspect of the forty-eight things by which the Torah is acquired — which subdue the aspect of Cham [=48 in gematria], the aspect of Mitzrayim. Then the Torah is acquired — comprised of forty-nine facets. Through this one merits on the fiftieth day, which comprises all, to ascend to Ra'ava d'Ra'avin — the Yud-Gimmel Tikunai Dikna [the Thirteen Rectifications of the Beard — Kabbalistic configurations of supreme mercy through which harsh judgments are sweetened] — studied on Shavuos in the Idra Rabbah [a section of the Zohar]. From there is the pidyon — the fiftieth gate, the aspect of Shavuos.

[768] Now we merit this, etc.; but the essential completion will be through Mashiach. All of this is the tikun [rectification] of the Airev Rav [the Mixed Multitude — the insincere converts who left Mitzrayim with Yisrael] who blemished the upper da'as [holy knowledge and awareness], the enlarged daled of "Echad," as brought in the Likutay Torah of the Arizal, Parshas Bo, on Parshas Kadesh, etc.: the prohibition of chametz on Pesach is the aspect of the blemish of the Airev Rav, etc. He Who said to His world "Enough!" shall say "Enough!" to our troubles — the aspect of (Iyov 28:3): "Kaitz sam lachoashech" — "He has set a limit to the darkness" — and: "Ashehr samtee chol givool la’yum" — "I have set sand as the boundary for the sea." All of this is through the aspect of Dovid, whose gematria is Dai [=14, "enough"], for he is the aspect of Mashiach who will say "Enough!" to our troubles and redeem us. So too now, for every individual, there must be a boundary to the troubles of his soul, to redeem and release him through the power of the aforementioned pidyon. "Kee eem Hashem hachesed, viharbai eemoa fidoos, viHoo yifdeh..." — "For with Hashem is lovingkindness, and abundant redemption is with Him, and He will redeem..."; "Poadeh oomatzil, hapoadainu meyad milachim..." — "He redeems and saves, He Who redeems us from the hand of kings..."; "Kee fuduh Hashem es Yaakov oogi'uloa..." — "For Hashem has redeemed Yaakov and rescued him..." — which we say every day, etc. "Baruch Podeh ooMatzil, Baruch Shimoa" is gematria "Ratzon," as mentioned above.

The Tzadik Reaches All Levels

Laws of the Morning Blessings 5:61

§61

[769] The general principle: the tzadik, the aspect of Moshe, who works to elevate from shmad to ratzon — this is also needed by every person according to his level. For even upright people, when they turn aside from Hashem, this is considered avodah zarah [idol worship] — the aspect of shmad, rachmana litzlan — as brought in the name of the Baal Shem Tov z"l on the verse "Visartem va'avaditem elohim achairim." Even one who has fallen and become exceedingly far, however he may be — upon all of them the mercy of the tzadik reaches to awaken and elevate him from shmad to ratzon. This is essentially through the power of the pidyon — through the Metzach HaRatzon [the Forehead of Divine Will — the Kabbalistic "higher forehead" that radiates pure Ratzon, in contrast to the metzach hanachash (forehead of the serpent) that radiates denial of Ratzon]. The tzadik, through the greatness of his power, draws chesed [lovingkindness], rachamim [mercy], and wondrous ratzon from there — until the ratzon illuminates downward, even in all the lowest levels, even in the ten crowns of impurity. The holy ratzon reaches all the nefashos [souls] that have fallen there — until even there they are aroused each time with a strong ratzon and good yearnings for Hashem.

[770] For those who have fallen so greatly cannot be revived and brought back except through ratzon — illuminating upon them from above, from the upper Ratzon, from the Metzach HaRatzon — down to the very lowest level, until even those who fell through the intensity of the dinim to the aspect of "metzach eeshah zonah" are also aroused with a good and strong ratzon for Hashem, and elevated from shmad to ratzon. For it is known that the lower one has fallen, the higher the place from which mercy must be aroused upon him.

[771] This is the aspect of Sefiras HaOmer — when we wave the omer of barley, which is the aspect of animality, the Minchas Kinu'oas [jealousy offering] of the sotah [the suspected adulteress], which is the blemish of licentiousness that comes through a ruach shtus [spirit of foolishness], through the metzach eeshah zoanah [the "forehead of the harlot" — brazen impurity], etc. Now we begin to draw an illumination from the end of the ascent — from where we will merit to ascend on Shavuos, which is the aspect of the Metzach HaRatzon, etc. — until through this power we wave the omer of barley, to sweeten the dinim and nullify the spirit of foolishness, the animalistic action, the aspect of barley, which is the vitality of the animal, and to elevate everything to Hashem yisburach through the Kohain who waves it in the Bais HaMikdash to Hashem yisburach in all six directions, to make known that everything belongs to Hashem yisburach. This is the aspect of the daled of "Echad," where we proclaim His kingship in all six directions. For on these lower levels it is impossible to be aroused except through Ratzon, as mentioned above. Then one begins to count seven weeks, to purify himself from the contamination of Mitzrayim and to merit drawing upon himself each day moach and da'as, the aspect of the kedushah of Kabbalas HaTorah [the receiving of the Torah]. All of this is understood from the Torah "Vi'es ha'orvim tzeeveesee" (LM II:4), spoken on Shavuos, where it is explained about the metzach of the nachash [the "forehead of the serpent" — the root of atheistic/naturalistic thinking that denies Divine will], which is the root of the wisdom of nature, which must be subdued through tzedakah [charitable giving]. Through this one rectifies the blemish of the long-lived elders of the generation who lack completeness, and through this strengthens the Metzach HaRatzon, etc. For a person must add kedushah and da'as each day all the days of his life, etc.; and this is the essential aspect of areechoos yamim [length of days], etc. See there well. All of this is the aspect of the Sefirah — counting the days of the Omer — through which one draws each day a special holy moach and intellect, as explained well in the kavanos [Kabbalistic meditations] of the Arizal. But all this power is drawn from the tzadik, the aspect of Moshe mentioned above, who stands between shmad and Ratzon, elevating from the contamination of Mitzrayim, which was full of kefiros and licentiousness, etc. — for all this is the aspect of shmad — to elevate from there to the aspect of Ratzon, etc., as mentioned above.

Laws of the Morning Blessings 5:62

§62

[772] The essential tikun is through all three tzadikim who departed on Shabbos at Minchah in Ra'ava d'Ra'avin, the Ratzon of retzonos — Yosef, Moshe, and Dovid. For this reason we say "Tzidkas'cha" three times then. Mashiach will be comprised of all of them, and through him will be the essential tikun. For the tikun of everything depends only on the true tzadikim who are the aspect of Mashiach — the aspect of these three tzadikim. The essential tikun is through the illumination of the Ratzon, as above — and as our Master and Teacher z"l spoke abundantly about this: that the essential thing is the ratzon, as explained in our writings at length.

[773] For there are young people who are still upright and have not yet corrupted — and even they must be awakened to merit arichas yamim [long life] of kedushah, adding kedushah and da'as each day. This is the aspect of Yosef — the aspect of additional kedushah (tosefes). For Yosef conquered his inclination and stood in the test, and through his power all who truly wish to do so can also conquer their inclination and constantly strengthen themselves with a strong ratzon for Hashem — adding kedushah and da'as each day.

[774] But there are many who have already corrupted greatly — some exceedingly so, rachmana litzlan — and this is very common, especially now. They need to be elevated. This is the essential work of Moshe Rabbainu, who is always engaged in elevating from shmad to ratzon. Moshe is called by this name because "Kee meen hamayim misheeseehoo" — "For I drew him from the water" — hinting at the future: Moshe descends into the depths of the treacherous waters of Mitzrayim and draws up the fallen nefashos that have fallen into the waters of the Flood itself, rachmana litzlan. For Moshe is the tikun of the waters of the Flood — as brought in the writings on the verse "Bishagam hoo vusur" — "Bishagam" has the same letters as "Moshe." The galus [exile] of Mitzrayim was to rectify the sin of the generation of the Flood — for this reason they threw the children into the river, and Moshe too had to descend there. He emerged through Bas Pharaoh herself, who converted then. For this he is called Moshe — to hint that through the greatness of his power (to elevate from shmad to ratzon), when he was born and descended into the river of Mitzrayim, not only could the river not swallow him, but through his power he instilled thoughts of teshuvah [repentance; return to God] in Bas Pharaoh until she converted — the aspect of elevating from shmad to ratzon — until she herself drew him physically from the river. So too now, all his work is always to draw all the fallen from the treacherous waters, from the waters of the Flood — all through the power of the sweetening drawn from the upper Ratzon to which he ascended.

[775] When these nefashos are elevated — whether binai Yisrael returning in teshuvah or gairim converting — he raises them to the Metzach HaRatzon and constantly strengthens them not to err, chas vishalom, after the wisdom of nature drawn from the metzach of the nachash — from which comes all desire for money, in which all avodah zarah is rooted, the aspect of shmad.

[776] This is a general principle: all the midoss — whether good or bad — are all interconnected, as brought elsewhere. "Mitzvah goarehres mitzvah, va'avairah goarehres avairah" — "One mitzvah leads to another, and one avairah leads to another." Therefore when one falls, chas vishalom, and the desire for money overpowers — chasing vanity with tremendous exertion to earn money (usually unsuccessfully, and if sometimes earning, it is never enough, especially nowadays) — then all the other desires return and overpower: envy, desire, honor — especially the general desire, which is the root of the evil inclination. For the blemish of the bris [the covenant — referring to sexual purity] and the blemish of the desire for money are interconnected, as brought in the Torah "Tzeeveesa tzedek aidoasecha" [LM I:23].

[777] Therefore, even when these nefashos have been elevated and the illumination of the Metzach HaRatzon shines upon them, the adversary still lies in ambush constantly — renewing himself against every person each day, as our Sages said (Kiddushin 30b) — especially against those who have already stumbled. He schemes to cause them to fall again, chas vishalom. The essential cause is that the illumination of the Metzach HaRatzon is not yet strong enough within them, as explained in the Torah. Then one must return and strengthen himself by giving abundant tzedakah to strengthen the ratzon.

[778] This is the aspect of Dovid — the essential aspect of Mashiach, Mashiach ben Dovid — who waged a great war against the metzach of the nachash (the aspect of Golyas, as explained there). Now the essential hope is through him — he fights against the metzach of the nachash so that emunas haRatzon not weaken (from which come all the falls, chas vishalom) — strengthening every single person each day, however he may be, to renew himself each day with strong retzonos for Hashem — even if whatever passed over him has passed. All through the power of tzedakah. And if one cannot give tzedakah properly, it has already been revealed that when one is zealous with the jealousy of Hashem Tz'vakos, it is considered like tzedakah, and through this one sweetens the charon af [Divine wrath] — the aspect of Pinchas: "Haisheev es chamasee mai'al binai Yisrael bikanoa es keenusee bisoachum" — "He turned back My wrath from upon binai Yisrael by being zealous with My jealousy among them."

[779] He engages in this constantly — strengthening the ratzon each time through wondrous tikunim — until the holy ratzon illuminates in every person however he may be, elevating him each time from doubts, etc. This too is the aspect of elevating from shmad to ratzon. He has completed, and he will complete. Therefore Dovid in gematria equals DeYe (14. Enough) — the aspect of (the Name) Sha-deye — the aspect of (Beraishis 43:14): "Vi'Ai-l Sha-dai yeetain luchem rachamim, visheelach es acheechem achair..." — "May God Almighty give you mercy, and send your other brother..." — hinting at the end of this geulah [redemption from exile]: He Who said to His world "Enough!" shall say "Enough!" to our troubles. This applies both collectively and individually: collectively — that He say "Enough!" to our troubles, for the servitude has already lasted so long and the galus has extended exceedingly. Certainly, ultimately He will say "Enough!" and hasten to redeem us with an everlasting geulah, as it is written (Aichah 4): "Loa yoseef lihagloasaich" — "He will no longer exile you." And individually — for each person, especially those who have already begun somewhat and the true tzadik has already elevated them from where he elevated them (as each one knows in his own soul) — and yet what passes over them each day continues to pass. They must trust in the power of the elders of kedushah who work to strengthen the ratzon and draw upon us the aspect of Dovid Mashiach — who will say "Enough!" to the troubles of every individual soul. "Kee kaitz sam lachoashech" — "He has set a limit to the darkness" — and certainly He will not contend forever. The essential thing is to strengthen oneself through the power of the tzadikim.

[780] Thus these three tzadikim — who are the aspect of Yosef, Moshe, and Dovid, who departed in Ra'ava d'Ra'avin in the aspect of the ais Ratzon, etc., as mentioned above — make the aspect of three tikunim. The first is to elevate and strengthen those who are still upright, so that they should not fall and not turn aside, chas vishalom, in the aspect of "Visartem va'avaditem," etc., but should constantly strengthen themselves with a strong Ratzon for Hashem yisburach, etc.; and this is the aspect of Yosef, as mentioned above. The second is the aspect of Moshe, who adds further to elevate those who have already fallen to the place where they have fallen, actually raising them up, etc. The third is the aspect of Dovid, who is especially the essential aspect of Mashiach, the aspect of Mashiach ben Dovid, whose essential work is to complete the geulah both collectively and individually. That is, even those who have already been elevated from shmad to Ratzon, etc., still need to be strengthened so that they not fall again through whatever passes over them, etc. Through this he will complete the geulah and say "Enough!" to our troubles, etc., speedily in our days, amain.

[781] This is what is written in the sefarim: the essential sweetening of the dinim is to transform "tzarah" into "ritzai" [same letters rearranged: from "trouble" to "desire/will"]. For the essential tikun is through the aspect of r'tzai — the aspect of the upper Ratzon — as above.

"Elu Devarim Sh'ain Lahem Shi'ur" — Things Without Measure

Laws of the Morning Blessings 5:63

§63

[782] This is the aspect of what we say every day after Bircas HaTorah: the Mishnah of "Ailoo divarim she'ain lahem shee'oor" — "These are the things that have no measure: payah, bikurim, ra’yon, gimeeloos chasadim, and Talmud Torah." For it has already been explained (22, 28, 62) that the essential thing is the ratzon — through which one merits Torah, etc. — and all good. The holy discourse is already printed in Sipurai Ma'asiyos (Sichos Haran – The Words of Rabbi Nachman #51) regarding the greatness of the ratzon — which is the main thing.

[783] This is the aspect of "these things that have no measure" — for they are all mitzvos through which one merits the illumination of the Ratzon. Therefore they have no measure — for the holy ratzon has no measure, because it is effective at every level, for every person in the world. Even one at an exceedingly low level benefits from the good ratzon — for through the good ratzon everything can be elevated, as mentioned above (61). Conversely, even one at a very exalted level still needs ratzon — to strengthen himself with ever-newer ratzon for Hashem, for "ligdoolasoa ain chaikehr" — "His greatness is unsearchable." Therefore the ratzon is in the aspect of "without measure."

[784] Payah and Bikurim are the aspect of tzedakah given from the produce and seven species to the kohain and to the poor — through which one merits ratzon, subduing the metzach of the nachash and strengthening the Metzach HaRatzon. Payah and bikurim must be given immediately at the beginning of the produce: payah at the time of harvest immediately, and bikurim as soon as the fruit begins to ripen. This is the aspect of the beginning of tzedakah — which is very precious — through which one merits ratzon, as explained in the Torah. The produce and fruits need to be rectified most from the sin of Adam HaRishon, which took hold especially in work of the land, as it is written (Beraishis 3:19): "Arooruh hu'adumuh ba'avoorechuh, bi'eetzavoan toachalenuh..." — "Cursed is the ground because of you; in suffering shall you eat of it..." From there come all the toils of the thirty-nine labors. The Torah therefore commanded that immediately upon harvesting, one give payah to the poor — to purify the produce from the contamination of the nachash and draw upon it the illumination of the Ratzon, drawn essentially through tzedakah. Bikurim are even more precious — for they are brought to the Bais HaMikdash, where the illumination of the face of Hashem (the aspect of the upper Ratzon, the aspect of panim) essentially shines. Their primary time is Shavuos — Yom HaBikurim — kabbalas haTorah, whose essence is through the ratzon. Therefore on Shavuos He appeared as an Elder — the aspect of an Elder of exalted countenance — the aspect of ratzon, as explained there.

[785] And this is the aspect of ‘and the Ra'yon’ which is the mitzvah (Devarim 16:16): "Shaloash pi'amim bashanah yairah'eh chol zichoorcha es pinai Hashem Elokecha" — "Three times a year all your males shall appear before the face of Hashem your God" — on the three regalim. They are the aspect of the Mikra'ai Kodesh that call forth and reveal the Ratzon. Therefore one must then ascend and be seen in the Bais HaMikdash before the face of Hashem, in order to receive there the illumination of the Ratzon, which is the aspect of the face of Hashem, shining in the Bais HaMikdash with great intensity. Therefore re'ayon too has no measure — for the ratzon has no measure.

[786] G'milus chasadim is the totality of all forms of tzedakah — whose essential purpose is for the sake of the ratzon — and therefore it has no measure. All of this is in order to merit kabbalas haTorah anew each day. Therefore Talmud Torah also has no measure — for the essential kabbalas haTorah is through the completeness of the ratzon, which has no measure.

[787] Therefore we say this Mishnah every day after Bircas HaTorah — for each day one must draw upon himself the aspect of kabbalas haTorah anew, as it is written (Shemos 19:1): "Ba’yoam hazeh bu'oo midbar Sinai" — "On this day they came to the wilderness of Sinai" — and Rashi explains: each day it should seem in your eyes as though today you are standing at Har Sinai. As it is written (Devarim 6:6): "Ashehr Anoachi mitzavichuh ha’yoam" — "That I command you today" — each day they should seem like new. Therefore we make Bircas HaTorah every day, saying: "Baruch Atah Hashem, noasain haTorah" — "Blessed are You, Hashem, Who gives the Torah" — in the present tense, for He gives us the Torah anew each day. The essence of this is through the renewal of the ratzon that must be renewed each day — as our Master and Teacher z"l said in the holy discourse: no person is alike to his fellow, and no day is alike to its fellow, regarding the renewal of the ratzon.

[788] Thus each and every day — especially in the morning, when the neshamah is renewed in the aspect of "Chadashim labikarim" — one must strengthen himself with a new holy ratzon. This is the essential kabbalas haTorah each day — for which we make Bircas HaTorah. Therefore we then say this Mishnah — "These are the things that have no measure" — the aspect of the illumination of the Ratzon that has no measure: the essential kabbalas haTorah anew each day.

Laws of the Morning Blessings 5:64

§64

[789] This itself is the aspect of Bircas Kohanim — said immediately after Bircas HaTorah. For the essential tachlis is that through the ratzon one merits the aspect of (Yeshayahu 61:5-6): "Vi'amdoo zarim vira'oo tzoanchem... vi'attem kohanai Hashem teekurai’oo" — "Strangers shall stand and tend your flocks... and you shall be called priests of Hashem" — that you will not need to engage in any of the thirty-nine labors, etc.

[790] And this is the aspect of the Priestly Blessings, "Yivurechichuh Hashem" — "May Hashem bless you" — with money etc. (Bamidbar Raba 11:5), and study well the aforementioned Torah-teaching, it is explained there (Lkm 2:4:3-5), that through the ratzon one merits yeer'uh — which  is a vessel to receive chesed — through which one needs no occupation at all. This is: "Yivurechichuh Hashem" — with money — parnasah and wealth of kedushah, needing no occupation — the money and livelihood drawn through His kindness alone, the aspect of (Mishlai 10:22): "Beercas Hashem hee sa'asheer" — "The blessing of Hashem — it enriches." And this is, "Vi'yeeshmirechuh" — "May He guard you" — from the ‘mazeekeen’ (from harmful forces, Bamidbar Raba 12:3), which are the aspect of fallen fears — that one be guarded from them and merit instead holy fear, the attribute of shamor [guarding]. Through yir'ah one merits the chesed through which one merits parnasah without toil, as explained there.

[791] And this is, "Yu'air Hashem punuv ailechuh veechoonekuh" (Bamidbar 6:25) — "May Hashem illuminate His face upon you and be gracious to you" — the aspect of illumination of the face, the illumination of the Ratzon, as mentioned above (63). And this is, "Yeesuh Hashem punuv ailechuh" (Bamidbar 6:26) — "May Hashem lift His face upon you" — the aspect of tzedakah, through which the essential lifting of the face occurs, the aspect of (Tehillim 17:15): "Anee bitzedek echezeh funechuh" — "I in righteousness shall behold Your face." And this is, "Vi'yusaim lichuh shalom" — "May He grant you peace" — the aspect of "marbeh tzedakah, marbeh shalom" — "one who increases tzedakah, increases peace" (Avos 2:7). For the essential tikun is through tzedakah — through which one merits ratzon — through which one merits yeeruh — which is a vessel for chesed — through which one merits Hashem's blessing. All of this is contained in Bircas Kohanim — for kohanim specifically must deliver this blessing, being the aspect of chesed: "Oalum chesed yeebuneh" — "The world is built on chesed" — the aspect of "Vi'attem kohanai Hashem teekurai’oo," as explained in the aforementioned Torah (Lkm 2:4:3). Therefore we engage in all this immediately after Bircas HaTorah — for the essential kabbalas haTorah each day anew is through the ratzon — the aspect of Bircas Kohanim and the Mishnah of "Ailoo divarim she'ain lahem shee'oor, as explained above."

