Translation:Likutei Halakhot/Orach Chayim/Early Rising

by Nathan of Breslov

Hilkhoth Hashkamat HaBoker/Laws of Early Rising

Halakhah 1

Oth 1

One should strengthen himself like a lion to get up in the morning to serve his Creator, so that it is he who awakens the dawn.

1. It says in the words of Rabbeinu Z"L [Our Teacher, of blessed memory] (Likutei Moharan (LM) 282) that when a man begins to seek himself and sees that he is very far from Hashem Yitbarakh; and that he is full of sins and numerous faults; and it seems to him that he is far from good — then he must seek and ask and find in himself some good: how is it possible that he did not do some good in all his days?! And though he see that even the little good that he did is full of wounds. For it is mixed in much waste. Even so, it is impossible that it has not some good point anyway. And so shall he seek and find in himself some more good. And though this good also be mixed with much waste. Even so, anyway it has some good point. And so shall he seek and find in himself some more good points. And through this, that he judges himself to the pan of merit and finds in himself good points yet, even though he did what he did and blemished what he blemished. Through this he actually goes out from the pan of guilt and actually enters into the pan of merit, and through this he can merit to teshuvah (return, repentance). And this is like (Ps. 37) And yet a little — and the wicked one is no more etc. Through that yet little thing, in which he is not wicked, through this and the meditation etc. [he is transformed to a good person] see there. And by this he can make himself happy. And then he can pray and this is like (there, 146) I will sing unto my God while I yet have my being. By means of the yet little that he finds in himself, by means of this he can sing and thank Hashem and by this are made melodies. For the tunes are made by selecting good spirit from gloomy spirit etc. And this is [why he says] I will sing specifically, as in melodies etc. And likewise must one judge others to the pan of merit, even a complete wicked one — one must seek and find in him some good point etc. etc. see there. And whoever can do this — to find a good point even in sinners of Israel — he can be chazzan (cantor) and pray before the podium etc., see there. And know, that every one of the Tzaddikim (Righteous) of the Age builds a tabernacle, that from there the children of Hebrew schools receive their breath without sin; therefore they begin from Leviticus etc., see there. And this Tzaddik who can collect all the good that is found in every one, he knows all the aspects that there are in this matter of tabernacles as mentioned above, that the Tzaddikim build, that from there the children receive their breath without sin etc. etc.; look into all this very well:

Oth 2

2. And this is like waking from sleep. For when a man sees that he is far from Hashem Yitbarakh, etc., this is like sleep, which is one sixtieth of death, and when he seeks and asks and finds in himself some good point still, and livens and rejoices himself and wakes himself to the service of Hashem Yitbarakh, through this — this is like waking from sleep. And this is like (Ps. 3) Hashem, how many are mine adversaries become! etc. I.e. the adversaries of the soul, which are the sins and the faults of each person, which is the main adversaries of a man, and when they surge upon the man, God forbid, then they want to make him fall completely, God forbid, as if he has no more hope at all, God forbid. And this is like (there): Many there are that say of my soul: 'There is no salvation for him in God.' Selah. And then he is in the concept of sleep as mentioned above, and this is [why he says] (there): I lay me down, and I sleep. For this is like sleep as mentioned above. But actually the man is forbidden to despair himself. And he must overcome and wake up from his sleep through the little good that he finds in himself yet, as mentioned above. And this is [why he says] (there) I awake, for Hashem sustains me, that I overcome and wake up from my sleep because I yet do not despair myself, for Hashem sustains me. For the good point that a man finds in himself this is like Godliness, as it were. Because all the good is from Him, blessed-be-He. For the Torah and Israel and Hashem Yitbarakh are all one, therefore when there is in an Israelite some good point, i.e. some mitzvah or good thing, this good is complete oneness with Him, blessed-be-He. For (Ps. 145) good is Hashem to all, and as is written (there, 34) O taste and see that Hashem is good. For all the good that is found in any place at all, it is all from him, blessed-be-He. And this is [why he says] (there, 3) for Hashem sustains me, i.e. the good point that I find in myself which is like Godliness, like Hashem is good to all, this is what supports me and awakens me from the sleep and then (there, 3) I am not afraid of ten thousands of people, that have set themselves against me round about, for I no longer fear them even though they are several ten thousands of faults and sins that stand over me to make me fall, God forbid. Because since I find in myself yet some good point, by this I awake from the sleep. And by this I actually enter the pan of merit and by this I will merit to teshuvah etc. as mentioned above. For all the bad is pushed aside because of the little good that he finds in himself, and he livens and raises himself by this. For a little light pushes off much of the darkness as is known. And this is like (there, 139): I awake, and I am yet with you, by means of my yet little etc., i.e. the good point as mentioned above, like I will sing unto my God while I yet have my being as mentioned above. And this is [the meaning of] and I am yet with You i.e. my yet little thing that is still with You as mentioned above — by means of this I awake, for this is like waking from sleep as mentioned above.