The Pidyon and Patience

Laws of the Morning Blessings 5:65

§65

[Connected above, to the matter of the upper all-encompassing pidyon:]

[792] Therefore, when the great true tzadik makes a pidyon and the person has not yet seen his salvation — chalilah (-Heaven forbid) to entertain doubts about him. For certainly it is for a wondrous good: the pidyon was used for a much higher purpose — to make gairim (-converts), etc., as above (-the beginning of this halacha). And certainly great good will come to the one who brought the pidyon as well. In the course of time, his salvation that he needed will also sprout — only he must wait a little. For in truth every person needs this upper pidyon — and through it we live and endure. Especially in this long, bitter galus, our essential survival is through these true tzadikim who can at all times draw the ais ratzon.

[793] For in truth, the essential salvation and mercy is to return to Hashem yisburach and be saved from sins — this is the essential mercy, etc., as explained elsewhere (LM II:7:3). Every person needs this, for every person, according to his aspect, needs a great salvation at all times, drawn from the pidyon mentioned above, so that he can ascend from the aspect of shmad to Ratzon, etc., as mentioned above. When the tzadik performs the upper pidyon mentioned above, and it is used Above for a higher purpose — to make gairim and ba'alai teshuvah, etc., which are made through the sweetening of the charon af by drawing the upper Ratzon — certainly all salvations in the world are included there, physically and spiritually. For all troubles, chas vishalom, come from the hiding of Hashem's face, in the aspect of (Devarim 31:17): "Haloa al kee ain Elokeye bikeerbee..." — "Is it not because my God is not within me...?" — which is the aspect of charoan af, etc., mentioned above. Through the pidyon mentioned above, everything is sweetened and all salvations are drawn, etc. Only one must delay somewhat and wait, for "hama'amin loa yacheesh" — "the believer does not rush" (Isaiah 28:16).

[794] This is (Mishlai 16:16): "Bi'or pinai melech chayim, ooritzoanoa ki'av malkoash" — "In the light of the king's face is life, and His favor is like a cloud of the late rain." This is said regarding the drawing of the Ratzon (as understood in the kavanos (Sidur of the Ari of Rabbi Shabseye; taking out the Sefer Torah on Rosh Hashana) that they are the aspect of the Tikunay Dikna). At first glance, the comparison of this promise ‘and His favor is like a cloud of the late rain’ - seems difficult — for clouds are difficult for a person, as our Sages said: "Kusheh yoama di'eeva" — "A cloudy day is difficult" (See Brachos 32b, Yevamos 72a). Why compare the wonderful good of His ratzon to a cloud of late rain? But according to the above: the cloud is difficult at first, but afterward when the rain descends through it, it certainly revives, for all blessings and bounty are drawn through rain and water, as it is written: "Yiftach Hashem lichuh es oatzaroa hatoav lusais mitar artzichuh bi'eetoa oolivuraich es kol ma'asai yudechuh" — "Hashem will open for you His good treasury to give rain for your land in its time and to bless all the work of your hands." The malkosh [late rain] comes with a delay — therefore His good ratzon is compared to a cloud of late rain. The salvation that comes from there is a complete salvation forever — only it comes with some delay. Understand this well.

[795] This is (Tehillim 130:7): "Yachail Yisrael el Hashem, kee eem Hashem hachesed, viharbai eemoa fidoos" — "Let Yisrael hope in Hashem, for with Hashem is lovingkindness, and abundant redemption is with Him." He certainly does chesed — but " viharbai eemoa fidoos " — He has many redemptions and salvations that He needs to bestow, redeeming from many kinds of troubles, physical and spiritual. Therefore one's lack cannot be filled immediately — one must only hope in Hashem, for He greatly redeems, and one must wait until He redeems from the trouble even greater than this one, and then this one too will be saved. Because (Nida 31a), "Ain ba'al hanais makeer bineesoa" — "The one who experiences a miracle does not recognize his miracle." The essential thing is that He redeems Yisrael through the upper pidyon of the tzadikim — from all their sins — the aspect of making gairim. This is (Psalm 130:8): "ViHoo yifdeh es Yisrael meekol avoanoasuv" — "He will redeem Yisrael from all his sins" — through the pidyon. Therefore one must wait — the aspect of "Yachail Yisrael el Hashem." As written before: "Nafshee laShem meeshoamrim laboakehr, shoamrim laboakehr" —,” “my soul is to Hashem more than watchmen for the morning, watchmen for the morning" — "Keeveesee Hashem keevsuh nafshi" — "I hoped in Hashem, my soul hoped" (Psalm 130:5-6), — “hope upon hope” (Rashi there), as explained above.

[796] This is (Aichah 3:22): "Chasdai Hashem kee loa sumnoo, kee loa chaloo rachamuv...” “The kindnesses of Hashem that are not consumed, for His mercies are not exhasusted,” (3:26): Toav vi'yucheel vidoomum leesishoo'as Hashem" — “It is good to wait in anticipation in silence for the salvation of Hashem.” "The kindnesses of Hashem that are not consumed,” they are the aspect of the abundant kindnesses which are drawn from the upper Ratzon through the upper pidyon — where there is the aspect of abundant mercies and chesed, as is known. But one must wait — the aspect of "Toav vi'yucheel vidoomum etc." And the more one strengthens himself to hope in Hashem without forcing the hour, the closer his salvation draws. For through the hoping and trust itself, his salvation sprouts near.

Kreyas shima — Sweetening the Twenty-Four Hours

Laws of the Morning Blessings 5:66

§66

[Connected to the laws of Kreyas shima:]

[797] Therefore there are twenty-four words in the two daily recitations of Kreyas shima — said every day, evening and morning — to sweeten all the twenty-four courts through the kutz'a of the letter daled, etc. For Kreyas shima is the aspect of divaikus and bitul to the Ratzon of Ain Sof — the aspect of "Shima yisroel" (Devarim 6:4) — "shimee'ah bileeba talya" — "hearing depends on the heart" (Tikunay Zohar, Tikun 58, 92a).

[798] For each day has twenty-four hours — twelve hours of day and twelve hours of night. The tzadikim and the God-fearing concentrate the twelve permutations of the Tetragrammaton in the twelve hours of the day, and similarly in the twelve hours of night. Through this they sweeten the twenty-four permutations of the Name A-d-n-y — the aspect of the twenty-four courts — sweetening the dinim that are grasped there.

[799] The main sweetening is drawn from Shabbos, when the ais ratzon primarily illuminates. Because three days follow Shabbos and three days precede Shabbos: in the three days after Shabbos, the residual impression of the previous Shabbos illuminates; in the three days before Shabbos, the illumination of the coming Shabbos is drawn, as is brought (Pree Aitz Chaim, Shaar Hashabbos 1). For all the vitality of the six weekdays comes from Shabbos, when the illumination of the Ratzon shines, sweetening and enlivening everything. Because in three days there are three times twenty-four hours — and three times twenty-four equals seventy-two, the aspect of chesed (=72), as brought much in the writings of the Arizal regarding three times twenty-four; see there (Aitz Chaim, Shaar 21:2; Shaar Hakavanos, Drushai Kreyas Shima 5). That is, that in the three days which are after Shabbos the three time 24 mentioned above which are the 24 courts are sweetened by the risheemoo (-residue) of the ais ratzon of the previous Shabbos, and similarly with the three days which precede Shabbos, from the illumination of the ais ratzon of the coming Shabbos.

[800] All of this is the aspect of Sefiras HaOmer — the aspect of "timeemoas teehi’yenuh" (Vayikra 23:15) — "they shall be complete" — for through them one sweetens the dinim by drawing upon oneself an illumination from the coming Shavuos, when the ais ratzon shines, as mentioned earlier (18, 59-60). Therefore they must be complete — to sweeten all the twenty-four hours of each and every day through the Sefirah.

Laws of the Morning Blessings 5:67

§67

[801] For certainly, when one merits through the pidyon to ascend from shmad to ratzon and to draw the illumination of the Ratzon in the world — through which teshuvah is accomplished, gairim are made, etc. — then of course everything is automatically rectified even in the physical. As stated (Lkm I:14:9) regarding "Vishaklai lisaltai vi'anchai bichavsa dirakeya" (Bava Basra 74a) — when things are rectified in the spiritual. And similarly in many places: as in the Torah "Pasach Rabbi Shimon" (Lkm 60:9) — that through awakening people from sleep, etc., yir'ah is drawn, through which tremendous wealth is drawn; and in this Torah "V'es ha'orvim" — through the ratzon one merits "Vi'umdoo zureem vi'ru'oo tzoanchem..." Only one must sweeten, as above.

[802] For "Hakol beedai shamayim chootz meyeeras shamayim" — "Everything is in the hands of heaven except the fear of heaven" — and nevertheless Hashem helps each day, for "Ilmalai HaKadosh Baruch Hu oazroa..." — "Were it not that HaKadosh Baruch Hu helping him..." (Kidushin 30b). The essential help from above is the strengthening of the ratzon. When a person receives the illumination of the Ratzon properly, constantly directing and preparing his heart to bind his ratzon to Hashem's ratzon — the aspect of (Avos 2:3): "Batail ritzoancha meepnai ritzoanoa" — "Nullify your will before His will" — never abandoning the good ratzon however things may be — through this certainly everything will be rectified. As he spoke about this at great length in many holy discourses and hints without limit, and therefore by necessity it will be delayed until the ratzon will carry out its work etc.

[803] Therefore one must inevitably wait until the ratzon accomplishes its effect. Every person should direct his ratzon to bind himself to the aspect of Moshe, and especially to give abundant tzedakah — every single person, even one whose sustenance is limited, as our Sages said (Gittin 7b) — or to be zealous with the jealousy of Hashem Tz'vakos, which is also considered tzedakah (Lkm 2:65). The essential thing is to direct that one's tzedakah reach the aspect of Moshe who is engaged in the pidyon — so that the illumination of the upper Ratzon be drawn in the world until gairim are made from it — and to direct one's ratzon so that the Ratzon reach him too. And certainly it will reach him greatly — since he is the one who brings the tzedakah and pidyon, for HaKadosh Baruch Hu does not withhold the reward of any creature (Bava Kama 38b). Then everything will automatically be rectified, as mentioned earlier (beginning). Even the fact that one must wait a little is a great good — for afterward the salvation will be complete.

[804] This is (Shemos 15:26): "Eem shumoa'a teeshma... kol hamachaluh... loa useem ulechuh, kee Ani Hashem roafechuh" — "If you diligently hearken... all the sickness... I will not place upon you, for I am Hashem your Healer." For there are doctors who heal an illness temporarily — for an hour or a year — but then the sickness returns. But Hashem is a faithful Healer — through the illumination of the Ratzon, through which one draws close to Hashem. When one is healed this way, the sickness does not return — the aspect of "all the sickness... I will not place upon you, for I am Hashem your Healer."

[805] This is (Yeshayahu 54:14): "Beetzdukuh teekoanunee, rachakee mai'oashek..." — "In tzedakah you shall be established; distance yourself from oppression..." Adjacent to this are verses about gairim: "Hain gor yugoor... mee gur eetuch ula’yeech yeepoal" — "Behold, converts will gather... whoever sojourns with you shall fall to your side." "Beetzdukuh teekoanunee" — this is the language of permanence and endurance forever, as in (Mishlai 12:19): "Sifas emes teekoan lu’ad" — "Lips of truth are established forever." And like it says (Psalms 119:90) “Your established earth and it stood etc.,” and many similar as mentioned above (36). "Rachaki mai'oashek" — “distance from extortion,” the aspect of desire for money etc. which is the aspect of shmad. "Kee loa seeru’ee" — "For you shall not fear" — that the fallen fears will be nullified, and one will merit holy fear through the ratzon drawn through tzedakah, as explained above (64). "Hain gor yugoor efes mai'oasee" — the gairim who converted not for the sake of heaven but for greatness and honor — "efes mai'oasee" — "not from Me" — they will not endure. "Mee gur eetuch" — but whoever converted during your poverty and disgrace and nevertheless did not abandon the ratzon — "ulaye’eech yeepoal" — "shall fall to your side" — they will endure forever.

[806] For at the beginning, it speaks there about the final, complete Redemption, after which there will be no further exile, as it is written there (Isaiah 54:8): “In a surge of wrath I hid My face from you for a moment, but with everlasting kindness I have had compassion on you,” etc., “And with great mercy I will gather you (54:7).” All these expressions — great mercy, abundant mercy, everlasting kindness forever — are all drawn from the Supernal ratzon (Will) through the pidyon associated with the aspect of Moshe mentioned above, as is brought in the writings. And therefore, immediately afterward it is juxtaposed with the verse, “Through tzedakah you shall be established,” etc. For the essential drawing down of the ratzon comes through the tzedakah that is given, as mentioned above (beginning), so that it should reach the aforementioned tzaddik. For this reason, money — that is, tzedakah — is brought to the tzaddik for a pidyon, etc., as explained above.

[807] And this is the meaning of the verse (Proverbs 14:34), “Tzedakah exalts a nation, but the kindness of the nations is sin.” See there in the Gemara (Bava Basra 10b). And they concluded there, the distinction between Israel and the idolaters: Israel do not question Hashem, blessed be He, or the tzaddik when their request is not fulfilled immediately. Through this, their tzedakah elevates them, as mentioned above (beginning). But “the kindness of the nations is sin,” for “all the kindness they do, they do for themselves etc. (Tikuay Zohar, Tikun 6, pg. 22a),” because they do not direct their will toward the truth, etc.

[808] But worthy Jews direct their intention in their tzedakah toward the will of Hashem, blessed He, as explained above. Therefore, “tzedakah exalts a nation,” and kindness does so as well, as they conclude there in the Gemara. For through the tzedakah, by which one draws down the illumination of the Will, kindness is thereby drawn down, etc., as explained there.

[809] But “for the nations, it is sin,” because they specifically want their request to be fulfilled at all times. And even if it is fulfilled, it is only temporary, for their beginning is tranquility etc. (Biraishis Raba 66:4). But the tzaddikim, and all Israel who are attached to them, their beginning is a little suffering, and their end is tranquility, for “the future of the man of peace is peace (Pslams 37:37),” as mentioned above.

 

[810] Therefore "Beetzdukuh teekoanunee" is adjacent to "Vichol bunaye’eech leemoodai Hashem, virav shalom bunaye’eech" — "All your children shall be students of Hashem, and great shall be the peace of your children" — for all of this is merited through tzedakah. See Yeshayahu Chapter 54, where all these verses appear — "Bishetzef ketzef histartee puneye rega meemaich, Oovichesed oalum reechamteech..." — "In a brief moment of anger I hid My face from you, and with eternal lovingkindness I have had mercy on you..." — leading to "Beetzdukuh teekoanunee..." and there too appears the verse "Visamtee kadchoad sheemshoa'saye’eech" — hinting at the wondrous tikun drawn through the pidyon that sweetens all the twenty-four courts, as brought (25, 59) in the name of the writings of the Arizal. Understand well to connect the matter.

 

[811] [Note in the original: "From §49 until here it is not well-organized, and some things are repeated, for it was not written in order — only chapter headings."]

The Dispute of Korach

Laws of the Morning Blessings 5:68

§68

[812] This is the aspect of the dispute of Korach. For Korach denied the Ratzon — as our Sages said (Yerushalmi Sanhedrin 10:1): Korach was a heretic. He and his assembly were originally great tzadikim — for he was one of the bearers of the Aron [the Holy Ark] (Tanchuma Korach 2), and his assembly were "kroo'ai hu'aiduh" (Bamidbar 26:9) — "those summoned to the assembly," etc. But they were in the aspect of the elders who lack completeness. And not only did they not suffice with this, but the evil inclination overpowered them and incited them to dispute Moshe — who was always included in the upper Ratzon. So it is in every generation: there are elders and prominent people who dispute the tzadik who is greater than them, which is an astonishing novelty. All of this is from the above aspect — because they are in the aspect of the blemished elders who, although they are upright and righteous, because they did not add kedushah each day, the metzach of the nachash draws from the fall of their days, until the metzach of the nachash itself provokes them and causes them to fall further (for such is the way of the adversary — he is the inciter, etc.) — until he incites them to dispute the tzadik who renews himself constantly and adds light and kedushah each day — the aspect of the elder of kedushah, the aspect of "zakain (Vayikra 19:32, this is an abbreviation of) — zeh kanah chochmah" — "an elder — one who has acquired wisdom (Kidushin 32b)."

[813] This is the aspect of the sin of the Meraglim [spies] etc. (Bamidbar 13:1-14:38). Therefore adjacent to it is Parshas Challah (when baking dough a piece is given to the kohen, Bamidbar 15:17-21) — the aspect of tzedakah. Challah is tzedakah upon tzedakah, for it is given last — after terumah and ma'aser — in order to strengthen the ratzon and nullify the doubts. Therefore challah is a word meaning tefillah [prayer] — for the essential tefillah is through ratzon, the aspect of (Tehillim 69:14): "Va'anee sefilasi l'cha Hashem ais ratzon" — "And my prayer is to You, Hashem, at a time of will"; and (Yeshayahu 49:8): "B'ais ratzon aneeseechuh" — "In a time of will I answered you."

[814] Therefore Korach erred and relied upon the twenty-four Levite watches that he saw from afar would descend from him. But he erred greatly, as our Sages said (Bamidbar Rabbah 18:8). For the twenty-four Levite watches correspond to the twenty-four courts (and all the aspects of twenty-four above) that require a great sweetening through the pidyon — drawn only through the aspect of Moshe, who is included in the upper Ratzon. Therefore all twenty-four Levite watches — all their sweetening and tikun — is through the twenty-four priestly watches. For it is known that Levi is the aspect of dinim (Zohar Acharay 62b) and Kohain is the aspect of chesed (Zohar Nussoa 146a). Even all the twenty-four priestly watches must receive the essential sweetening from the aspect of Moshe — the aspect of the Ratzon, as mentioned above (beginning). For only Moshe drew into the world the kedushah [holiness] of the kehunah [the priesthood] and the l'viyah [the Levite service]. Because (Proverbs 3:15) "Yikuruh hee meepneeneem" — "She is more precious than pearls" — [meepneeneem, mee=more than, pneeneem=inner inside] more than the Kohain Gadol who enters lifneye vilifnim [into the Holy of Holies] (Hureyos 13a). The true tzadik, the aspect of Moshe, is more precious even than the Kohain Gadol — for all their kedushah and all their sweetenings derive from him.

[815] Korach blemished all of this — disputing Moshe and relying on the twenty-four Levite watches themselves. Through this, the intensity of the dinim provoked him — for when the dinim grasped from the side of Levi are not sweetened, the Sitra Achra [the "Other Side" — the forces of impurity] draws from there, chas vishalom, grasping from the chain of the twenty-four courts. This is "Va’yeekach Korach" (Bamidbar 16:1) — "Korach took" — (Unkelos renders it:) "Vi'eespilag Korach" — "Korach separated" — he wanted to separate the twenty-four courts (the twenty-four Levite watches) from Moshe (the upper Ratzon) and from Aharon the Kohain. Therefore: "Vayikach Korach ben Yitzhar ben Kihas ben Levi" — and "ben Yaakov" is not mentioned, for Yaakov pleaded regarding this (Beraishis Rabbah 18:5). For Korach blemished very greatly, casting a blemish on the Ratzon until he blemished the kedushah of his own forebears, who were great tzadikim and drew the illumination of the Ratzon from generation to generation. He blemished them all — wanting to overturn all their good and true da'as. The blemish reached as far as Levi. But the adversary wanted to provoke further — blemishing even the kedushah of Yaakov, who comprised all twelve tribes and all seventy souls, and all three tzadikim included most in the Ratzon, who are, Yosef, Moshe, Dovid (as brought above 18) — who all came from him. For the metzach of the nachash that grasped Korach wanted to cast a blemish even on the root of the Ratzon etc. as it is written there (Lkm 2::4:7). But Yaakov pleaded for mercy — that his name not be mentioned in their dispute — so that they would have no power to blemish there, chas vishalom.

[816] Therefore he joined Shimon and Levi together and prayed (Beraishis 49:6): "Bisoadum al tuvoa nafshi" — "Into their council let my soul not enter" — regarding the deed of Zimri, who was from the tribe of Shimon; "Oovikahalam al taichad kivoadee" — "In their assembly let my honor not be united" — for Shimon too was provoked by the intensity of the dinim of the twenty-four courts. Therefore twenty-four thousand died through the deed of Zimri — twenty-four specifically, as above. Therefore he said (ibid.): "Achalkaim bi'Yaakov va'afeetzaim bi'Yisrael" — "I will divide them in Yaakov and scatter them in Yisrael" — that the binai Shimon would be impoverished, receiving tzedakah, and the binai Levi would receive all the forms of tzedakah — terumos and ma'asros, etc. In this he hinted at the tikun for all the above — which is through tzedakah.

Tefillah — Chapter Headings (continued)
Based on LM I:215

Laws of Prayer

Tefillah — The Revelation of Ratzon

Laws of the Morning Blessings 5:69

§69

[817] This is the aspect of tefillah [prayer]. For the essential aspect of tefillah is the revelation of the Ratzon [Divine Will], the aspect of (Tehillim 69:14): "Va'anee sifeelusee lichuh Hashem ais ratzon" — "As for me, my prayer is to You, Hashem, at a time of favor"; the aspect of (Yeshayahu 49:8): "Bi'ais ratzon aneeseechuh" — "At a time of favor I answered you," etc.; the aspect of (Tehillim 19:15): "Yihi'yoo liratzon imrai fee" — "May the words of my mouth be for favor," etc. And this is the aspect of smeechas geulah lisifeellah [placing Redemption adjacent to prayer], which is learned from this verse: "Yih'yu l'ratzon imrai fi," etc., "Hashem Tzuri v'Go'ali" — "Hashem, my Rock and my Redeemer" — and immediately adjacent to it is written (ibid. 20:2): "Ya'anchuh Hashem bi'yoam tzarah" — "May Hashem answer you on the day of trouble." As our Sages, zichronam livrachah, said (Jerusalem Talmud 1:1 pg. 6a), all of this is the aspect of the pidyon [redemption and sweetening] mentioned above.

[818] For this is the way of the true tzadikim who know how to make a pidyon: first they make the pidyon according to their holy kavanos [intentions and meditations]. Through this they sweeten all the dinim [harsh judgments] in all the twenty-four batai din [courts] and draw the aspect of the illumination of the Ratzon. Through this is the essential pidyon, as mentioned above. Afterward they pray the tefillah that is needed for that sick person and the like, as is explained in all the pidyonos brought in the holy sefarim. And so it is in the general order of tefillah: first, through Kreyas shima and its blessings, they ascend to the upper Ratzon and draw the illumination of the Ratzon, as mentioned above. Through this there is made the aspect of pidyon, the aspect of sweetening the dinim. This is the essential tikun of the whole order of tefillah — the Korbanos, Pesukai DIZimrah, Kreyas shima and its blessings — for everything is to sweeten all the dinim and illuminate the Ratzon, until we reach the blessing of Emes vi'Yatziv, which is the aspect of the blessing of geulah [redemption], as we conclude: "Gu’al Yisrael" — "Who redeemed Yisrael." This is the aspect of the above pidyon, the aspect of redemption and geulah. Therefore, in truth, it is explained in the kavanos (Pree Aitz Chaim, Shaar Kreyas Shima 27) that in the blessing of Emes v'Yatziv one ascends to the Haichal HaRatzon [the Palace of the Divine Will], for there is the essential geulah and the above pidyon. And immediately, at once, one must place geulah next to tefillah, for immediately after the aspect of pidyon — after all the dinim have been sweetened and one has ascended into the Haichal HaRatzon — one must immediately pray. For this is the way of pidyon, as mentioned above. Then, through the tefillah, specifically then, the essential revelation of the Ratzon is revealed in wondrous completeness. For all His blessed Ratzon in creating His world, and in the conduct and maintenance of the world that He conducts and sustains with His Ratzon, is entirely for this — for the awesome kedushah of the prayers of Yisrael.

[819] For Hashem yisburach created the entire world and all that fills it only for the sake of Yisrael, as our Sages, zichroanam livrachah, said countless times (Tractate Gairim 1:1, Biraishis Raba 83:5). And the essence is so that Yisrael should be tzadikim, who rule in His world and conduct the whole world according to their Ratzon; and the essence is through tefillah — that they should have power through tefillah to change the entire array of heaven and to change the whole order of nature, which Hashem yisburach conducts with His Ratzon. They can change everything according to their Ratzon through their tefillah. For even though the order of nature itself is also conducted by Hashem yisburach with His Ratzon, nevertheless the revelation of the Ratzon is not revealed and recognized to every eye. But when Yisrael pray and change nature according to their Ratzon, then everyone sees that there is no nature at all; rather everything is conducted only by His blessed Ratzon. He handed everything over to Yisrael and to His tzadikim, that they should conduct the world according to their Ratzon through their tefillah, for through this they change nature. This is as we saw through Moshe Rabbainu, alav hashalom, who split the sea and brought down the mahn, and likewise through the tzadikim after him: Yehoshua stopped the sun, and Eliyahu and Elisha, and Daniel, Chananyah, Mishael, and Azaryah, etc., etc., and likewise all the tzadikim after them, who performed very awesome and mighty wonders and changed nature through their tefillah.

[820] Therefore, through tefillah is the essential revelation of the Ratzon to all who come into the world. This is the aspect of the condition that HaKadosh Baruch Hu made with the sea, that it should split for Yisrael, etc. (Biraishis Raba 5:5). The commentators greatly strained themselves according to intellect in explaining these aggados. But in truth, the matter is according to its simple meaning: Hashem yisburach created the world to be conducted by His Ratzon within this nature, for in truth nature itself is His Ratzon. But He warned the conduct of nature, and all the angels appointed over the conduct of the world within this nature, that immediately when Yisrael pray and want to change nature, they are compelled to do according to their Ratzon — to turn sea into dry land, to stop the sun, that fire should not have power to burn, and that lions should not have power to trample, etc. Because these wondrous miracles already happened, our Sages mentioned those miracles; and in truth, so it is in every generation: all the true tzadikim in every generation have power to change nature through their tefillah according to their Ratzon, for so HaKadosh Baruch Hu stipulated with the angels who conduct nature, as mentioned above.

Laws of the Morning Blessings 5:70

§70

[821] This is the aspect of what is stated in the kavanos (Pree Aitz Chaim, Shaar Kreyas 29): at the beginning of tefillah one enters the Haichal Kodshai Kodashim [the Palace of the Holy of Holies]. For the Ratzon is the aspect of kodesh [holiness], as is written regarding the verse "Mikra Kodesh" [a holy calling] (Vayikra 23:3), etc.; see there (29:6). That is, when it is revealed that everything is conducted only by His Ratzon and there is no nature at all — for even nature is conducted by His Ratzon — this is the aspect of kodesh. For this is the essential kedushah of Hashem yisburach: when the holy emunah is revealed that everything is only by His blessed Ratzon alone. But when Yisrael stand to pray and nullify nature, then it is revealed even more that everything is by His blessed Ratzon — that He created, sustains, and conducts the world for the sake of Yisrael, who have the power through their tefillah to make His Ratzon accord with their Ratzon. Then His kedushah is revealed even more, in the aspect of Kodshai Kodashim [Holy of Holies], the aspect of an addition of kedushah upon kedushah. For this is the essential revelation of His blessed kedushah: when everyone sees the power of the tefillah of Yisrael, who are the crown of Hashem yisburach, as our Sages, zichronam livrachah, said (Zohar Pinchas 252b), and as it is written (Tehillim 22:4): "Vi'Atah Kadosh yoashaiv tiheelloas Yisrael" — "You are holy, enthroned upon the praises of Yisrael." For the essential aspect of His blessed kedushah is the tefillos and praises of Yisrael. Therefore this chamber of the beginning of tefillah is called Kodshai Kodashim.

Laws of the Morning Blessings 5:71

§71

[822] Therefore the essential order of Kedushah is said at the time of tefillah — that is, when the Shemoneh Esrai is repeated with ten (Tur Shulchan Aruch, Orach Chaim 124). And this Kedushah is more important than the Kedushah in Yoatzehr, which even an individual says, and which is called Kedushah d'Meyooshav [the seated Kedushah]. For the Kedushah in Yoatzehr is the aspect of recounting the order of the Kedushah of the angels, who sanctify His blessed Name with awe and yir'ah (Tur Shulchan Aruch, Orach Chaim 59), and reveal that He, may He be blessed, conducts worlds with His blessed Ratzon, as it is written (Isaiah 6:3): "Kadosh, kadosh, kadosh," etc.; and its Targum is: "Kaddish bishmai miroama," etc., "Kadish al ara," etc. — that His kedushah is above and below. For He, may He be blessed, conducts everything with His Ratzon, which is the essential Kedushah, the aspect of Mikra Kodesh mentioned above. And this is the aspect of saying "Kadosh" three times, corresponding to the three regalim, which are Mikra'ai Kodesh, as mentioned above (43).

[823] But the Kedushah of the tefillah is much, much higher, and it is said only with ten (S.A. Orach Chaimm 55:1). For the Kedushah in the tefillah is the aspect of the revelation of His kedushah that is revealed through the tefillos of Yisrael, who have power to change the nature that is conducted by His Ratzon and to make His Ratzon accord with their Ratzon. This is His essential kedushah, the aspect of: "V'iAtah Kadosh yoashaiv tiheelloas Yisrael" (Tehillim 22:4) — "You are holy, enthroned upon the praises of Yisrael," as mentioned above (70). Therefore this Kedushah in the tefillah is higher, as mentioned above. Therefore in the Kedushah in Yoatzehr we do not say, "Yimloach Hashem li'oalum," etc. (Kol Boa 8); only in the Kedushah of the tefillah do we say, "Yimloach Hashem li'oalum, Elokayich Tziyon lidor vador," etc. (Tehillim 146:10). For the essential revelation of His blessed Malchus forever, generation after generation, eternally, is through the tefillah of Yisrael. And the essence will be revealed when He rests His Shechinah in Tziyon, the aspect of "Elokayich Tziyon" — "Your God, O Zion." For then everyone will see the greatness of Yisrael, that they conduct the world through their tefillah according to their Ratzon, as our Sages, zichronam livrachah, said (Pesachim 68a): "In the future the tzadikim will revive the dead," etc.

[824] Therefore this verse, "Yimloch," is not mentioned in the Kedushah of Yoatzehr, which is the aspect of the Kedushah of the angels, but only in the Kedushah that is said in the tefillah. For the essential revelation of His blessed Malchus forever, generation after generation, eternally, is through the tefillah of Yisrael, which is the essential completeness of kedushah, the aspect of Kodshai Kodashim, as mentioned above. And this is the aspect of mentioning the three Avos in the tefillah (-first blessing) — Avraham, Yitzchak, and Yaakov — for they are the aspect of the elders of kedushah who bind all the retzonos to the root of the Ratzon. For all the Avos are called elders, as it is written (Beraishis 24:1): "Vi'Avraham zakain buh," etc., and likewise with Yitzchak and Yaakov, as explained in the Midrash (Biraishis Raba 99:5, and see Yoma 28). Therefore they are three Avos — three holy elders who are included from all the elders of kedushah — corresponding to the three regalim that reveal the Ratzon in the aspect of Mikra Kodesh, as mentioned above. For the regalim are the aspect of the three Avos, as is brought (Tur S.A. Orach Chaim 417); (and see Hilchos Kreyas HaTorah, Halacha 4:1, on the basis of the above Torah).

Balak and Bilaam — The War of the Metzach HaNachash

Laws of the Morning Blessings 5:72

§72

[825] This is the aspect of the story of Balak and Bilaam. For Balak and Bilaam are the aspect of the above wild beasts and the above metzach hanachash [the forehead of the serpent] (30), who seek to overpower Yisrael, the holy nation, at every time because they are strong in emunas haRatzon [faith in the Divine Will]. Their nourishment is from the elders of the generation who do not have completeness, for through those elders who do not have completeness came all the corruptions and all the blemishes that Yisrael blemished in His blessed Name through the ten trials with which they tested Him in the wilderness, as a little of this was brought above (68). For Balak is the aspect of the wild beasts that trample and devour, etc. — the wise men of nature — and Bilaam is the aspect of the root of the wisdom of nature, the aspect of the metzach hanachash itself.

[826] For it is explained there, at the end of the above Torah (2:4:12), that the metzach hanachash is the aspect of a rasha yarai [a wicked person who appears God-fearing], etc. — and then he said in Yiddish: "azoy vee a frumir rasha" [like a pious-looking wicked person]. Whoever looks at those who follow the paths of the investigators in these times will see that most of them, virtually all of them, cast off the yoke of the Torah and the mitzvos, as is well known. Yet even among them, to the appearance of the eyes, there are two kinds. There are many apikorsim [heretics] who go in this path and everyone sees that they have cast off the yoke: they go with prostitutes and foreign women to stroll, etc.; they go to their theaters and circuses; they desecrate Shabbos and Yom Tov, etc. Nevertheless all their words are only that they say they want to guide Yisrael in the way of truth, and the speech of truth never moves from their mouth. Their "truth" is very, very great — they constantly say that they desire only truth, as is known to anyone who looks a little into their books and their evil pamphlets that they are now spreading among Yisrael. May He Who guards His people Yisrael forever guard us and our offspring from them. But if there were only these alone, it would still be possible to break their teeth, despite everything, and show everyone their falsehood and recklessness. Yet there are also found a few among them who are in the aspect of the metzach hanachash, the root of the wisdom of nature. They are more clever to do evil: they present themselves as proper people, as though they do not want the evil abominations of their students — even though in truth everything comes through their evil teachings — and they inject investigations and evil reasonings of the wisdom of nature, the opposite of the true ways of the Torah. Yet they present themselves as speaking with simplicity and yir'ah, for the sake of truth.

[827] And all their words are sharp like the thrusts of a sword, for they reveal faces in the Torah not according to halachah, and they turn the words of the living God into their own invented and counterfeit reasonings, etc., as is known to those who have some familiarity with them. These heretics are the aspect of the above metzach, as mentioned above. And in truth, they too have already defiled themselves with every evil abomination in immorality, etc., for most of them remained bachelors until thirty or forty years old, and they did what they did — only they are hypocrites and concealed their abominations. This is the aspect of Balak and Bilaam. For concerning Balak our Sages, zichronam livrachah, expounded (Pisikta Zutrasa Balak) that he came "to lick up the blood of Yisrael." This is the aspect of the wild beasts that trample and devour, who come to trample, tear, and spill blood. This is the aspect of the above inciters and misleaders, who walk in the ways of their abominations in adultery and every evil desire, and nevertheless speak their evil words and evil wisdoms and rebuke others to go in their ways, etc. And it is known that all desires — especially the general desire — come through the muddying of the blood. Therefore they are in the aspect of Balak, who came to lick up the blood of Yisrael, to corrupt their blood, chas vishalom, through the abundance of their abominations. They dress themselves in wisdoms of vanity in order to teach others to follow their ways, etc. And their end proved their beginning, for he made his daughters ownerless for immorality in order to mislead Yisrael. That is as mentioned above: Balak was a king, and all the kings of the Sitra Achra are the aspect of wild beasts, as explained in Daniel (6:17) and Zechariah (6:2), etc. Thus Balak is the aspect of the wild beasts — the wise men of nature — who trample and devour many of the children of our people.

[828] But all the power of Balak is from Bilaam the wicked, who is the aspect of the root of the wisdom of nature, the aspect of the above metzach hanachash, which is the aspect of the rasha yarai [the pious-looking wicked person] — the above "frumir rasha" — who presented himself as a tzadik and a separated one, as if he did not pursue immorality. But in truth, his abominations were more disgusting than everyone else's, for in private he committed an act of intimacy with his donkey, as our Sages, zichronam livrachah, said (Sanhedrin 105b) on the verse (Bamidbar 22:30): "Hahaskain heeskantee" — "Have I been accustomed?" And likewise now there are wicked people like these among the heads of their sects. In most cases, afterward all their ways and evil deeds become known, as is recognizable from their books and their evil views: they strive to demolish, chas vishalom, all the ways of the Torah and the holy emunah, etc.

[829] All of this is the aspect of Bilaam, who is the aspect of the metzach hanachash, the root of the wisdom of nature, which does not show and reveal its wickedness outwardly. Rather, he incites, seduces, and misleads with his evil reasonings as though his intention is toward truth. He is such a strong klipah that it is very, very difficult to demolish his opinions and counterfeit reasonings. For whatever wondrous and awesome things are revealed in the Torah — true wisdoms and subtle, wondrous intellects, with sharpness and breadth of knowledge, and revelations of exalted hidden matters that cannot possibly be grasped by any human intellect except through Divine abundance, etc. — against all of them he strives to demolish and deny everything through the ways of his counterfeit reasonings, etc. Therefore he is called Bilaam, for he wants to swallow up, conceal, and hide everything. This is what is stated in Rabbainu's words, zichroano livrachah: Bilaam is the klipah corresponding to the whole Torah given through Moshe Rabbainu. For the bais corresponds to the bais of Beraishis, which is the beginning of the Torah; the lamed corresponds to the end of the Torah, which concludes with a lamed; the ayin corresponds to the seventy faces of the Torah; and the mem corresponds to the forty days in which the Torah was given, as explained in the Torah "BiKroav Aleye Mirai'im" (LM I:36:2), etc. That is, it is such an impure klipah that it wants to conceal and hide such wondrous, awesome, and exalted matters that are explained openly and concealedly throughout the entire Torah, from the bais of Beraishis until the lamed of "l'ainai kol Yisrael." Every person who sees them is astonished and stands trembling, for everyone sees and understands — anyone who has a mind in his head — that it is impossible to reveal such a holy and awesome Torah except from Heaven, through the prophecy of panim bifanim [face to face], which is Moshe Rabbainu. And especially all the mighty and exalted secrets that the Tannaim and the early tzadikim already began to reveal — matters that make a person's hairs stand on end — and one sees eye to eye that the spirit of Hashem spoke through them, for it is impossible to reveal such matters through human intellect in any way. And all the seventy faces that they began to reveal, a little of a little from them, and all that Moshe Rabbainu labored during forty days, three times, without eating bread and without drinking water — for it was never heard that such a person should be found in such kedushah, not eating and not drinking for forty consecutive days.

[830] And all these mighty awesomenesses, and the signs and wonders and all the great awe that Moshe performed etc. (Devarim 34:12), — all of it, exactly as it is, they want to conceal and hide, and to say that everything only hints to the words of the wisdoms of the Greeks, Aristotle and his companions — may their names be erased — etc. All of this is the aspect of Bilaam, who stands opposite the Torah in all its aspects, as mentioned above. For he is the aspect of the metzach hanachash, the root of the wisdom of nature, etc., as mentioned above. [Recently these very people have revealed their disgrace before everyone’s eyes: in their corrupt pamphlets they print words of total denial of all the words of the holy Zohar and of all the ways of Kabbalah. They brazenly assert that the entire holy Zohar and the Tikunim did not come forth from the mouth of Rabbi Shimon bar Yochai and his companions, and they printed some booklet about this, etc. Yet every person of understanding realizes that the words of the holy Zohar and the Tikunim could only have been revealed through an exceedingly lofty and awesome Ruach HaKodesh that appeared upon a holy tzadik like Rabbi Shimon bar Yochai and his son, who sat thirteen years in the cave, etc. And likewise the writings of the Arizal, as stated in the introduction to Aitz Chaim: anyone who looks into it truthfully will testify that it is impossible for human intellect to reveal such innovations and revelations, etc. But they want to uproot and destroy, chas vishalom, such exalted structures. Let such a thing not be in Yisrael.]

Laws of the Morning Blessings 5:73

§73

[831] Therefore, when Balak saw that Yisrael were overpowering beyond the way of nature, until he himself had no power to defeat them, he sent for Bilaam, who is the metzach hanachash, the root of the wisdom of nature, perhaps through his power he would be able to defeat them, chas vishalom. This is what is written in the holy sefarim (Zohar Balak 184b, 199b): that the deed of Balak was a deed done through some impure body, etc., while the deed of Bilaam was only with his mouth. For Balak is the aspect of the wild beasts that overpower through bodily desires, as mentioned above (72), and through this they introduce the ways of their heresy into the world so that they can be drawn after their evil desires — similar to what our Sages, zichronam livrachah, said (Sanhedrin 63b): Yisrael served avodah zarah only in order to permit forbidden relations to themselves publicly. But Bilaam was more and more impure, and more cunning, and he hid and concealed his wickedness, as mentioned above (72). All his power was in his mouth: he knew many sorceries and Names of impurity, etc.; and all the wisdoms of the wise men of nature, of all the present-day investigators, are included in them. With all of this he would overpower in order to demolish and conceal, chas vishalom, all the ways of the Torah from beginning to end, from the bais of Beraishis until the lamed of "l'ainai kol Yisrael." All of this is the aspect of the metzach hanachash, as mentioned above. Therefore, in truth, it was then a very great time of trouble for Yaakov, as it is written (Michah 6:5): "Amee zichur nuh mah yu'atz Balak melech Moav oomah unuh oasoa Bilaam ben Be'or," etc. — "My people, remember what Balak king of Moav advised and what Bilaam son of Be'or answered him."