Oth 3

3. And this is like (there, 57): Awake, my glory; awake, psaltery and harp; I will awake the dawn. I.e. that the man must wake himself up from his sleep and his sunkenness. And by what shall he wake himself? — by the good points that he finds in himself yet, and this is the [the meaning of] I will awaken the dawn (ShaChaR), for the good point is like dawn, like (Song of Songs 1) I am black (SheChoRah), but handsome, O daughters of Jerusalem, for since this point is mixed with much waste and with many faults that this man inflicted, by this it seems that it is black because it is set in gloom and darkness, God forbid, by him. But when he judges himself to the pan of merit and wakes up and finds in himself a good point as mentioned above, then he says I am black, but handsome... Do not see me, that I am dark (SheChaRchoret) etc. because the darkness (ShaChaRut) is not of myself etc. as Rashi explained there. For the good point in himself that there is in the man, even by sinners of Israel, it is very handsome and beautiful. Only, the darkness cloaks it. But when one wakes it up, it says black am I but handsome... Do not see me, that I am dark, because from my own side, I am exceedingly handsome. And this is like what our Sages of blessed memory said (Midrash on Song of Solomon 1): Black am I in the deed of the Calf, and handsome am I in the work of the Tabernacle. I.e. even though I have many sins, and I have become very far from Him, blessed-be-He — this is like the deed of the Calf which includes all the sins in the world, for (Chulin 5) "whoever observes idolatry is as if he denies the whole entire Torah" — even so, I am handsome in the work of the Tabernacle, i.e. the aspect of the little good that I find in myself yet. For immediately after the deed of the Calf we were commanded on the work of the Tabernacle, by the fact that Hashem Yitbarakh, was reconciled to Israel through Moshe who devoted is soul for them and prayed for their sake. For Moshe was able to do this, to find a good point even in the least of the least, as explained in the words of our Rabbi of blessed memory every time (LM 282, LM II 82) and by this he was able to pray for them always, even when they faulted in the whole entire Torah by the work of the Calf. Even so, he found in them good points. And therefore Moshe said (Ex. 32): Why, Hashem, does Your anger flare against your people? For he found the good that is in them and then the bad was pushed aside completely, as mentioned above, and therefore he said Why, Hashem, does Your anger flare against your people? For the evil is not significant at all, against the little good that there is in them yet. And Hashem Yitbarakh, was reconciled to him and had reconsidered regarding the evil etc. And then Hashem Yitbarakh taught Moshe the order of prayer and ordered before him the thirteen attributes of mercy/lovingkindness/charity (chesed). And this is [the reason for] (there) And He said: 'I will make all My goodness pass’ etc., that he taught him and revealed to him all His good, blessed-be-He, as it were, in order that he should know that Hashem Yitbarakh, is always good, and one can always wake up the good in the worst of the worst, and enter him into the pan of merit, and to return him in teshuvah, and this is like the thirteen attributes of mercy, like (there) Hashem, Hashem, God, merciful and gracious, long-suffering etc., that Hashem Yitbarakh, is full of mercy and good to all, and holds out his anger to the righteous and to the wicked. For He leans toward mercy and judges everything to the side of merit, and finds a good point even in the sinners of Israel, and through this he tilts them to the side of merit, as mentioned above. And this is the idea of (there) keeping mercy unto the thousandth generation, that the aspect of mercy, i.e. what that He, blessed-be-He, leans towards mercy and judges to the side of merit and finds a good point etc. as mentioned above. This mercy keeps and sweetens for thousands, i.e. even though there be against this thousands and ten thousands of faults that the same man faulted — even so, a little of the good that he finds by means of the mercy as mentioned above pushes off everything, as mentioned above. And through this (there) he forgives iniquity and transgression and sin etc. For through this he actually enters into the pan of merit etc. as mentioned above.