Laws of the Morning Blessings 5:74

§74

[832] This is the aspect of (Bamidbar 22:4): "Va’yoamehr Moav el ziknai Midyan" — "And Moav said to the elders of Midyan." Rashi explains: were they not always enemies of one another? What prompted Moav to take counsel from Midyan? Once they saw Yisrael prevailing in ways contrary to the natural order, they said: "The leader of these people — his power is in his mouth." They responded: "Then we too shall come against them with a man whose power is in his mouth."

[833] For this is a great principle: the entire world was created only for the sake of bicheerah [free choice]. Therefore bicheerah has exceedingly great power, as explained in many sefarim and in our writings numerous times (Laws of a Synagogue 6:12, Laws of Blessing on Smelling Fragrance 4:33, Laws of Slaughter 5:6). And the main power of bicheerah comes from the fact that Hashem concealed His Ratzon behind great concealments and obscurities — yet gave power and knowledge to man so that he would understand from his own mind that he must spend all his days seeking and searching for Hashem's Ratzon, nullifying all his own desires before the Divine Will.

[834] For it is known and understood by all that this world is nothing — vanity of vanities, with no substance. As Koheles opened his book (Koheles 1:2): "Hevel havalim..." — "Vanity of vanities..." and repeated and said, “vanity of vanities everything is vanity,” And Dovid said (Tehillim 144:4): "Adam lahevel damah, yamav kitzail oavair" — "Man resembles a breath; his days are like a passing shadow" — and as our Sages explained (Beraishis Rabbah 96:2): not even the shadow of a palm tree, but the shadow of a bird in flight. All the sages of truth cry out about this in countless formulations, and even the wise men of the nations agree — for we see with our own eyes that our days are fleeting and man dies each day: the hour and the day that he has lived will never return, and therefore the day of death begins from the day of birth (Koheles 7:1, The day of death from the day of birth), as is explained in many holy books (Medrash Shmuel 23:1). Nevertheless, one still needs to speak about this endlessly and review it with oneself and with one's companions — for "Gam es ha'oalum nasan bileebum" — "He has also placed the world in their hearts" (Koheles 3:11) — which our Sages explained (Tanchuma Kedoshim 8) and as it is brought in the commentary of Rashi (Koheles 12:13) as a word of concealment and forgetting. That Hashem yisbarach in His deep wisdom placed a forgetting in the human heart — for the sake of bicheerah — giving the adversary the power to conceal and obscure and cause forgetting. But the power of truth is certainly the greater: anyone who sincerely examines his eternal purpose cannot deny that this world is vanity of vanities, and nothing remains of it and its desires and its gold and silver — only what one labored and toiled for the eternal purpose: to fulfill Hashem's will.

[835] Therefore all the true tzadikim who walked in this path and examined their eternal purpose all their days attained the understanding that Hashem's will is to distance oneself from all evil desires — not only from the superfluous but even from what seems necessary — sanctifying and purifying oneself each time, until even the essential necessities are performed in kedushah and purity, for the sustaining of the world (which is His will), and not for one's own desires at all. Because they examined the truth honestly and carried it out — withdrawing and sanctifying themselves each day with ever-greater kedushah, ascending from level to level — Hashem had mercy upon them and revealed His will to them. The first was Avraham Avinu, who walked in this path with total integrity — the first to attain Hashem's will in the way of the Torah that was transmitted to us. As our Sages said (Kiddushin 82a): "We find that Avraham Avinu fulfilled the entire Torah." For although there were great tzadikim before him — Noach, Mesushelach, Chanoch — they did not merit to reveal Hashem's Godliness and His will as Avraham did, as our Sages o.b.m. said (Bamidbar 2:12).

Laws of the Morning Blessings 5:75

§75

[836] From him began our good inheritance in which we take pride daily, saying (beginning of Shacharis): "Ashrainoo, mah toav chelkainu, oomah na'eem goaralainu, oomah yafah yerooshasainu! Ashrainu she'anu mashkimim..." — "How fortunate we are! How good is our portion, how pleasant our lot, how beautiful our inheritance! How fortunate we are that we arise early..." In his holy path walked his children — Yitzchak and Yaakov and all the holy tribes — until Moshe Rabbainu came and gave us, upon this foundation, the holy Torah in writing and orally. From the day we merited kabbalas haTorah [the receiving of the Torah] — from Moshe to Yehoshua, from Yehoshua to the Elders, etc. — until this very day, we must walk in their footsteps: seeking and searching for His will, as it is written (Tehillim 105:4): "Deershoo Hashem vi'oozoa, bakshoo funuv tamid" — "Seek Hashem and His might; seek His face always" — and (105:3): "Yismach laiv mivakshay Hashem" — "The heart of those who seek Hashem rejoices."

[837] Even now — although the Torah has already been given and we know His will clearly: to observe the Torah and mitzvos, to turn from evil and do good — we still do not know how we will merit this, for the evil inclination overpowers a person each day etc. (Kidushin 30b). Therefore even Dovid HaMelech pleaded many entreaties: (Tehillim 143:10): "Lamdainee la'asoas ritzoanechuh" — "Teach me to do Your will"; and screamed, (ibid. 13:3): "Ad unuh ushees aitzoas binafshee..." — "How long shall I take counsel in my soul..."; and similarly, (ibid. 119): "Achaleye yeekoanoo dracheye lishmor chookechuh" — "Would that my ways be directed to keep Your statutes." The entirety of Sefer Tehillim is founded upon this. But the essential foundation of the entire Torah is that we must walk and hold fast to the ways of our fathers — Avraham, Yitzchak, Yaakov, Moshe Rabbainu, and all the tzadikim who follow in their path. Even if we do not merit to be like them completely — to shatter all desires as they did — we still merit the eternal purpose through our closeness to them and to their holy ways. As our Sages extolled greatly (Kesubos 111b) the merit of those who cleave to the Torah scholars and the true tzadikim. And over the course of many days, as we strive and yearn to walk in their ways completely, we can merit to fulfill His will properly. For the bicheerah is always free. These perfect tzadikim merited, through the greatness of their kedushah, the power through their tefillah to nullify nature and reveal that everything is His will — and the power to bring about His will as their will, in the aspect of (Avos 2:4): "Asai ritzoanoa keertzoanecha, kidai she'ya'aseh ritzoancha keertzoanoa" — "Make His will like your will, so that He will make your will like His will." Through this they reveal and illuminate the Ratzon in wondrous revelation.

Laws of the Morning Blessings 5:76

§76

[838] However: "Es zeh li'oomas zeh asah Elokim" — "This opposite that, God has made" (Koheles 7:14) — and He gave power also to the Sitra Achra [the "Other Side" — the forces of impurity], able to twist itself like an ape before a man, so that even the sorcerers and magicians can perform feats through impure Names — as explicitly described in the Torah regarding Pharaoh's magicians who mimicked Moshe's wonders (Shemos 7:11), “And the chartoomim (sorcerers) also did the same with their magic. But the truth of kedushah is always supreme — Moshe's hand always prevailed, as it written (Shemos 7:12): "Vayivla matteh Aharon es matosam" — "Aharon's staff swallowed their staffs" — and several signs the magicians could not replicate, until they were compelled to confess (Shemos 8:15): "Etzba Elokim hee" — "It is the finger of God." Though Pharaoh still hardened his heart, in the end he was forced to admit and say (Shemmos 9:27) “Hashem is the righteous One,” and to send them out himself — then he regretted and pursued them to the sea, “And Hashem returned upon them the waters of the sea (Shemos 15:19).”

[839] From all these awesome events and from all that is explained in the holy sefarim, we see the greatness of the power of bicheerah that Hashem gave man in this world of action. The essential bicheerah is through the concealment of His Ratzon, as explained above (74), — and He does not reveal His secret except to His servants the prophets, who pursue and labor to attain His will, as explained above. And these prophets and true tzadikim reveal His will through their holy tefillah, and through this they perform wonders and awesome signs in the world. The main one is Moshe Rabbainu, master of all the prophets, who performed signs and awesome wonders in the world that were never heard of and never seen in all the earth, as it is written (Devarim 4:32): "Has there ever been such a great thing?" Everything he did was through tefillah, as it is written (Shemos 15:25): "Vayitzak el Hashem" — "He cried out to Hashem." And likewise regarding Elisha, our Sages said (Megillah 27a): "Everything Elisha did, he did through tefillah."

[840] But if so, bicheerah would already be nullified, and the whole world — which was created only for the sake of bicheerah — would be nullified. Therefore, all the days that the world exists, there must necessarily be bicheerah. Therefore, through the ways of His wonders, may He be blessed, He gave power also to the Sitra Achra, that they should have power to perform some wonders temporarily through sorcery and names of impurity. The greatest among them was Bilaam the wicked, who had power in his mouth corresponding to Moshe in kedushah, and from there all the kefiros [heresies] are drawn, Rachmana litzlan.

[841] And the entire mistake of all the idol-worshippers of the early generations was drawn from this — for certainly they were not complete fools as the masses suppose, and certainly not their leaders — Balak, and Bilaam, and the magicians of Egypt, and the wise men of the East. Just, their error was that they claimed one could draw the Ratzon however one wished (-no need to abnegate to His ratzon).

[842] For this is explained in the holy books: they used to say that, because of the immense greatness of the Necessary Existent, He is utterly exalted and elevated above personally governing all created beings. Through this they came to their foolish understanding and the folly of their mistaken wisdom, saying that one must worship the intermediary, etc., and that in this way they would be able to draw down His will as they desired.

[843] And “in the way a person wants to go, he is led (Makos 10b).” Therefore, the One Who is “great in counsel” led them astray and caused them to err, and gave them power so that they could effect things through action and through speech — and mainly through speech. For speech has great power, to the point that Balaam, who followed the ways of the people of the East, had such power, as our Sages of blessed memory said, and as it is written (Bamidbar 23:7), “Balak led me from Aram, from the mountains of the East,” and as explained in the holy Zohar (Chayay Sara 126a, Balak 208a), He had power to bless and curse nations with his mouth, and so it would be fulfilled.

[844] Through this they erred and said that He, blessed be He, has no will at all, Heaven forbid; rather, each person can draw down and effect things with his mouth according to his own desire. Through this they did not want to acknowledge that Hashem, blessed be He, chooses Israel, and that “Hashem desires His people (Tehillim 149:4),” and “Hashem desires those who fear Him etc. (Tehillim 147:11). This was despite the fact that they saw such awesome wonders performed through Moshe, because they said: “After all, they too perform wonders with their mouths against him.” Therefore, they claimed that each person can draw down the ratzon according to his own desire, as mentioned above.

[845] And this is what they said: “We too will come against them with a man whose power is in his mouth, just as Moshe’s power was in his mouth (Bamidbar Raba 20:4).”

[846] But in truth, all their deeds are nothingness, for “all the nations are as nothing before Him (Isaiah 40:17).” There is no measure to the difference between the wonders of Moshe and the tzaddikim who came after him, and the acts of Balaam and the Egyptian magicians. For “You, Hashem, are exalted forever (Tehillim 92:9),” and “Your hand is always supreme (-according to Rashi there).”

[847] And as is brought in his words, of blessed memory, in Likkutei Moharan I, Torah 234: corresponding to every act of the tzaddikim, there are opposing acts of the wicked. For Pinchas flew in the air, and Balaam also flew in the air, etc.; but in the final outcome, Pinchas defeated Balaam, cast him down upon the sword, and killed him, etc.

 

Laws of the Morning Blessings 5:77

§77

[848] Now, in the early days — in the generations of Moshe Rabbainu and the prophets who followed — the revelation of Hashem's Godliness was very great through prophecy, ruach hakodesh [the holy spirit], and their awesome wonders. Therefore "this opposite that" — those attached to the desires of this world also had the power to perform some minor wonders through sorcery and impure Names — so that bicheerah would exist, as explained earlier (76). But after the destruction of the Second Bais HaMikdash [the Holy Temple], prophecy had already ceased from Yisrael — "oasoasainoo loa ra'eenoo, vi'ain oad navee" (Tehillim 74:9) — "our signs we have not seen, and there is no prophet" — therefore Hashem gave the Men of the Great Assembly the power to kill and nullify the evil inclination of avodah zarah [idol worship], as our Sages said (Yoma 69b). Then the great majority of the knowledge of sorcery, demons, and impure Names was nullified. Likewise, from Yisrael's side the knowledge of the holy Names and the ability to perform open miracles that override nature greatly diminished — except for the elite, the great leaders of each generation, to whom the secrets of Kabbalah were transmitted face to face and partially written in hidden scrolls. But then began to sprout the affliction of Greek and Roman wisdom — the wisdom of nature — which destroyed the Bais HaMikdash through this. All this natural wisdom they inherited and received from the wise men of the East, as explained in many sefarim (Zohar Chayay Sara 133b, Vayichi 223b, Balak 208a) — for Bilaam and the wise men of the East knew everything, being expert in the impure Names and all the secrets of the wisdom of nature. And now that the knowledge of sorcery and demons is largely forgotten and the natural philosophers have grown dominant, they seek to deny demons and sorcery entirely — and through this they brazenly deny all the secrets of Kabbalah and all the holy Names, etc. — things with which the entire Torah, Gemara, Mechiltos, and Midrashim are filled.

The Immensity of Bechirah

Laws of the Morning Blessings 5:78

§78

[849] All of this is due to the greatness of bicheerah. The essential power of bicheerah in all its depth can be seen in this very parshah of Bilaam — in his pursuit of cursing Yisrael, chas vishalom, and how Hashem conducted matters with him. For his evil desire to go was very strong. He said to the messengers (Bamidbar 22:8), "Stay here tonight" — for although he revealed that everything is in Hashem's hands, he pursued his own path, seeking to draw the Ratzon according to his own will. But Hashem had compassion on Yisrael and told him explicitly (Bamidbar 22:12): "Do not go with them." And even so he did not turn back from his wickedness entirely, saying (Bamidbar 22:13), "Hashem has refused to let me go with you" — hinting (as Rashi explains) that they should send greater and more distinguished officers, for he thought that perhaps with an intense enough will he could force the upper Ratzon to bend to his will, chas vishalom, and curse Yisrael. When the second delegation came and Hashem saw the intensity of his impure will to go, He said (Bamidbar 22:35): "Rise, go with the men, but only the word that I shall speak..." And nevertheless “Bilaam went” (Bamidbar 22:35) — thinking, "Perhaps I can entice Him and He will consent," as Rashi explains there (Bamidbar 22:20). And afterwards, when he went, his donkey halted three times, and he was pressed (into the fence) by the angel who came out to block him (Bamidbar 22:23-27) — and he paid no attention. Even after Hashem opened the mouth of the donkey and it spoke to him and rebuked him (Bamidbar 22:28) — and afterward revealed the angel standing before him with drawn sword (Bamidbar 22:31), and he said to him explicitly that the path was adverse to him (Bamidbar 22:32) — even still he did not want to nullify his will (ratzon), and said (Bamidbar 22:34): "Vi'eem ra bi'ainechuh ushoovah" — "If it displeases You, I will return" — defiantly, as our Sages o.b.m. said (Bamidbar Raba 20:15). And Hashem answered him according to his will (ratzon) (Bamidbar 22:35): "Go with them." And all this was because of bicheerah — as our Sages o.b.m. said (Makos 10b) regarding this parshah: "Biderech she'adam roatzeh lailaich, moaleechin oasoa" — "In the way a person wishes to go, he is led." And anyone who gives thought to this parshah can understand well the immensity of bicheerah. And every person must understand from this, even now — for “Your dominion is in every single generation” (Tehillim 145:13) — that even now Hashem runs His world with this deep wisdom, because (Tehillim 92:6), “very deep are Your thoughts,” and this is collectively and individually.

[850] This is the entire matter of the wild beasts and the metzach hanachash — the wise men of nature and the root of the wisdom of nature — who overpower at every turn now. All who follow their path are led astray: their hearts become thick and calloused, until they convince themselves by their own methods that their evil view is correct — twisting known falsehoods into truth and claiming that theirs is the truth and their intention is only for the truth. They claim this is the way of the holy Torah — to interpret it through their evil methods — when all can see plainly that they cast off the yoke entirely, and their only aim is to annul and obliterate the Torah, chas vishalom. Anyone drawn after them is very difficult to bring back — for "Kol bu'ehuh loa yishoovoon" (Proverbs 2:19) — "All who enter there do not return." All of this is because of the greatness of bicheerah.

[851] The main thing is that everything depends on the person's ratzon — for "Ha'aretz nusan livnai adam" (Tehillim 115:16) — "The earth He has given to the children of man" — meaning Hashem entrusted the bicheerah to man. Just as one has the power to pursue evil desires, chas vishalom, or conversely to shatter and flee from them, turning from evil and doing good — so too one has the power to strengthen his will until, as it were, one compels the Divine Will to fulfill his desires and evil will. Astonishing wonders of the Perfect in knowledge are seen here by anyone who pays attention — as our Master and Teacher z"l said (LM 193, see also II:53): "Thought has great power," and he said there are many hidden aspects to this, and even what I heard and understood about this is impossible to explain, all the more so what he didn’t reveal, only hinted at a little. And so we see tangibly. And it is possible to explain a little. For example, when one wants to travel for something holy, like to Eretz Yisrael or to a true tzadik to teach him the path of Hashem and His Torah, and to draw him close to His service, blessed He, then there are many enormous obstacles, each person according to his situation. The more he strengthens himself to break them, similarly the more they strengthen and expand against him, to restrain and impede him, Heaven forbid. Similarly, the greater the thing desired, the more the obstacles spread — until it seems hard and impossible to overcome them, as it is written in the Torah ‘Let there now/please be double’ (Lkm 66:4), especially for a great undertaking like traveling to Eretz Yisrael — one sees he has no money for the expenses, and there are dangers of the ways, and especially in times of war, chas vishalom — and many hold back because of this. But one who truly sets his heart on his purpose and strengthens himself with a strong, firm will and never abandons the ratzon — yearning each time with powerful desires to reach there, expressing his yearnings aloud — through this Hashem works wonders for him and orchestrates matters in astonishing ways, until he merits arriving there through wondrous Providence, entirely beyond the natural order. Even if no open miracle happens to him as it did for Elisha, Eliyahu, and Rabbi Pinchas ben Ya'ir who split the waters with their garments — nevertheless, one who pays attention to the wondrous orchestrations of Providence that Hashem arranged for him sees miracles and wonders almost greater than the splitting of the sea — for that was only momentary, whereas these providential arrangements occur nearly every day and every week.

[852] And likewise regarding a person's parnasah [livelihood] — the believer sees the wonders of Hashem at every moment: how his sustenance comes through wondrous Providence alone. Even if he engages in some occupation or trade, he sees that often he does not succeed at all — yet when Hashem wills it, He orchestrates his sustenance in a wondrous way, sending him profit through a miracle clothed in nature — suddenly profit arrives that never crossed his mind. It is impossible to elaborate on all this at length — for sheets of parchment would not suffice — but the believer who desires truth understands all this well.

[853] However: "this opposite that G-d mad (Koheles 7:14)" — one who goes to pursue a sin, chas vishalom, or who wishes to destroy his own world by going far away to learn what our Sages (Sanhedrin 100b) forbade, which are the external wisdoms, and walking in the stubbornness of his evil heart — even among these there are many who lack the means for such distant travel, and there are enormous obstacles that seem impossible to overcome naturally. Yet they strengthen themselves with a fierce will, and Hashem orchestrates matters for them until they arrive at what they sought — uprooting them from both worlds — for "in the way a person wishes to go, he is led (Makos 10b)." The ratzon has enormous power, as explained above, and all of this is because of the magnitude of the bicheerah, as explained above, and so it is with all the matters of the world, and it is impossible to explain everythig.             Just, the difference between these two is one that everyone can understand. Because the upright person, the entire basis of his intention and will is for the eternal purpose — accustoming himself from his youth to examine his final end, as it is written (Koheles 12:1): "Oozichor es Boarechuh beemai bichooroasechuh" — "Remember your Creator in the days of your youth" — and like our Sages o.b.m. said (Koheles Raba 12:1): “Boarechuh [with an Alef] (-your Creator, Whom you will need to give an accounting) bi’airechuh (your well, the drop of seed you come from) boarechuh [without an Alef] (your pit, grave). And like it is written (Koheles 2:14) "HaChacham ainuv biroashoa" — "The wise man's eyes are in his head" — seeing from the beginning of his world what will be at its end etc. And all his yearning and desire is to truly recognize Hashem yisbarach, and to separate himself from all the bad desires, and to merit to grab good all his days for his eternal tachlis (purpose). Whereas the opposite person directs all his ambitions and will toward the desires of this world and the wantonness of his evil heart. And "in the way a person wishes to go, he is led," as mentioned above, and as our Sages said (Yoma 38b): "Habuh lituhair misaye'in loa; habuh litamay poaschin loa" — "One who comes to purify himself is assisted; one who comes to defile himself — they open the way for him." Hashem arranges for each person the circumstances, reasons, and rationalizations in his own mind so that he can do as he wills — giving the one who disputes and denies the power to devise empty rationalizations and philosophies to mislead himself and others from the truth, claiming the truth is with him. But the truth testifies for itself — and one who desires truth sees where the truth truly lies.

Tefillah — Chapter Headings (continued)
Based on LM I:215

Talmidai Avraham vs. Talmidai Bilaam

Laws of the Morning Blessings 5:79

§79

[854] This is the aspect of (Avos 5:19): "What is the difference between the students of Avraham Avinu and the students of Bilaam HaRasha?" etc. Everyone finds this teaching puzzling, as the commentators explain. But according to what was discussed above, their holy words are somewhat understood. First, the Mishnah clarified the difference between the students of Avraham Avinu — whose traits are a good eye, a humble spirit, and a modest soul, meaning they are not attached to jealousy, desire, and honor (which are comprised within these words: a "good eye" is the opposite of jealousy; a "modest soul" is the opposite of desire — the opposite of Bilaam's "expansive soul," as our Sages said (Bamidbar Rabbah 20:10) that his soul was expansive with desire for wealth, "a house full of silver and gold (Bamidbar 22:18)," etc.; and a "humble spirit" is the opposite of the pursuit of honor, which is arrogance and a haughty spirit). All these good traits, comprised of all goodness, are found in the students of Avraham Avinu. Conversely, the students of Bilaam HaRasha possess an evil eye, an expansive soul, etc. — pursuing jealousy, desire, and honor.

[855] The Tanna then asked: "What is the difference between them?" — meaning: how can one know which path is true and which is the straight path a person should choose? For we see that just as Hashem fulfills the desires of the good ones (the students of Avraham), so too He fulfills the desires of the wicked (the students of Bilaam who pervert the ways of uprightness) — as it is written (Tehillim 10:14): "For You behold trouble and spite, to repay it with Your hand" — as Rashi explains there. If so, one "falls into a pit" — not knowing which way to go! To this the Tanna concluded: certainly it is hard to clarify the truth, for those who contend refuse to accept the truth, and whatever clear truth is told to them, they twist everything to match their counterfeit "truth." But the distinction is in the end — for the students of Avraham Avinu inherit in this world and inherit the World to Come, whereas the students of Bilaam HaRasha descend to the pit of destruction. For even in this world, everyone sees that only one who has emunah [faith] — his life is truly life. But one who lacks emunah, who is in the aspect of Bilaam's students — his life is no life at all, even in this world, as is written in the Sefer HaSippurai Ma'asiyos [Rabbainu's Book of Stories, this is actually referring to Sichos Haran – The Words of Rabbi Nachman 32, 53, 102]. And we heard from their own mouths explicitly — they themselves admit that the essential true life is holy emunah. All the more so in the World to Come, where certainly all will see the difference between them — as it is written (Malachi 3:18): "You will return and see the difference between the righteous and the wicked, between one who serves God and one who does not serve Him."

[856] This is also the meaning of what our Sages said (Beraishis Raba 3:8): "'Light' — these are the deeds of the tzadikim; 'Darkness' — these are the deeds of the wicked. Yet I still do not know in which of them He desires. Therefore it says (Biraishis 1:4): 'And God saw the light, that it was good.'" The wicked turn darkness into light and light into darkness, falsehood into truth and truth into falsehood — until one cannot know in which Hashem desires. Therefore it says "God saw the light, that it was good" — and our Sages said He saw the world was unfit to use it, so He hid it for the tzadikim in the future. One who wishes to know the path — in which deeds Hashem desires — should draw close to the tzadikay emes [true tzadikim], for with them the good light is hidden. One should walk in their paths, examining his eternal purpose from youth to old age, and then he will know the truth.

[857] See also Sanhedrin 65b: The words of our Sages o.b.m. as it was learned in the Breyesa on the verse (Devorim 18:11), “and one who turns to the dead,” this is someone who starves himself etc. (and goes to sleep in the graveyard to receive a spirit of impurity). Rabbi Akiva, when he reached this verse he would weep: "If one who starves himself for an impure spirit to rest upon him — it does rest upon him, then one who starves himself for a pure spirit, how much more so! But our sins have caused it, as it says (Isaiah 59:2), “Your sins were dividing between you and between your G-d.” Rava said: "If the tzadikim wished, they could create a world, as it says, ‘your sins were dividing’." Rava bara gavra (created a man – this is probably the origin of abracadabra, I create as/like I speak). Rabbi Chanina and Rabbi Hoshaya would sit (every Friday and engage in Sefer Yitzeera and create a calf), etc. Rashi explains (the words of Rava) ‘if the Tzadikim wanted (-aspect of ratzon)’ – to be clean of sin, they would (through this) ‘create the/a world’ as it says etc. (your sins divided) hence if they didn’t have since there is no division here. All of this relates to the story of Balak and Bilam that we wrote there (78) of the magnitude of the power of bicheera, see there well.

[858] And see Perek HaNechnekin (Sanhedrin 90a): Rabbi Yoasi HaGileeli says: "The Torah reached the depths of the minds of idolaters — therefore the Torah gave authority with it: even if he makes the sun stand still in the middle of the sky, do not listen to him!" Rashi explains, ‘The Torah gave dominion with it’ i.e. even if you see that prophet dominate and do as he wills, as it says (Devorim 13:2), ‘and he gives you a sign or a miracle’, end of quote. All this is pertinent to the aforementioned matter, how very far the power of bicheera reaches, and understand this well. And see in tractate Avoda Zara (54b) what is written there in the matter of what was asked (why HY doesn’t destroy the creations that are worshiped as gods) and he replies, ‘Should He destroy His world because of the insane?!”

[Note: §80 is embedded within §79 in the source text:]

[859] This is the meaning of (Bamidbar 22:28): "Kee heekeesani zeh shaloash rigalim" — "For you have struck me these three regalim [times/pilgrimage festivals]." Our Sages expounded (Bamidbar Rabbah 20:14): "You seek to uproot a nation that celebrates three regalim each year!" It specifically invoked the merit of the three regalim — for they are the Mo'adai Hashem, the Mikra'ai Kodesh [Holy Convocations], which call forth and reveal the Ratzon [Divine Will]. He sought to nullify this and deny the Ratzon, chas vishalom — for he was the aspect of the metzach hanachash [forehead of the serpent — root of naturalistic denial of Divine Will], as explained above (72).

Laws of the Morning Blessings 5:81

§81

[860] This is the aspect of the opening of the donkey's mouth (Bamidbar 22:28) — Hashem opened the mouth of the donkey, and she herself rebuked him — a miracle without precedent. Through this, Hashem showed him the source of his impure power. For he had drawn such filth upon himself through the desire of adultery in so abominable a form (with an animal) that through this he gained power from the Sitra Achra [forces of impurity] in his impure mouth. This is how Hashem governs His world: one who wishes to accomplish things in kedushah [holiness] must be exceedingly holy and separated, like Moshe Rabbainu — and if he had lapsed even slightly in his kedushah, he could not have acted properly. Conversely, in the realm of impurity, Bilaam's power came specifically because he defiled himself so greatly — as brought in the Zohar HaKadosh (Chayay Sara 125b) and in the holy books (Pardes Rimonim 26:2) regarding his feats through extreme impurities involving emission near the mountains of darkness, rachmana litzlan.

[861] Therefore Hashem showed him what he had wrought: he had drawn the power of speech into the realm of impurity through his act with the donkey, until the speech was drawn to the donkey itself and she opened her mouth and rebuked him — revealing before all the officers the source of his power. For she said (Bamidbar 22:30): "HaHaskain hiskanti" — "Have I been accustomed..." — hinting at the act of intimacy, as our Sages said (Sanhedrin 105a). Through this Hashem showed him that his impure power was not his own — everything is by Hashem's Ratzon, who established a law that man has the power through bicheerah to draw upper forces. But even so, everything is in Hashem's hand like clay in the potter's hand — for “Ain oad meelvadoa (Devorim 4:35)” - there is none beside Him. As our Sages said (Chullin 7b) regarding sorcery (-that it doesn’t have power against the Divine Will). He gives them power temporarily for bicheerah's sake, but afterward He gets retribution (Biraishis Raba 67:4). And "One who desecrates the Name in secret — retribution is exacted publicly (Avos 4:4)," — and "meenai oovai, abba naizil bai narga (Sanhedrin 39b)" — "from it and within it (-from it itself – from the very wood of the forest), the axe comes (-which chops it down)." The very donkey with whom he had defiled himself, from which his impure power derived — Hashem drew speech to her, opened her mouth, and she rebuked him and announced to all what he had done. Since from there he drew his evil power of speech, Hashem showed him that from this very thing the speech was drawn to shame him — in the aspect of (Tehillim 34:14): "Evil slays the wicked" — and (Yirmiyahu 2:19): "Your wickedness shall chastise you, and your backslidings shall reprove you."

Laws of the Morning Blessings 5:82

§82

[862] And nevertheless he persisted in his wickedness and did not turn back — until he advised Balak to cause them to stumble through fornication, saying: "The God of this people despises licentiousness" (Sanhedrin 106a). This is very puzzling: if Hashem despises licentiousness, and through it some of Yisrael will fall — then surely Balak and his daughters and Bilaam himself will fall even more catastrophically, since they caused it all and defiled themselves!

[863] And what is the language "the G-d of these people" — was he a fool, claiming that Yisrael has one special god and they have another? Rather, everything follows from the above (78). He erred and said that however a person wishes to draw the Ratzon of His Godliness, may He be blessed, so can he draw it. Therefore he said that Yisrael, who draw themselves close to His Ratzon according to the da’as of Moshe Rabbainu, who was exceedingly holy and separated, and who warned all Yisrael very greatly against licentiousness — therefore, when they blemish through licentiousness, chas vishalom, they will certainly fall immediately. But he and his faction, who had defiled themselves so greatly, draw His Ratzon specifically through this impurity, and as they had seen several times that they performed acts through this very filth (81). Therefore they said that licentiousness would not harm them, but only Yisrael, who draw the Ratzon specifically through the way of holiness. This is what he meant by saying, "The God of these people hates licentiousness" — "of these" specifically: Yisrael, who drew His Godliness upon themselves through this way of Moshe’s holiness. He hates licentiousness from them, hating them because of the sin of nee’oof [licentiousness]. But this hatred, he imagined, applies only to "these," and not to the impure ones like himself. For in this he erred in his heresies: he reasoned from the fact that (Makos 10b) "in the way a person wishes to go, they lead him," and that a person’s desire is completed from Above, whether for good or for evil. From this he thought, chas vishalom, that Hashem yisburach had entirely nullified His Ratzon and handed everything over to man, so that according to his own will he could draw everything. Only one who draws through the path of holiness, to him specifically licentiousness would be harmful; but for himself and his faction, who had already drawn powers from Above many times through the Sitra Achra by means of the contamination of licentiousness specifically, as above — for them, licentiousness would not harm at all; on the contrary, all their power was through it, chas vishalom, as above.

[864] But "a boor does not know, and a fool does not understand this" (Tehillim 92:7-9): "when the wicked bloom like grass" — it is only "to be destroyed forever." For what Hashem yisburach gives them such power is only for the moment, for the sake of bicheera [free choice]. Certainly they are obligated to look at the truth in its truth, and then they would understand that certainly it is not Hashem yisburach’s Ratzon to multiply licentiousness, chas vishalom, as they already saw from the generation of the Flood, etc., how Hashem yisburach took vengeance upon them because of this. Only because he wished to follow his desires and the stubbornness of his heart, therefore Hashem yisburach gave him such power, that he could draw the powers according to his will for a time, for the sake of bicheera. But in the end it returned upon himself, for their blossoming is only like grass, so that afterward they are destroyed through it forever. As we saw, afterward all of them fell — Balak, the daughters of Midyan, and Bilaam himself — with a fall that had no recovery, for all of them were killed by the sword through Pinchas and Yisrael. For: "You are exalted forever, Hashem (Tehillim 92:9)."

Laws of the Morning Blessings 5:83

§83

[865] This is (Bamidbar 22:4): "And Moav said to the elders of Midyan... and Balak ben Tzippor was king of Moav." Balak, king of Moav, is the aspect of the wild beasts who rip and devour, as explained above (72). He is specifically "king of Moav" because the essential power of these forces is through the desire of adultery — the aspect of Moav, drawn from the metzach ishah zonah [forehead of the harlot], the story of Lot's daughters (Biraishis 19:30-38). They sought to trip Yisrael through the daughters of Moav — for the essential error of the philosophers is that they are profoundly attached to this desire, as explained above (82), and as brought in the Torah "Abba Sha'ul" (LM I:55:6).

[866] Therefore they took counsel from the elders of Midyan — the aspect of the elders of the generation who lack completeness — through whom din [strict judgment] and anger intensify, and anger is the opposite of the Ratzon, in the aspect of (Job 14:1) ‘short of days satiated with anger’. They are called "elders of Midyan" — Midyan being a term of din and anger (-the last letters of Midyan are din). For the holy elders — the aspect of "zakain — zeh kanah chochmah" [an elder — one who has acquired wisdom, Kidushin 32b] — renew themselves each day in the aspect of "tischadaish kannesher" — "renewed like the eagle (Tehillim 103:5)." They strive to add kedushah and da'as [holy knowledge] each day, beginning their avodas Hashem [Divine service] anew — the essential completeness of avodas Yisrael, in the aspect of "each day they should be in your eyes as new," as explained above (63). And through this they draw new retzonos [holy desires] and fresh chassadim [kindnesses] each day, in the aspect of (Aichah 3): "Chasdai Hashem ki lo samnu... chadashim lab'karim, rabbah emunasecha" — "The kindnesses of Hashem never cease... new each morning; great is Your faithfulness." And Rashi explains that the kindnesses are made anew every morning.

[867] Because the main power of the evil inclination is from dinim and anger, and ‘everyday a person’s inclination overcomes him’ (Suka 52b), and whoever doesn’t surmount against it properly, it seems to him as if there is no hope Heaven forbid to stand up against it, because he has already grown old in his practices and habits etc.

[868] For the yetzer hara is called "an old and foolish king (Koheles 4:13)." Therefore Rabbainu, zichroano livrachah, warned very, very strongly and cried out in a great voice not to be old, chas vishalom, etc., as this holy conversation is explained in Sefer Sippuray Ma'asiyos [Sichos Haran – The Words of Rabbi Nachman 51], and it belongs to this Torah and to "Es ha'orvim" with which we are engaged. But those who are close to the true tzadik, who is the aspect of the elder of kedushah, are careful never to fall, chas vishalom, into oldness. However it is, whatever passes over a person each day, they believe that every day that comes into the world is an entirely new matter, because Hashem yisburach, in His goodness, renews every day, constantly, the work of Creation (Shacharis, first blessing of Yoatzehr Or), as explained above (28). Certainly "lais yoam dilais bai toav" — there is no day that does not contain good — only it has a fence around it on the outside, as explained in the holy Zohar (Nusso 123a) and brought in our words elsewhere (Laws of Pikudon 4:6), and we believe in His great chesed, which never ceases, in the aspect of "Chasdai Hashem kee loa samnoo" — "The kindnesses of Hashem have not ended" — until they draw new chassadim every day anew, in the aspect of "Chadashim labikarim," etc., as above. Through this they strengthen themselves with assistance from above to add, every day, light, kedushah, and da'as; and through this the revelation of the Ratzon shines each day more and more. But in the opposite direction, the elders of the generation who lack completeness are the aspect of the elders of Midyan, the aspect of the force of din and anger, as above (beginning of 83), and from them Balak and Moav took counsel, for they are the aspect of wild beasts, the aspect of the wise men of nature, as above (beginning of 83).

[869] This is what our Sages said (Bamidbar Raba 20:4): "Were they not always enemies?" — for these incomplete elders, though they lack completeness, are still upright people. They do not desire the external wisdoms and they argue against them — they are always enemies. Yet they make peace with each other to conspire against the upright Jews who cleave to the holy elder of kedushah.

Laws of the Morning Blessings 5:84

§84

[870] This is (Bamidbar 22:4): "Atah yilachichoo hakuhul es kol siveevoasainoo, keelchoach hashoor es yerek hasadeh" — "Now this congregation will lick up all around us, as the ox licks up the grass of the field." They feared that the holy congregation of upright Yisrael — who illuminate the Ratzon anew each day — will "lick up" and uproot all their evil "surroundings," in the aspect of (Tehillim 12:7): "The wicked walk round about," and now this holy congregation wants to lick them up and uproot them completely. 

[871] And this is ‘like a an ox licks the greens of the field’, that is, that they said that the holy congregation of Israel wants to devour and uproot them from their roots, exactly like they engaged in licking up the realm of holiness, which is the aspect of ‘like the licking of the ox etc.’ which is the ox who damages, “shoor hamoo’ad” (-an ox which gored numerous times establishing itself as dangerous), which is the aspect of the sin of the (golden) calf which they made as idolatry, the opposite of the Will, in the aspect of (Tehillim 106:20), “And they swapped their honor with the form of an ox eating grass.”

[872] Because the ox is the aspect of a powerful klipah [husk of impurity], the aspect of “toaluh” (literally a worm, this is an impure force, Likutay Torah Terumah) which seeks to overpower each day Heaven forbid, as brought in the kavanos [Kabbalistic meditations] of Parshas HaTamid [the daily offering] (Pree Aitz Chaim, Shaar Oalum Haaseya 3), see there.

[873] And this is ‘like an ox licks the greens of the field,” because this damaging ox — the aspect of the wild beasts, which are the wise men of nature — have their essential attack upon the youth and children of Yisrael, to educate them from their youth in their ways, chas vishalom. They have already ripped and uprooted so very many who departed from the faith entirely — anyone who emerged from their evil institutions, as is publicly known.

[874] This is the aspect of "yerek hasadeh" — "the grass of the field" — for the nefashos [souls] of Yisrael are called the aspect of plants, as it is written (Yechezkel 16:7): "I made you as numerous as the plant of the field." These youth are the aspect of the grass of the upper field. For yerek also alludes to the aspect of (Beraishis 14:13): "Va’yurek es chaneechuv" — "He made his trained men bright (hoareekun) through teshuvah [repentance]" (Biraishis Raba 43:2, as is brought elsewhere in the Torah of ‘I am Hashem’ (LM I:11:1). And had they been raised in the ways of upright Yisrael — learning Chumash with Rashi, Gemara, Poskim, and holy Mussar sefarim — wondrous fruits would have grown from them, in the aspect of (Tehillim 107:36), “And they sowed fields and planted vineyards and they yielded a fruitful harvest.” But these wild beasts, in the aspect of the ox, are busy licking them up and uprooting them from youth.

[875] And this is the aspect of ‘like an ox licks the greens of the field’ as explained above, that is, just like the damaging ox, the defect of the ratzon, is engaged in licking up the aspect of the ‘greens of the field’ as explained above, now as well the holy congregation will lick up all our surroundings, that is, what we are engaged in surrounding the holiness, as explained above (beginning of 84).

Laws of the Morning Blessings 5:85

§85

[876] Therefore their counsel was to summon Bilaam — the metzach hanachash, the root of the wisdom of nature — so the wild beasts would receive power from their root. They took counsel with the elders of Midyan — the incomplete elders — for from there the metzach hanachash draws its nourishment. In truth it was a time of great distress, as written in the Zohar HaKadosh (Zohar Chadash Balak 90a). But Hashem frustrated their counsel through the immense power of Moshe, who was so merged with the upper Ratzon that Hashem in His mercy did not become angry during all those days, as our Sages said (Berachos 7a). For Bilaam's entire power lay in knowing the moment HaKadosh Baruch Hu becomes angry — all his power came from anger and fury, the opposite of the Ratzon. But Hashem in His mercy did not become angry during all those days — until in His vast mercy He twisted Bilaam's mouth and turned the curse into a blessing.

Laws of the Morning Blessings 5:86

§86

[877] This is (Bamidbar 23:8): "Mah ekoav loa kaboa Ai-l, oomah ezoam loa zu'am Hashem" — "How shall I curse whom God has not cursed? How shall I rage when Hashem has not raged?" — for during all those days He did not rage (Brachos 7a).