Oth 4

4. And then when Hashem Yitbarakh, was reconciled to Moshe through finding good in all of Israel, even after the deed of the Calf as mentioned above, for Moshe was all good, like (Ex. 2) And when she saw him that he was a goodly child... And therefore he always had power to find the good in everyone, even in the sinners of Israel as mentioned above. And by this was Hashem Yitbarakh reconciled, as mentioned above. And then he commanded them regarding the work of the Tabernacle, that each one should bring the donation of his heart for the work of the Tabernacle. For he would wake up the good that is in every one. And every one, according to the good that he had, brought the good donation of is heart for the work of the Tabernacle. For the Tabernacle was built from all the good that is chosen out from every one of Israel, which is like (Ex. 25) gold, and silver, and brass, and blue, and purple, and scarlet etc. which each one brought according to his good point, for the gold and silver and brass and blue etc., they are like the supernal colors (giwwunin `ila’in), which are like the good that there is in every one of Israel, which this is the idea of (Isa. 49:3) "Yisrael asher-bekha ethpa'er/ Yisrael, in whom I will show [My] glory," , who are made up of grand colors (giwwunin sagi’in), i.e. the good points that there are in every one of Israel, who are made of up great varieties. For there is in every one of Israel a good point, even in the least of them, that is not found in his friend, as explained in another place (LM 34). And Hashem Yitbarakh, glories in them as mentioned above. And this is like the varieties that were in the Holy Temple and the Tabernacle, like the gold and silver etc., which everyone brought from the good donation of his heart. For in that place were included all the good points, which are like the supernal colors that there is in every one of Israel, and therefore after the deed of the Calf, which Moshe then had to seek and find the good points that there are in every one of Israel as mentioned above — therefore then specifically were they commanded regarding the work of the Tabernacle. For the Tabernacle was built from this, from the good points mentioned above, as mentioned above. And this is [the idea of] "Black am I in the deed of the Calf, and handsome am I in the work of the Tabernacle," i.e. in the good points that I find in myself, which are like the work of the Tabernacle as mentioned above. Likewise it is understood in the words of Rabbeinu mentioned above, that by the good that one finds in every one of Israel, by this is built the Tabernacle and therefore the one who can find all the good that there is in Israel, who is the idea of chazzan, as mentioned above, he knows all the aspects that there are in the matter of the Tabernacle of each of one of the Tzaddikim mentioned above, see there. For the main construction of the Tabernacle is by this, by the good as mentioned above. And by this the words of Rabbeinu are tied together well, see there well.