[878] "Kee mairoash tzooreem ehrenoo, oomeegiva'oas ashoorenoo" — "From the top of the rocks I see him, and from the hills I behold him" — Yisrael has a good inheritance from the holy Avoas [Patriarchs] and Eemahoas [Matriarchs], who were exceedingly strong in the Ratzon. All their service was only good ratzon — for it was before kabbalas haTorah [receiving the Torah], and their entire closeness to Hashem was through ratzon and generosity of heart, as explained elsewhere (LM I:142). Because they drew holy emunah into the world that everything is conducted by His Will, blessed He, and they uprooted the avodah zarah [idol worship] and the wisdom of nature from the world. And this is, "Mairoash tzooreem" — in the aspect of (Tehillim 73:26): "Tzur l'vavi v'chelki Elokim l'olam" — "The Rock of my heart and my portion is God forever" — good ratzon toward Hashem. And this is "Oomeegiva'oas ashoorenoo" — the aspect of ‘Giv'as HaLivoanah’ (Song of Songs 4:6) — the aspect of the kedushah of the Bais HaMikdash [Holy Temple], where the essential love and ratzon between Yisrael and their Father in Heaven resides, in the aspect of "toachoa ratzoof ahavah" (Song of Songs 3:10) — "its interior is paved with love" — for there all the korbanos [offerings] ascended for favor (liratzon).

Hisbodedus — The Rova of Yisrael

Laws of the Morning Blessings 5:87

§87

[879] And this is, "Hain am livudud yeeshkoan" — "Behold, a people that dwells alone" (Bamidbar 23:9) — this is the aspect of a holy people that dwell alone, fulfilling the aspect of (Yeshayahu 26:20): "Go, my people, enter your chambers, close your doors behind you, hide for a brief moment until the fury passes." They seclude themselves between themselves and their Creator, pouring out their prayer before Him at every turn, thinking each day about their end and purpose. Through this they are secure from every adversary, hiding under the shadow of His wings always — the aspect of (Tehillim 32:7): "You are my shelter." This is the aspect of (Devarim 33:28): "Yisrael dwelt secure, alone" — and the aspect of (Tehillim 4:9): "For You alone, Hashem, make me dwell in safety." Through the aspect of budud — aloneness — through hisbodedus [personal secluded prayer and conversation with God] — Yisrael dwells securely always.

[880] For who is this who has pledged / emboldened his heart to draw near to Hashem, blessed be He? They hide themselves with Him, blessed be He, in the aspect of the verse: “You shall not fear the terror of night, nor the arrow that flies by day,” etc., etc.; “Only with your eyes shall you look, and you shall see the recompense of the wicked. For You, Hashem, are my refuge; you have made the Most High your dwelling place (Tehillim 91:5-9).”

[881] For they make their dwelling, their residence, and their trust with Him, blessed be He, through their hisbodedus — their secluded personal prayer and meditation — in which they engage in removing their thoughts from all the vanities of this world, and in nullifying their will to Him, blessed be He.

[882] This is, "Oovagoyim loa yischashuv" (Bamidbar 23:9) — "And among the nations they shall not be reckoned" — Targum Yonasan and Jerusalem: "they do not mix with the customs of the nations." They do not pursue the customs of the idol-worshippers — the abundance of household goods, silver vessels, ornaments — clearing their minds from all of this, secluding themselves, pouring out their prayer with good retzonos and powerful yearnings for Hashem.

[883] This is, "Mee munuh afar Yaakov" (Bamidbar 23:10) — "Who can count the dust of Yaakov?" — who can count the precious holiness of every single step upon the dust when walking to the bais kinesses [synagogue], the bais midrash [study hall], to receive the face of their Rebbe in kedushah, and to pour out prayer in hisbodedus? From each step upon the dust, great tikunim [rectifications] and delights are made Above — beyond counting and reckoning.

[884] "Oomispar es roava Yisrael" — "And the number of the rova of Yisrael" — our Sages (Shir Hashirim Raba 6:15) and the Targum of Unkelus and Yonason  explain this as the four degalim [banners and camps]. These four banners are the four camps of the Shechinah [Divine Presence], drawn from the daled of "Echad" [the final letter of "One" in Shima yisroel] — where the essential bittul [self-nullification] to the Ratzon of the Ain Sof [the Infinite One] takes place. And all this is the aspect of tefillah [prayer], seechah [personal conversation with God], and hisbodidus, as mentioned above (beginning of 87) — for the main sichah and hisbodedus must continue until one nullifies all one's retzoanoas before Hashem's Ratzon.

[885] This is the aspect of mishpat [self-judgment] mentioned in Rabbainu's words in many places (Lkm 15:2, 59:2) — that a person must judge himself: is it fitting to spend his days this way? And it is explained in the Torah "Haichal HaKodesh" (LM I:59) that this mishpat is the aspect of a ribu'a (square), the aspect of the Choshen HaMishpat [Breastplate of Judgment of the Kohain Gadol]: "It shall be square, folded." The hisbodedus and sichah with one's Creator is the aspect of a square — also called rova. The essential hisbodedus must be with the aspect of strengthening good retzonos toward Hashem, until one is absorbed into His oneness, into the daled of "Echad." From wherever one's mind has scattered — to all four directions, which are the aspect of the square — he returns to the daled of Echad, to be absorbed into the Ruach Hashem [Spirit of God], which is the aspect of His Ratzon, for ruach (spirit) is an expression of ratzon (will).

[886] For this is the essential hisbodedus: one must seclude oneself and think with himself — where am I in the world? Where has my da'as, my thought, and my ratzon been scattered? Where have I been cast and led astray by my deeds and thoughts? — until, in most cases, he sees in himself that he has no place and no ruach among the four directions of the world to which to flee and hide from the blows of the world, in gashmiyus and ruchniyus, in body, nefesh, money, and livelihood, in the aspect of: "Anah ailaich mairuchecha" — "Where can I go from Your spirit? (Tehillim 139:7)" and in the aspect of: "Esa ainai el heharim, mai'ayin yavo ezri" (Tehillim 121:1) — "I lift my eyes to the mountains; from where will my help come?" And as it is written (Tehillim 142:5): "Look to the right and see — there is no one who recognizes me; all refuge is lost from me." And as we say in the Selichos (Penitent Liturgy of Erev Rosh Hashana): "We turned to the right and there is no helper, to the left and there is no supporter," etc. And likewise many such expressions — until he sees that he has no refuge except to Him, may He be blessed, alone, in the aspect of: "From You I fled, and I returned to You," and as it is written (Tehillim 59:17): "And a refuge on the day of distress for me." For this reason, the aspect of the above mishpat — which is the aspect of hisbodedus — is called square, the aspect of "roava Yisrael" [the square/fourfold aspect of Yisrael], because the one who is truly engaged in this turns himself in his words to every side among the four directions of the world.

[887] Therefore this mishpat and hisbodedus is called rova — the aspect of "rova Yisrael": one who truly engages in this turns toward every direction of the four winds until he sees his distress and bitterness — that there is nowhere to flee except to Hashem, to be absorbed into the daled of Echad. For Hashem is found at all times for all who call upon Him, even if they have strayed however far, for His mercies never cease. And this is, "Oomispur es roava Yisrael" — who can count what is accomplished through the rova of Yisrael, through mishpat and hisbodedus: how they return from every place to which they strayed, back to Hashem, absorbed into His oneness, in the (Hebrew letter) Dalet of Echud (One, last word of Shima), through strengthening the ratzon in truth, for certainly it is impossible to fathom what is done with this. And everyone who merits to strengthen in this, keeping his ratzon strong and never weakening the good ratzon, no matter what transpires over him, certainly, in the end, his outcome will be good.

[888] Regarding this, Bilaam said: "Tumoas nafshi moas yisharim,” of these, “oosihee achareesee kamoahoo" (Bamidbar 23:10) — "Let my soul die the death of these upright ones, and let my end be like his!" He said about himself: he knew his corruption and extreme filth which was unparalleled, as explained above (81),  and nevertheless he said: if only I too could merit to walk in this path from now on — strengthening himself with good retzonos, pouring out his sichah each day before Hashem, judging himself at every moment — then he too would merit a good end, in the aspect of ‘and my end should be like him’. All this he said because Hashem compelled his mouth to bless Yisrael and strengthen them in good retzonos and hisbodedus. And from this we understand what had been in his mind: to oppose all of this and distance them through his evil words and mockery. But Hashem in His mercy turned the curse into a blessing.

[889] As our Sages said (Bamidbar Rabbah 20:19): "From the blessings of that wicked one, we learn what was in his heart." And certainly he still had bicheerah afterward — he could have grasped at least from that point the love of Yisrael's kedushah. But he was stiff-necked and persisted in his wickedness — advising Balak to trip them through fornication, knowing the immense power of the yetzer hara. Therefore twenty-four thousand fell from Yisrael through him (Bamidbar 25:9) — specifically twenty-four — for all his power operated through the cascading harsh dinim from the twenty-four batai dinim [courts of judgment] mentioned above (26).

Laws of the Morning Blessings 5:88

§88

[890] Then Pinchas merited and took what was rightfully his — zealously acting with the jealousy of Hashem Tzva'os, as it is written (Bamidbar 25:11): "Pinchas son of Elazar son of Aharon the Kohain turned back My fury..." He nullified the fury and anger — the opposite of the Ratzon — through his zealous act, in the aspect of "bikanoa es keenusee" — "when he was zealous with My jealousy."

[891] For it is explained in this Torah (Lkm 2:4:9) that the essential tikun [rectification] is through tzedakah [charitable giving]. And it is explained in LM II:65 that zealousy for Hashem Tzva'os is reckoned as tzedakah. Likewise it is elucidated in Psalms regarding Pinchas (Tehillim 106:30-31): "Pinchas stood and prayed... and it was reckoned to him as tzedakah." That he was zealous in the zealousy of Hashem Tzivakos, “and it was considered for him as charity (Tehillim 106:31).” Here we see Rabbainu's teaching: zealousy for Hashem Tzva'os is reckoned as tzedakah. And through tzedakah, the metzach hanachash — the aspect of Bilaam — is subdued, and everything is rectified.

Laws of the Morning Blessings 5:89

§89

[892] Therefore this parshah [Torah portion of Balak and Pinchas] is read during Bain HaMetzarim [the "Three Weeks" of mourning between 17 Tammuz and 9 Av]. For the entire Churban [destruction of the Bais HaMikdash] came through the chait ha'Aigel (Sanhedrin 102a) — which is the defect of the Ratzon (30) — which occurred on the seventeenth of Tammuz (Taanis 28b). Therefore we read this parshah then — describing the subduing of Bilaam HaRasha through Pinchas who was zealous with the jealousy of Hashem Tzva'os.

[893] Therefore in this parshah are detailed all the korbanos [offerings] (Bamidbar 28:1-29:39) — the daily offerings and the Musaf offerings of all the Yamim Tovim [festivals]. For all the Yamim Tovim are Mikra'ai Kodesh — calling forth and revealing the Ratzon (Lkm 2:4:6). All of this is heard through the aspect of Pinchas, who subdued and uprooted Bilaam HaRasha, the metzach hanachash. This is all the tikun of the Churban of the Bais HaMikdash — where one ascended for the regalim [pilgrimage festivals], where the essential illumination of the Ratzon resides, as explained above (63).

[894] Therefore we read this during Bain HaMetzarim — for it is all a tikun for the Churban. Through the aspect of Pinchas, we will merit that the voice of the calling of the Yom Tov will be heard — calling forth the Ratzon — and through this everything will be rectified. We will merit to return to our Land and to rebuild our Bais HaMikdash, speedily in our days, Amain.

Tefillah — Chapter Headings (concluded)
Based on LM I:215 & LM II:65

Nedarim: The Power of Speech and Bicheerah

Laws of the Morning Blessings 5:90

§90

[895] Therefore Parshas Mattos [the Torah portion dealing with vows] is juxtaposed to Parshas Pinchas. For Parshas Mattos speaks about nedarim [vows] (Bamidbar 30:1-17) — and through this mitzvah of nedarim, one sees and understands the immense power of speech. As soon as one utters with his lips, he must fulfill (Bamdibar 30:3) — "kichol hayoatzai meepeev" — "whatever goes out of his mouth, he must do." For in truth, the matter of nedarim is a wondrous marvel, in the aspect of (Bamidbar 30:1-17): "Esh kee yaflee leendor neder nazir" — "When a man shall express a vow of a nazir..." — for they are the aspect of the wonders of wisdom (as brought in the Torah "Sha'aloo es Rabbi Yoasi ben Kisma" [LM I:57:2]).

[896] Because through this one sees the greatness of man, the possessor of bicheerah [free choice] — who has power in his mouth to create for himself new mitzvos that he was never commanded to do. For example, when he forbids upon himself something that is permitted, through his mouth — it is immediately forbidden to him as a Torah prohibition! This is wondrous: this thing has no inherent prohibition in its root, yet as soon as he says with his mouth that it shall be forbidden — even without mentioning the Name of Hashem — it is immediately forbidden by the authority of a severe Torah law. Through this one sees the immense power of man the possessor of bicheerah — and the essential power is in his mouth and heart. When his heart desires to sanctify himself with some kedushah and separation, and he brings forth his desire and ratzon through his mouth — a new Torah is created from this, for it becomes a Torah prohibition. For in truth the nefesh [soul] of Yisrael at its root is a portion of the Divine from Above, and is itself the aspect of the Torah — for "HaKadosh Baruch Hu, the Torah, and Yisrael are all one," as written in the Zohar HaKadosh (Acharay 73a). Therefore he has power in his mouth to vow and create for himself mitzvos according to his soul.

[897] The essential purpose of nedarim is to sanctify oneself and separate from desires, in the aspect of (Avos 3:13): "Nedarim si'yag lapreeshoos" — "Vows are a fence for abstinence." Such nedarim are a mitzvah to vow. And our Sages said (Nedarim 8a): "It is permitted for a person to vow to motivate himself." The essential neder is when one utters it with his mouth (Shavuos 26b) — and through this one sees the immense power of speech, that through speech one can overpower oneself even to separate from that which is permitted, as they said ‘vows are a fence for abstinence’, and as we see tangibly from all who wish to accustom themselves in any holiness and abstinence, that many are found making vows and oaths for this, like for fasting on any day, or not to eat anything of animal origin for any length of time, or to give charity more than one’s means, and so forth.

[898] At first glance this is puzzling, either way, if he has the strength to overpower his yetzer — in which case he could do so without a neder and oath — and if he fears his yetzer will overpower him, in which case what will the neder help? But through this we see the great power of the neder at its root — especially when one utters it with his mouth. For then, through the neder, one ascends to the level of the "wonders of wisdom" — the root of bicheerah — and from there receives power through uttering the neder, enabling him to overpower what he must overpower. Certainly even after making the neder, bicheerah still has tremendous power to potentially sway him — therefore the Torah warned severely to keep the neder, and "whatever goes out of his mouth he must do (Bamidbar 30:3)." But the essential point is that through the neder he has much greater power to overpower his yetzer.

[899] As we found with Boaz, who said (Rus 3): "Cheye Hashem, shichvee ad haboakehr" — "As Hashem lives, lie down until the morning" — and our Sages expounded (Rus Rabbah 6:4): "He swore to his yetzer." It comes out, that without the oath, there was reason to think the yetzer hara would overpower him, as our Sages o.b.m. said (ibid) — and through the oath he withstood the test and conquered his yetzer. Similarly with many upright and righteous people. And like I heard from his [Rabbainu's] holy mouth that he said he was very accustomed to making nedarim for the sake of kedushah and separation (Shivchay Haran – The Praises of Rabbi Nachman 15).

Laws of the Morning Blessings 5:91

§91

[900] Therefore we begin on Yom Kippur with Kol Nidrai (Tor and Shulchan Aruch, Orach Chaim 619:1) — for nedarim are exceedingly lofty, as mentioned above (90), and they are in the aspect of the roots of the Torah — the aspect of teshuvah [repentance], which is above the Torah (Sichos Haran – The Words of Rabbi Nachman 3), and from there all forgiveness of sins derives — and the main thing is through the tzadikay emes, the aspect of Moshe, from whom all the heads of the tribes receive their power, who are the aspect of the yachid moomcheh [singular expert] who can release a neder (Nedarim 8b).

[901] For the hataras nedarim [annulment of vows] is an even greater wonder: even when one has ascended to the level of the neder and forbidden something upon himself as a Torah prohibition — he still has the power to regret his neder, come before the Chacham [the wise scholar], and have his neder annulled! For all the souls of Yisrael are comprised within Moshe (Shaar HaPsukim Shemos) — the aspect of the tzadik of the generation — and from him all the experts receive their power, whether a single expert or three laymen. All hataras nedarim is by the power of Moshe Rabbainu, who first gave us the Torah, and to whom Hashem revealed the secret of nedarim and their annulment through regret before the Chacham — which is the secret of teshuvah, whose essence is regret.

[902] Therefore there is a Midrash (Vayikra Raba 37:2) on the verse (Shemos 2:11): "Vayar biseevloasum" — "He saw their burdens" — that Moshe Rabbainu took to heart the sufferings of Yisrael in exile. Hashem then told him that through this he would merit Parshas Nedarim. This is deeply puzzling — what connection does the section of vows have with the bitterness of exile? But Moshe saw the bitterness of exile, took it to heart, and saw that the essential cause of exile is the sins of Yisrael, the essential tikun is through teshuvah, and the essential obstacle to teshuvah is the machlokes [conflict and opposition] of those who oppose him, who fight against him strongly — as it says: "Achain noda hadavar" — "Indeed, the matter is known" — and our Sages expounded (Shemos Rabbah 1:30) that the secret of the exile became known to him: that it is because of the opponents and informers. He understood that he had the power to bring Yisrael to teshuvah — for the majority would listen to him — but the essential obstacle was the aspect of Dasan and Aviram, who stood against him at every turn, as our Sages said (Nedarim 64a): "Wherever it says 'nitzim, nitzavim' — they are none other than Dasan and Aviram." And so it is in every generation.

[903] Therefore, when Hashem saw that Moshe took this to heart and gazed deeply into their burdens — seeing how difficult it was to rectify and redeem them — He revealed to him the secret of Parshas Nedarim. Through this He showed him the power of the tzadikim and upright of Yisrael in every generation, who are the aspect of those zealous with the jealousy of Hashem Tzva'os — the aspect of Pinchas. For nedarim are the aspect of zealousy for Hashem Tzva'os, which is the aspect of tzedakah. Just as one who vows for the sake of separation — because he sees his yetzer wants to overpower him, he leaps forward and swears or vows, forbidding even the permitted upon himself — thereby gaining greater power to overcome; so too is one who is zealous with the jealousy of Hashem Tzva'os, like Pinchas who saw the great corruption, and no one was standing against the twenty-four thousand and especially against Zimri their leader, as it is written (Bamidbar 25:6), “and they were crying at the entrance of the Ohel Moa’aid (-because they didn’t know what to do).” He girded his loins on his own initiative, did what he was not explicitly commanded, stood and prayed, took a spear, and was zealous of the zealousy of Hashem Tzivakoas — and saved all Yisrael, and it was reckoned to him as tzedakah, as it says (Tehillim 106:31), “and it was considered for his as charity.”

[904] Because this is also the aspect of tzedakah itself. The essential point is that the money is already in the hand of the rich person, and it is in his hand to do with it whatever he wants by his bicheera, and he overcomes himself, gives tzedakah from his pocket, breaks the cruelty in his heart, and transforms it to ratzon. Through this he gives great nachas ruach (-satisfaction) to Hashem, and it is considered as though he lent to HaKadosh Baruch Hu (Bava Basra 10a), as it is written (Mishlai 19:17): "Malveh Hashem choanain dal" — "One who is gracious to the poor lends to Hashem." etc. In all this we see the greatness of the power of bicheerah. For certainly Hashem, may He be blessed, has the power to support the poor and give them wealth, as brought in the words of our Sages (Bava Basra 10a), where the opponents asked this question: if HaKadosh Baruch Hu loves the poor, why does He not support them? But the essential matter is only so that the human being who possesses bicheerah should draw chesed into the world through the tzedakah that he gives by his choice. After the money has come into his pocket, he believes that everything is from the will of Hashem, fulfills the will of Hashem, breaks his cruelty, and gives tzedakah to the hungry by his choice. This is very precious before Hashem. As our Sages said (Eruvin 86a) there on the verse (Tehillim 61:5): "Chesed v'emes man yintzruhu" — for specifically through this one draws chassadim. Therefore Parshas Nedarim is juxtaposed to Parshas Pinchas, because nedarim are in the aspect of tzedakah, in the aspect of (Devarim 23:24): "Moatzuh sifusechuh teeshmor vi'useesuh ka'ashehr nudartuh..." until "bifeechuh" — this refers to tzedakah (Rosh HaShanah 6a). And this is the aspect of zealousy for Hashem Tzva'os, the aspect of Pinchas, as above. Therefore they are juxtaposed to one another, because everything is one aspect.

Bicheerah, Galus, and the Ongoing Battle

Laws of the Morning Blessings 5:92

§92

[905] The general principle is this: in truth, in the innerness of the heart of each and every person, he knows very well that there is no purpose in this world and its desires and vanities, as is known to all and as was explained above (74). This is especially so with the heart of a Jewish person, who is from the seed of Avraham, Yitzchak, and Yaakov, who were the essential generous-hearted ones, as above (86), and our neshamos are rooted in them. Therefore the heart of every Jewish person, in its innerness, certainly burns constantly for Hashem yisburach and for His holy Torah in truth (LM I:49). Yet even so, because of the great power of bicheerah [free choice] — for "this opposite this Elokim made (Koheles 7:14)" — through this, every time the Satan, the yetzer hara, and evil thoughts strengthen themselves against the good within a person, and want to disturb him, chas vishalom, from both worlds through his desires and vanities, etc. And the more he strives and strengthens himself against it, it strengthens itself even more. Therefore it is a very great and very long war.

[906] But even so, a person would certainly overcome the evil, except that the greatest prevention is other people who oppose the truth. As our Master, Teacher, and Rabbi, of blessed memory, said: people are greater preventers than the yetzer hara itself, etc., as this is explained in Sefer Sippuray Ma'asiyos (Sichos Haran  The Words of Rabbi Nachman 80-81); see there. All this is the aspect of Bilaam and Balak, who are the aspect of the metzach hanachash [forehead of the serpent] and the wild beasts, which draw nourishment from the elders of the generation who do not have completeness. For Bilaam is the essential first opponent who stood against the holiness of Yisrael, because also in the exile of Egypt he was of the advisors of Pharoah that advised to embitter their lives in exile etc. as our Sages o.b.m. said (Sota 11a). Because Bilam is the aspect of Amalaik, and the aspect of Lavan the Arami (Shaar HaPsukim Balak), who all were from the Wise of the Children of the East who errantly strayed through their bad desires for extremely alien/heretical views, and they surmounted with their very impure desires, until they received through their putrid contamination and evil desires many adjurations and sorceries from which were drawn all the ways of idolatry of the early generations, and they received all the foundations of the wise men of nature, which at that time were all included together.

[907] [And as now also there are wise men for evil who want to join and include false beliefs together with the opinions and heresies of the wise men of nature, even though in truth they contradict one another very greatly, as is understood by every person of da'as, and as they themselves know. But because of fear of the masses, etc., they want to include them together, as is understood by one who looks into their evil words. This is not the place to elaborate on this, and da'as is easy for the understanding person.] Among all of them, there was no one as impure, as wise for evil, and as knowledgeable in hidden things as Bilaam the wicked. But all his knowledge of wonders and hidden matters he turned in his da'as toward evil, because of the abundance of the contamination of his evil desires, and chiefly the desire of nee'oof [sexual immorality], as our Sages, of blessed memory, said (Sanhedrin 105b), for it is the all-inclusive evil (Lkm 19:3). Through this he also had a haughty spirit and an evil eye, etc. (Avos 5:19), which are the aspects of jealousy, desire, and honor, etc. And it was not enough for him that he erred so much and defiled himself so much; in addition, his evil and impure yetzer incited and misled him until he constantly stood against holy Yisrael and was very jealous of them. From him are drawn all the troubles and the exile of Yisrael from then until now, in this long and bitter exile.

[908] For the essential lengthening of the exile is because of the delay of teshuvah, as is written in the holy Zohar (Tikunay Zohar, Tikun 6, pg. 22b): this matter depends on nothing other than teshuvah, etc. The essential delay is through those who oppose the point of truth in many, many aspects that are included in the words of the aforementioned Torah. They are the aspect of the elders of the generation who do not have completeness, the aspect of people who are somewhat kosher, and among them are many leaders and heads, etc., but they do not have completeness. Each one does not look at himself with the eye of truth to see where he is standing, and he does not seek and does not search for a tikun for his nefesh regarding what he knows in himself that he blemished and damaged. Yet he also wants to become wise and say wisdoms and false reasonings in the ways of serving Hashem, and he opposes the point of truth, opposing the ways of the simple and upright people who walk in the Torah of Hashem with simplicity, according to what they received from the true tzadikim of the generation. From these elders of the generation who do not have completeness, the aspect of the metzach hanachash and the wild beasts — which are the wise men of nature, etc., etc. — draw nourishment. Through all these evil opinions comes the essential delay from teshuvah, as above, and as is explained much in our words elsewhere (Laws of Shabbos 4:9). And this matter applies in every single generation; may Hashem yisburach guard us from now on.

[909] From them came all the destructions, exiles, and troubles from the day of Matan Torah until this very day, until Hashem looks down and has mercy and rectifies all this. For immediately after Matan Torah they made the Aigel, from which all the troubles come, Rachmana litzlan, as it is written (Shemos 32:34), "Oovi’yoam pukdee..." etc. And the entire incident of the Aigel was through the wise men of the Airev Rav, at whose head were Yonos and Yombros (Zohar, Kee Seesa 191a), the sons of Bilaam the wicked, as our Sages, of blessed memory, said (Zohar, Balak 194a). From there were drawn all the strange and evil opinions of all those who opposed Moshe: the faction of the meraglim [spies], the congregation of Korach, all the tests, the misoanineem [complainers], etc. Everything was through the evil views and counsels of the wise men of the Airev Rav, who went in the ways of the wise men of Bnai Kedem, whose main root was Bilaam, who is the aspect of Amalaik, etc.

[910] In the end, when they were close to entering Eretz Yisrael, and had already killed and subdued very hard and very strong klipos — Sichon and Og, who were from the bnai hanefilim, Shamchazai and Azael (Nida 61a), from whom Bilaam received, etc., all the ways of his evil views, as our Sages, of blessed memory, said (Zohar Balak 208a), and Moshe Rabbainu, with his mighty power, killed them and subdued them.

[911] Yet they still did not want to nullify their evil da'as, nor to subdue and nullify themselves before the da'as of Moshe Rabbainu, until they brought Bilaam the wicked himself. With his impure mouth he wanted to do what was in his da'as, until, chas vishalom, he would have eradicated them from the world, as it is written (Bamidbar 22:2-24:25), "Vigairashteev..." etc., and as Rashi, of blessed memory, explains, until in truth it was a time of great distress for Yaakov, etc., as above (85) — had Hashem not been for us, for He bent his mouth and transformed the curse into a blessing.

[912] But he still did not leave his wickedness and did not nullify his evil da'as. He went and incited them to cause them to stumble in zenus [immorality], with such incitement that he caused them to stumble in the sin of such a disgusting and filthy avodah zarah, namely the sin of Peor. For this desire cannot be nullified from the world, for otherwise the world would be destroyed, as our Sages, of blessed memory, said (Yoma 69b), and as was brought above (87).

[913] Then the distress was exceedingly great, until hope was almost gone. But great is our Master and abundant in power, for He then raised up Pinchas as a savior, who was jealous with the jealousy of Hashem Tzva'os, etc. Yet even so, we still have not been purified from the aforementioned blemishes, as it is written (Yehoshua 22), "Is the iniquity of Peor too little for us, from which we have not been purified..." etc. So too in every generation, the aspect of Bilaam's contamination awakens and wants to draw, chas vishalom, the klipah of the sin of Peor, which is the ultimate contamination, the essential contamination of avodah zarah, which is called (Isaiah 28:8) “vomit and excrement without place.” From them comes the nourishment of all the wild beasts and the metzach hanachash, which are the wise men of nature and the evil opinions in these generations after the Churban, which spread with special force through the Romans, who destroyed the Bais HaMikdash through this. Therefore the true tzadikim still fight every day in their tefillah against Bilaam the wicked (The Life of Our Leader Rabbi Nachman – Chayay Moharan 244), to burn away and uproot the trace and remnant of his evil contamination and his evil opinions from the world. For everything depends on this: through the metzach ishah zonah [the forehead of a harlot], which is the aforementioned desire, come all the damages of those who want to walk in the way of holiness; for the main thing standing against them is this desire, and there lies the essential test and bicheerah, as explained in his words, of blessed memory (Sichos Haran – The Words of Rabbi Nachman 115 and elsewhere). Nevertheless, through the power of the holiness of the nefesh of a Jewish person, they would overcome it, and in the end they would return in teshuvah, even those who stumbled very much in this from their youth, because nevertheless the good would eventually strengthen until they would return in teshuvah.

[914] But the damage comes through the aforementioned people who oppose, among whom there are many, many factions and aspects, and all of them draw nourishment from one another, etc. For this is a great principle: both in holiness and in the Sitra Achra, everything depends on everything else, the aspect of (Avos 4:2), "One mitzvah draws another mitzvah, and one transgression draws another transgression," etc. So too regarding the aforementioned factions: when one of the elders of the generation who do not have completeness blemishes as he blemishes, then the metzach hanachash and the aforementioned wild beasts draw nourishment from him, as above. Then the aspect of the metzach hanachash itself again strengthens within that damaged elder, and causes him to sin even more. The main thing is that it incites him especially to oppose the elders of kedushah. Then the metzach hanachash again draws even more nourishment from him, and so it repeats in a cycle, etc. Through this the exile is lengthened exceedingly, as above (beginning of 92).

Laws of the Morning Blessings 5:93

§93

[915] But nevertheless — "Atuh maroam li'oalum Hashem" — "You are exalted forever, Hashem" (Tehillim 92:9) — and Your hand is always supreme, as Rashi explains there. For Moshe Rabbainu and Pinchas already existed in the world — and from them all the true tzadikim and upright ones of every generation draw. Even now, in our servitude, our God has not forsaken us, and no generation is an orphan. In every generation there are those who are zealous with the jealousy of Hashem Tzva'os — the aspect of Pinchas who stood and prayed.

[916] For now too, bicheerah is free. The essential bicheerah is now with us — living human beings upon the face of the earth. The entire holy Torah and the corresponding opposition, all the events in the world on both sides of kedushah and Sitra Achra — none of it is being transacted with any past generation but with us, those who are here alive today. For (Tehillim 88:6) "ba'maisim chofshi" — "among the dead it is free" — and "the dead do not praise God." Rather, the duty of the day falls upon us — to fight the war of Hashem, each according to his level. No living person is exempt from this war — for this alone one came into the world: to see toil and grief and anger and pain, and to go to a place of dust and worms — all for the sake of this battle. Every person has bicheerah.

[917] But certainly not everyone merits to prevail adequately — as it says (Berachos 17a): "My will is to do Your will, but the leaven in the dough prevents me." The essential tikun is through the true tzadikim — the holy elders — but against them stand the incomplete elders (92), from whom the metzach hanachash draws nourishment. Yet in every generation there are men of truth who have compassion upon their own souls genuinely, who do not wish to deceive themselves, who examine their end each day with the eye of truth — until they are in the aspect of those zealous for Hashem, who rouse themselves to perform holy deeds for the sake of truth that they were not explicitly commanded to do, like Pinchas about whom our Sages said (Sanhedrin 82a): "If he comes to ask, we do not instruct him" — this is the aspect of nedarim, the aspect of tzedakah, as explained above (91). Through this they subdue the opposition. Much more needs to be explained, but it is impossible to explain everything — precisely because of what our Sages said: "we do not instruct them." Understand this well.

Laws of the Morning Blessings 5:94

§94

[918] Therefore we begin on Yom Kippur with Kol Nidrai, for the essential teshuvah is drawn from there — from the aspect of nedarim and their annulment — and the essence is through the power of the true tzadikim, the aspect of Moshe. For the essential blemish of all sins is that one blemished the aspect of neder and oath, because all mitzvos of the Torah were received through covenant and oath, as our Sages said (Sotah 37b). For when Yisrael came to receive the Torah, they certainly had bicheerah to accept it or not. Therefore, in truth, the nations of the world did not wish to accept it, as our Sages said (Bava Kamma 38a, Avoda Zara 2b) on the verse (Devarim 33:2): "Vizarach meeSai’eer lamoo..." — "He shone forth from Sair to them..." — teaching that HaKadosh Baruch Hu brought the Torah around to the nations, etc. The essential initial acceptance of the Torah is the aspect of a neder, for they accepted it upon themselves without compulsion. This is the aspect of a neder, when one wants to conduct himself in prishus [separation and abstinence] before he has been commanded. But immediately once they accepted it, they entered into a neder and oath with Hashem yisburach that they are obligated to fulfill it. When one blemishes, chas vishalom, and transgresses some mitzvah, the essential blemish is in the aspect of neder and oath, which is the root of the Torah, as mentioned above.

[919] For the essential root of bicheerah is drawn from the aspect of "Moshe added one day from his own da'as (Shabbos 87a)," explained on the verse "Va’ya'anu kol ha'am yachdav" in Likutay Moharan Torah 190; see there well and understand well. That is, one must understand from his own da'as what Hashem yisburach wants before he is commanded. Even now, after the Torah has already been given and each person has bicheerah in the simple sense, nevertheless in matters of counsel — how to merit to fulfill the words of the Torah and by which path one must go, whether by the path of the researchers, etc., or by the path of the mekubalim, etc.; and likewise to whom to draw close, etc. — in all this a person must understand on his own. If he looks at his eternal purpose with the eye of truth in its truth, he will certainly merit to understand which path he should walk and to whom to draw close, in the aspect of (Tehillim 32:8): "Askeelchuh vi'oarchuh biderech zoo sailaich, ee'atzuh ulechuh ainee" — "I will instruct you and guide you in the way you should go; I will counsel you with My eye." And as it is written in the Torah "Kee Mirachemam," etc. (Lkm 2:7:10), that there are hints which are the aspect of hands that exist in the sea of wisdom: what cannot be completed through speech is completed through the hands, through hints, in the aspect of "Nateesee yudee (Mishlay 1:24)," etc.; see there. All this is the aspect of neder — when one vows on his own, from his own da'as, for the sake of separation. This is the aspect of Pinchas ben Elazar, the aspect of all those who are zealous with the jealousy of Hashem Tzva'os. As explained in the above words of Chazal (93), that one does not rule for them explicitly; rather they stated it generally (Sanhedrin 81b): "One who cohabits with an Aramean woman — zealots strike him," and they do not command or rule it explicitly; only whoever wants to be zealous with the jealousy of Hashem Tzva'os comes and merits, etc. (Sanhedrin 82a).

[920] And this is the aspect of the tzedakah of true ba'alai tzedakah, who do not give for honor and glory, nor because of their nature, but give only for the sake of Hashem. The essential thing is to support kosher people engaged in Torah, men of truth, and one must give tzedakah beyond one's capacity, in such a manner that one builds some structure of kedushah that will have permanence forever. As Rashi explains on the verse (Koheles 5:0): "Oahaiv kesef loa yisba kesef... oomee oahaiv behamoan loa sivoo’uh, gam zeh huvel" — even if one performs mitzvos, if he does not perform a mitzvah that will have lasting permanence, such as building a bais k'nesses or writing a Sefer Torah, etc. And as we have found many times in several towns, that they lacked communal needs, such as a bais midrash or mikveh, and it was difficult to collect from the people, and someone jumped up and made it from his own funds — his tzedakah stands forever. Or even if he does not make it from his own funds, but he awakens on his own to be involved in the matter, to approach each person, to endure many disgraces and much bloodshed from each one, and to take on the burden of the work and the building, etc., and he accepts all this upon himself for the sake of the mitzvah that endures forever — this is very great, because greater is the one who causes others to do than the one who does, as our Sages said (Bava Basra 9a), provided that his intention is for the sake of Heaven and not to become arrogant or to provoke, chas vishalom. How much more so when a person occupies himself with a very great communal merit, engaging in a mitzvah that has no claimants, which is a very great z'chus harabbim; and he has many sufferings, obstacles, and disgraces, etc., because of this, but his intention is for Heaven, for the truth in its truth. All this is the aspect of zealousy for Hashem Tzva'os, the aspect of nedarim. Through this is the essential tikun explained in the above Torah, which is to subdue the metzach hanachash through the power of tzedakah, etc., as above. Through this one merits teshuvah, until one nullifies their evil opinions from the world and strengthens the power of the Ratzon, etc., as above. All this power is received from the true elders of the generation, the aspect of Moshe, who merits the aspect of hataras nedarim. For hataras nedarim is an exceedingly great wonder: even the neder itself the Chacham can annul, because the entire power of those who make vows is drawn from the Chacham, the aspect of Moshe, as above (91).

[921] Therefore on Yom Kippur, when we need to merit teshuvah and forgiveness, we begin with Kol Nidrai — the matter of nedarim and their annulment — for from there is the root of teshuvah. Everything is through the power of the true tzadikim comprised within Moshe. Therefore before Kol Nidrai we say: "Bi’Yisheevah shel ma'alah oovi’Yisheevah shel matah, anoo mateereen lihispallel eem ha'avar’yanim" — "By the authority of the Heavenly Court and the earthly court, we permit praying with the transgressors." For we must elevate all the sinners to kedushah and strengthen them in teshuvah. Therefore we bind ourselves to the yeshivah shel ma'alah [the Heavenly Academy] and the yeshivah shel matah [the earthly academy] — all the tzadikim alive and all the tzadikim who dwell in the dust — and through their power we pray on Yom Kippur and say Kol Nidrai, elevating all the sinners to bring them back in teshuvah.

Laws of the Morning Blessings 5:95

§95

[922] Now it is self-evident why, when Moshe took to heart the burdens of Yisrael, Hashem revealed to him specifically the secret of Parshas Nedarim. For his essential anguish was seeing the prolongation of the exile, its source, and how difficult it is to rectify — the essential difficulty being Dasan and Aviram, the aspect of those who oppose the truth (91). Therefore Hashem revealed to him the secret of Parshas Nedarim — the aspect of zealousy for Hashem Tzva'os, the aspect of fitting tzedakah — through which all opponents are subdued and the illumination of the Ratzon is revealed in the world, bringing the essential redemption and geulah [final redemption].

Masores, Nedarim, and Sh'sikah

Laws of the Morning Blessings 5:96

§96

[923] This is the aspect of the proximity of the Mishnah (Avos 3:13): "Musoaress si'yag laTorah, ma'asroas si'yag la'oashehr, nedarim si'yag lapreeshoos, si'yag lachochmah shiseekah" — "Tradition is a fence for Torah; tithes are a fence for wealth; vows are a fence for abstinence; a fence for wisdom is silence."

[924] "Musoares si'yag laTorah" — this is the aspect of the Torah Sheb'al Peh [the Oral Torah], transmitted to us orally — the fence for the Torah SheBichsav [Written Torah]. For from the Written Torah alone one would not know anything, nor how to fulfill any mitzvah, as explained many times in all the sefarim, and in our words (Laws of Prayer 4:7, Laws of Kidushin 3:18). Just, the essential fence to fulfill the Written Torah is through the Masores [Tradition] — the Oral Torah. Therefore Rabbainu z"l explains (LM II:28) in the name of the Midrash (Shemos Raba 47:1) that the essential distinction between Yisrael and the nations is only in the Torah Sheb'al Peh. Therefore all the philosophers and those who follow their ways occupy themselves only with the Written Torah, wanting to interpret it according to their ways and to expound the Torah contrary to the halachah that was transmitted to us orally — as is known and publicly acknowledged.

[925] For the twenty-four books of the Torah SheBichsav correspond to the twenty-four batai dinim (69) whose essential sweetening is through the upper Ratzon, drawn through the tzadikim of every generation — the aspect of Moshe — who are the aspect of the Torah Sheb'al Peh, transmitted from generation to generation to the true tzadikim. One who blemishes this and separates, chas vishalom, the Written Torah from the Oral Torah is a "neergun mafrid aloof" [a whisperer who separates a chief, Proverbs 16:28] — and then the Sitra Achra gains hold through the cascading dinim of the twenty-four courts, which is the aspect of the ail acher [foreign god] — kefiros [heresies]. This is the aspect of the twenty-four species of impure birds, which are one matter with the wild beasts (92) — from which all the nourishment of the wise men of nature derives. Therefore the essential fence and preservation of the Torah is through Musoaress — the Torah Sheb'al Peh.

[926] For dibbur [speech] of the mouth — has great power to reveal truth and emunah, in the aspect of (Tehillim 89:2): "Oadee'a emunascha bifee" — "I will make Your faithfulness known with my mouth." But "es zeh l'umas zeh" (Koheles 7:14) — they too come with a man whose power is in his mouth: "Their mouth speaks vanity...(Tehillim 144:8)" — as it says (Tehillim 12:4-5): "May Hashem cut off all flattering lips, the tongue that speaks great things — those who say: 'With our tongue we will prevail; our lips are with us — who is lord over us?'" This is what we explained above (72) regarding Bilaam, who in klipah [the husk of impurity] corresponds to Moshe in kedushah — for bicheerah has tremendous power, as explained above (74).

[927] But its quashing is through true charity which is the aspect of nedarim (vows) etc. (as brought above 94).

[928] Therefore the Tanna immediately juxtaposed: "Ma'asros si'yag la'oasher" — through the aspect of ma'asros [tithes], which is the aspect of tzedakah and the fence for wealth, the wealth is drawn into kedushah. And "Nedarim si'yag lapreeshoos" — through the aspect of nedarim [vows], which is the aspect of a fence for prishus [abstinence], one overpowers the opponents of the Masoares (the Oral Torah).     For all their strength comes through money and wealth currently in exile among them, and through excessive immersion in the desire of adultery — all of this is the aspect of Bilaam, who had an expansive soul for money and honor and licentiousness. From there comes all their jealousy against the upright people of Hashem who cleave to the true tzadikim. Therefore through tzedakah, which is the aspect of ma'asros, through which one merits holy wealth, and through the aspect of ‘nedarim are a fence for prishus’, through this one overpowers them, as explained above. The essential point is that through tzedakah and the aspect of nedarim, the revelation of the Ratzon intensifies in the world — that everything is governed by His will alone, and there is no nature at all, because nature itself is always governed by His will, and Yisrael have the power to nullify nature according to their will through their tefillah, as above (75).

[929] Through this each person strengthens himself constantly with strong and forceful retzonos for Hashem, which is the essential thing, as above.       Whoever is constantly strong in this, and brings this path into the world, will certainly prevail over them, subdue the essential heretics and opponents, and nullify their evil opinions from the world. And this is "Si'yag lachochmah shiseekah" — "a fence for wisdom is silence" — for it is impossible to debate with them to the ultimate extreme. One must speak with true wisdom what needs to be spoken, but the more one speaks wisely against them, the more they dig in to fight against the truth. Therefore a fence for wisdom is silence — one must be still and silent until Hashem looks down and sees from Heaven, in the aspect of "Doam laShem vihischoalail loa" — "Be still before Hashem and wait for Him" (Tehillim 37:7), in the aspect of "Ach lailokim doami nafshi" — "My soul waits in silence only for God" (Tehillim 62:2), and in the aspect of "Toav vi'yucheel vidoomum leesishoo'as Hashem" — "It is good to wait silently for the salvation of Hashem" (Aichah 3). The essential thing is to be strong in the truth, strengthening oneself with a constant powerful ratzon toward Hashem and the truth of His Torah. If it is possible to speak to someone and bring him back to the truth — excellent. If not, one must be silent, in the aspect of "a fence for wisdom is silence."      Therefore it is written (Mishlai 26:5): "Answer a fool according to his folly," and it is also written (Mishlay 26:4): "Do not answer a fool according to his folly" — for “there is a time to be silent and a time to speak (Koheles 3:7).” But ultimately, throughout the days of exile, they prevail through their speech, and the true wise ones must make a fence for their words through silence, which is the aspect of Ratzon, the aspect of "Be still before Hashem and wait for Him," etc., as above.

Laws of the Morning Blessings 5:97

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[930] See the teaching of our Sages (Sanhedrin 44b) on the verse (Iyov 36:19): "Ha’ya'aroach shoo'achuh loa vitzur" – “Have you come to conduct screaming not to have hardship” — how very much one must strengthen and exert oneself in tefillah and in seeking mercy and supplication. As they said there: "A person should always bring tefillah before trouble comes..." Raish Lakish said: "Whoever exerts himself in tefillah from below — no adversaries stand against him from Above." Rabbi Yochanan said: "A person should always pray for mercy that all should strengthen his power, and that he should have no adversaries from Above."

[931] And this is Rashi’s wording, zichroano livrachah (-o.b.m.): “A person should always beseech for mercy that all should strengthen his power — that the ministering angels should help him beseech for mercy,” etc. And the essential point for our subject is Rashi’s explanation above: that for this itself one must always ask for mercy. That is, a person must always ask for mercy that he should be able to ask for mercy, as is explained in Rashi above, who explained that a person must ask for mercy that all should strengthen his power — that the ministering angels should help him ask for mercy, etc. Understand very well, very well, how much, how very much, one must strengthen oneself in seeking mercy. For even though he comes to explain his sichah [personal prayer] between himself and his Creator, and he cannot open his mouth at all, nevertheless he must strengthen himself to ask for mercy for this itself — that the ministering angels should help him ask for mercy, etc. And so it is always. Understand this very well.

Hilchos N'si'as Kapayim — Bircas Kohanim

Laws of the Morning Blessings 5:98

§98

[932] This is the aspect of Bircas Kohanim [the Priestly Blessing]. For it has already been explained that the entire order of Kreyas shima and its blessings and tefillah is all the aspect of emunas haRatzon [faith in the Divine Will]. Then one is engaged in many of the tikunim mentioned above, to draw upon us the illumination of the Ratzon, etc., as mentioned above (25-32, 40-43, 55-58, 66-71). Therefore, at the completion of tefillah, the Kohanim ascend to bless His people Yisrael with love.         For it is explained in the Torah "OoviYom HaBeekoorim" mentioned above (12) that through tzedakah one merits the Ratzon, etc.; and through this one does not need to engage in any business or labor at all for livelihood, because it is fulfilled (Isaiah 61:5-6): "Vi'amdoo zarim viru'oo tzoanchem..."— "Strangers shall stand and tend your flocks..." — and "V'Atem Kohanai Hashem tikra'u" — "You shall be called priests of Hashem" — specifically Kohanai Hashem, the aspect of Chesed, etc. It follows that the essential purpose is to merit the aspect of Kohain. Therefore, at the completion of tefillah, when we have merited to draw the revelation of the Ratzon, the Kohanim then ascend to bless Bircas Kohanim, to draw the kedushah of Kohain upon all Yisrael, so that all Yisrael should merit the aspect of "V'Atem Kohanai Hashem tikra'u," which is the aspect of Chesed, so that they need not engage in any business for livelihood, but all wealth and livelihood flows to them through His Chesed etc., which is the aspect of kohen, as explained above.

[933] This is: "Yivurechichuh Hashem" — "May Hashem bless you" — with wealth (Bamidbar Rabbah 11:5) — that all wealth arrives through Hashem's blessing alone, without any labor or business, in the aspect of (Mishlai 10): "Beercas Hashem hee sa'asheer, viloa yoaseef etzev eemuh" — "The blessing of Hashem makes one rich, and He adds no sorrow with it" — no sorrow of labor and toil that stems from "bi'eetzuvoan toachalenuh, bizai'as apechuh toachal lechem" [the curse of Adam — "in sorrow you shall eat, by the sweat of your brow"], just, all the wealth and parnasa will be drawn through the blessing of Hashem.

[934] And this is "Vi'yeeshmirechuh" — "May He guard you" — from the mazikin [destructive forces] (Bamidbar Raba 12:3) — which are the aspect of the wild beasts, the wise men of nature, who seek to blemish the Ratzon and thereby increase the toil and burden of labor. Therefore this is their foolish way — the way of the wild beasts, the wise men of nature — that they cry out greatly to increase business and labor and to nullify, chas vishalom, Torah and avodah. For they are the opposite of emunas haRatzon; therefore their evil da'as is the opposite, to increase specifically labor and business, yet one gains nothing from his toil, etc. (Koheles 5:14).

[935] Therefore the Kohanim bless us: "Yi'vurechichuh Hashem" — with money — that the money and wealth should come through Hashem's blessing alone, without business and labor, as mentioned above; and "Vi'yeeshmirechuh" — from the mazikin, who are the wild beasts, the wise men of nature, etc., as mentioned above.            And this is "Yu'air Hashem punuv ailechuh" (Bamidbar 6:25) — "May Hashem illuminate His face toward you." This is the aspect of the kedushah of Yom Tov, through which the Ratzon is revealed, as explained there in the Torah mentioned above (Lkm 2:4:6). For on all the Yamim Tovim, which are the three regalim, one must ascend to the Bais HaMikdash to draw from there the illumination of the Ratzon, as is explained about this elsewhere (Laws of a Guarantor 3:18). Therefore the essential kedushah of Yom Tov depends on the tzadikim, as written elsewhere (LM I:135). For the essential calling voice of Yom Tov, which calls and reveals the Ratzon, can only be heard through the true Chachamim and tzadikim, who bind all retzonos to the root of the Ratzon, to the aspect of Ra'ava d'Ra'avin, where Moshe departed, etc., as explained there in the Torah mentioned above (Lkm 2:4:7).

[936] This is the aspect of "Yu'air Hashem punuv ailechuh," the aspect of the illumination of the face of Hashem drawn on Yom Tov, the aspect of (Devarim 16:16): "Three times a year all your males shall appear before the face of Hashem your God," etc. Its essence is drawn through the true tzadikim, through whom the face of Hashem shines, for "tzadikaya inun anpai Sh'chintah" — "the tzadikim are the face of the Shechinah" — as written in the Zohar HaKadosh many times (Introduction 9a, Teruma 163b).

[937] "Veechoonekuh" (Bamidbar 6:25) — "May He be gracious to you" — ‘He shall give you chain [grace and favor]’ (Sifri Nasso 41). This is the aspect of binding the retzonos of all Yisrael to Moshe Rabbainu, who departed into the Ratzon of all retzonos. For all the holy chain of Yisrael derives from Moshe, of whom it says (Shemos 33:17): "You have found favor in My eyes." Through finding favor, he drew forth the Thirteen Attributes of Mercy, as it is written (Shemos 33:13), “And now if I may find favor in Your eyes etc. please give me to know Your ways etc.,” and then He gave him to know through the 13 Attibutes of Mercy, which are the aspect of the t'laisar tikunai dikna [Thirteen Rectifications of the Beard — a Kabbalistic concept relating to supreme mercy], the aspect of the kedushah of the holy elders, which is the revelation of the Ratzon at Shabbos Minchah [the afternoon prayer of Shabbos, a time of supreme favor], which is drawn from there (as is understood from the Kavanos (Pree Aitz Chaim, Shaar HaShabos 22), and this is what the kohanim bless us, ‘veechoonekuh’, as explained above.

[938] And this is, "Yeesa Hashem punuv ailechuh vi'yusaim lichuh shalom" (Bamidbar 6:26) — "May Hashem lift His face toward you and grant you peace" — this is the aspect of tzedakah, as explained above; the aspect of (Tehillim 17:15): "Ani bitzedek echezeh funechuh" — "I, in tzedek, shall behold Your face"; the aspect of "Marbeh tzedakah, marbeh shalom" — "One who increases tzedakah increases peace." For the essential tikun is through abundant tzedakah, as above (30, 34), because through this one merits the illumination of the Ratzon, which is the aspect of nisee'as panim [the lifting of the face], the aspect of "zakain nasoo panim (Isaiah 9:14)" — "an elder of lifted countenance," as explained there (Lkm 2:4:8). Through this the power of the above wild beasts is nullified, and this is the aspect of shalom. For as long as the evil voices of the wild beasts, who are the wise men of nature mentioned above, are heard, there is anger, fury, and machlokes, the opposite of the Ratzon and of shalom, because they are the destroyers of the world. But when Yisrael, the holy nation, strengthen themselves in emunas haRatzon until their power is nullified, then they will return to us, and it will be fulfilled (Yeshayahu 11:6): "Vigar zi'aiv eem keves, vinamair eem gidee" — "The wolf shall dwell with the lamb, and the leopard with the kid," etc. For the damages and anger will be nullified and shalom will increase — which is the aspect of Ratzon, when all are pleased with one another in love and shalom, because of the greatness of emunas haRatzon: that everything is conducted only by the will of the Creator, may He be blessed. Then also it will be fulfilled (Isaiah 61:5): "Vi'amdoo zureem vi'ru'oo tzoanchem" — "Strangers will stand and shepherd your flocks," etc. This is the aspect of the increase of shalom: all the strangers and the children of foreigners will recognize the greatness of the Creator, may He be blessed, and the greatness of Yisrael whom He chose from all the nations, and they will all occupy themselves with our work, because they will understand that this is their whole purpose. Therefore Bircas Kohanim concludes with "Vi'yusaim lichuh shalom" — for this is the essential purpose: the aspect of Ratzon, love, and shalom, as above. Therefore the blessing begins "livuraich... bi'ahavah" — "to bless... with love" — because this is the essential thing: the aspect of love and shalom, which is the aspect of the illumination of the Ratzon, as above.

Laws of the Morning Blessings 5:99

§99

[939] Therefore the Kohanim ascend to bless at Bircas Modim [the Thanksgiving blessing in the Amidah] (S.A. Orach Chaim 128:8) — for there the illumination of the Ratzon is revealed most intensely, which is the kedushah of Yom Tov, the Mikra Kodesh. For there in Modim we give thanks for all the miracles and wonders that Hashem did for us in every generation, and which He does with us every day — as we pray: "Shield of our salvation in every generation, we shall thank You... and for Your miracles that are with us every day, and for Your wonders and Your kindnesses at every time, evening, morning, and noon." Through emunas haRatzon we understand that Hashem performs miracles and wonders for us every day and at every moment. For we see so very much with our own eyes each day — since we believe there is no nature at all, that all natural occurrences are through His providence alone. Then one sees new wonders each day. Beyond this, we believe that Hashem performs miracles and wonders for us each day of which we are unaware — as it says (Tehillim 136:4): "Li'oasai neeflu'oas gidoaloaas livadoa, kee li'oalum chasdoa" — "Who alone does great wonders, for His kindness is forever" — and our Sages said (Niddah 31a): "The one who experiences the miracle does not recognize his miracle."

[940] Therefore, adjacent to this blessing that reveals emunas haRatzon most fully, the Kohanim ascend to bless in the Name of Hashem — that Hashem should agree with us to draw upon us at all times the illumination of the Ratzon, through which all abundance of wealth flows from Him alone.  And we conclude with shalom — for this is the essential point, as explained above (98). Then immediately afterward we say "Seem Shalom" [-place peace], concluding: "Hamivuraich es amoa Yisrael bashalom" — "Who blesses His people Yisrael with shalom" — for the culmination of all tikun is shalom. Therefore HaKadosh Baruch Hu found no vessel that holds blessing for Yisrael other than shalom (end of Tractate Uktzin 3:12), as explained above.

Hilchos Sh'liach Tzibbur — N'si'as Kapayim (concluded)

Laws of the Morning Blessings 5:100

§100

[941] Therefore we bless only with nisee'as kapaye’im [the raising of the hands] (S.A. Orach Chaim 128:14), because nisee'as kapaye’im shows the greatness and intensity of the Ratzon and the longing with all the heart for Hashem yisburach, in the aspect of (Aichah 3): "Neesuh livuvainoo el kapaye’im el Ai-l bashamaye’im" — "Let us lift our hearts to our hands, to God in Heaven"; the aspect of (Devarim 32:40): "Ki esa el shamayim yadi" — "For I raise My hand to Heaven"; the aspect of (Tehillim 134:2): "Si'oo yidaichem koadesh oovurchoo es Hashem" — "Lift your hands in holiness and bless Hashem." As one sees tangibly: when someone longs very much for Hashem yisburach, he raises his hands and spreads his palms, in the aspect of (Tehillim 88:10): "Sheetachtee ailechuh kapeye" — "I spread my palms toward You"; the aspect of (Tehillim 143:6): "Pairastee yadeye ailechuh" — "I spread my hands toward You." Therefore Bircas Kohanim, which is the aspect of drawing the illumination of the Ratzon with a wondrous illumination, is specifically with nisee'as kapaye’im.

[942] It also alludes to our withdrawing our hands from all business and labor (which is done with the hands) — rather, lifting our hands to Hashem always. This is the aspect of the intense Ratzon.

 

Translator's Summary — Halacha 5

Translator's Summary — Halacha 5

Overview and study aid from the translator; not part of the original text of Likutay Halachos.

Core Message

Halacha 5 is a vast explanation of Bircas HaShachar and the order of prayer through the teaching of the twenty-four types of pidyonos. Moshe Rabbainu is constantly engaged in redeeming souls from the harsh judgments and returning even those far away to Hashem. The deepest root of this pidyon is Ra’ava d’Ra’avin — the highest Will — which reveals that every detail of avodah, every blessing, every festival, every prayer, every act of tzedakah, and every word of Torah can become a channel of Ratzon.

Main Architecture of the Halacha

·                 The twenty-four pidyonos: the soul needs redemption from twenty-four harsh courts and from the forces that hold it back from holiness.

·                 Moshe’s point within every Jew: the true tzadik draws forth the inner nekudah of Moshe that can redeem even distant souls.

·                 Bircas HaShachar: every kindness of the body and soul is thanked for separately because each kindness is its own revelation of Hashem’s Will.

·                 Bircas HaTorah: “Who chose us from all the nations” reveals that Yisrael’s closeness is not nature but choice and Ratzon.

·                 Pesach, chametz, and matzah: the Exodus reveals the breaking of nature and the drawing of Ratzon beyond the regular order of creation.

·                 Kreyas shima and its blessings: the yichud of Hashem is drawn from the highest Ratzon into speech, love, light, redemption, and guarded night.

·                 Tzedakah and holy sefarim: giving and Torah dissolve doubts and reveal the path of true pidyon.

·                 Omer, Shavuos, Menorah, Chanukah, and the Regalim: the Ratzon is drawn level by level into all times and all lights of holiness.

·                 Tefillah, hisbodedus, nedarim, and Bircas Kohanim: speech becomes the place where Ratzon is revealed most practically in the world.

The War Against False Wisdom

A major thread of the halacha is the war between the Metzach HaRatzon — the forehead of holy Will — and the metzach hanachash, the forehead of the serpent. Balak and Bilaam represent the desire to make the world appear governed by nature, calculation, and opposition to Israel. The tikun is tefillah, Ratzon, holy speech, and the power of the true tzadik to show that everything depends on Hashem’s Will.

Why the Halacha Is So Broad

Reb Nosson moves through Morning Blessings, Torah Blessings, Pesach, Kreyas shima, Yoatzehr Or, Ahavas Olam, Geulah, Hashkivainu, tzedakah, holy sefarim, the twenty-four books, the Menorah, Chanukah, Pesach and Shavuos, the Omer, the dispute of Korach, Balak and Bilaam, Tefillah, Nedarim, Kol Nidrai, Masores, silence, and Bircas Kohanim because they are all aspects of one root: the revelation of Ratzon that redeems the soul from dinim and brings it back to Hashem.

Practical Takeaways

·                 Every morning blessing is a declaration that life is not automatic; each detail is Hashem’s personal kindness.

·                 A person should strengthen himself in Ratzon even when he cannot yet act perfectly, because strong holy will is itself the root of redemption.

·                 Prayer and hisbodedus reveal that nothing is fixed by nature; everything can be transformed through Hashem’s Will.

·                 Holy speech has immense power: vows, their annulment, Kol Nidrai, Torah transmission, and Bircas Kohanim all show that speech can draw a higher Ratzon.

·                 The true tzadik reaches every level and draws pidyon even for those who are very far away.

 

Expanded Study Aid — Halacha 5

Expanded Study Aid — Halacha 5

One-Sentence Review

The twenty-four pidyonos are sweetened by the highest Ratzon, and the entire order of daily blessing, prayer, festival, Torah, tzedakah, and holy speech becomes a path of redemption through Moshe and the true tzadik.

Study Path

1.               First identify the root teaching: twenty-four pidyonos and the Ra’ava d’Ra’avin that sweetens them.

2.               Then track how Reb Nosson applies that root to the morning order: blessings, Torah, korbanos, Shma, tefillah.

3.               Follow the festival cycle: Pesach reveals Ratzon against nature, the Omer draws it gradually, and Shavuos brings it to Torah.

4.               Notice the repeated contrast between Ratzon and nature, Moshe and Bilaam, holy speech and destructive speech, tzedakah and money trapped in business.

5.               Study the end carefully: nedarim, Kol Nidrai, Masores, silence, and Bircas Kohanim are not side points; they are the final revelation of how speech and hands are lifted to Hashem’s Will.

Key Threads to Mark While Learning

·                 Twenty-four: pidyonos, books, priestly watches, hours, and the many structures that need sweetening.

·                 Ratzon: the higher Will that is above nature, judgment, and despair.

·                 Moshe: the tzadik who engages constantly in pidyon and in drawing distant souls back.

·                 Speech: blessing, Torah, Shma, tefillah, nedarim, Kol Nidrai, and Bircas Kohanim.

·                 Money and tzedakah: wealth must be redeemed from business and turned into holy giving.

·                 Balak/Bilaam: the attempt to block Ratzon through the forehead of the serpent and false wisdom.

Review Questions

·                 What are the twenty-four pidyonos, and why do they require Ra’ava d’Ra’avin?

·                 How does Bircas HaShachar reveal Hashem’s Will in every detail of human life?

·                 Why is Pesach the great revelation that nature is broken before Ratzon?

·                 How do Kreyas shima, Baruch Shaim, and the blessings of Shma continue this same structure?

·                 What is the war between the Metzach HaRatzon and the metzach hanachash?

·                 Why do nedarim and Kol Nidrai belong to the root of teshuvah and higher Ratzon?

·                 How does Bircas Kohanim conclude the movement of the halacha?

Diagram 1 — Twenty-Four Pidyonos and Ra’ava d’Ra’avin

Diagram 2 — From Pesach to Bircas Kohanim

 

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