Oth 5

5. And this [is the idea of] (Ps. 57) Awake, my glory; awake etc. And through what shall I be able to awake? — through I will awake the dawn (ShaChar), through this that I awake the dawn. I.e. the good point which is like dawn (ShaChaR), like black am I but handsome — through this I can wake up from my sleep and my sunkenness etc. as mentioned above. And this is the idea of awake, psaltery etc., for through this are made melodies, like I will sing unto my God while I yet have my being as mentioned above:

And this is hinted in the words of the Shulchan Arukh "One should overcome like a lion to stand up in the morning for the service of his Creator," that the man must overcome and awake from his sleep and his sunkenness, and through what shall he awake? — through him being the one to awake the dawn, i.e. as mentioned above. That he should wake up the good points, which are like dawn (ShaChar), like I will awake the dawn. And through this he shall wake up from his sleep and sunkenness etc. as mentioned above. And this is the idea of "to stand up in the morning," for the main waking up from the sleep, mentioned above, is through the idea of (Zohar Miketz 203) "The morning of Avraham, the man of kindness," i.e. through his leaning towards kindness and judging himself to the pan of merit, as mentioned above. And therefore Avraham was converting converts. For he was leaning to the side of mercy and found a good point in every one. And through this he drew all close to Hashem Yitbarakh, as mentioned above. And this is why is appended the note I have set Hashem before me always, i.e. that always I put and value Hashem before my eyes, for even though I am far from Him, blessed-be-He, even so, Hashem is before me always in every place, for I find in myself a good point, as mentioned above. And this is the explanation of the verse (Ps. 16) I have set Hashem before me always: because he is at my right hand, I shall not falter. I.e. that always I place Hashem before me, even in the lowest levels, God forbid. For (there) because he is at my right hand, I shall not falter. For through the idea of "right," the idea of Avraham, the idea of kindness — through this I shall not falter. As in (there 94) If I said, My foot slips; Your mercy, Hashem, held me up. For through the kindness, i.e. that he leans towards mercy and judges himself to the pan of merit and finds in himself some good point yet — through this he shall not falter, forever, and this is (there) With the multitude of my thoughts within me, Your comforts delight my soul, i.e. when the multitude of thoughts confuse me and want to make me fall, God forbid, though abundance of faults etc., then Your comforts delight my soul, i.e. that Hashem Yitbarakh, comforts him in that He helps him find some good point in himself. And this is his comfort, and in this he delights his soul etc. as mentioned above.

Oth 6

6. Hence the essence of waking up from the sleep is through the good point that one finds in himself, even when he, God forbid, is in the very lowest levels etc. as mentioned above. And by this are made melodies etc. as mentioned above. For at night, which is the time of sleep, then the Shechinah (Divine Presence) sorts out selections, as is known, and this hints to the aforementioned, when the aspect of sleep swells upon the man, then it is necessary to ask and to seek to find in himself good points, and through this he will awake from his sleep, as mentioned above, and this like (there 77): I call to remembrance my song in the night: I commune with mine own heart: and my spirit made diligent search. That I seek and ask after the good spirit, like the good point. And through this are made melodies, as mentioned above, like I call to remembrance my song in the night and as mentioned above. And through this, that he strengthens, to wake up from his sleep, through the good point that he finds in himself, as mentioned above. And through this is the main rectification of the prayer. For the root of prayer is only when he merits to find in himself the good points. Like I will sing unto my God while I yet have my being, as mentioned above. And this is the idea of the order of prayer, that in the beginning we say the offerings and the incense, which are like the selections, that we find and select good points, even from the aspect of beasts, from the [low] end of the [world of] action, as is known. And this is the main idea of the offering, to raise up from the beast to the man. And this is like incense, which had in it galbanum, i.e. that we choose out and find the good, even in the sinners of Israel, like galbanum, as our Sages of blessed memory taught from this (Kritut 6:72): "Any prayer that does not include from the prayer of sinners of Israel, is not prayer," for the main thing of prayer is like incense, through choosing and finding good points even in sinners of Israel, like galbanum, as mentioned above. And this is like the eleven signs of the incense, i.e. ten signs beside galbanum. This is like ten kinds of song, which are made through one’s choosing out and finding the good that is in sinners of Israel, like the galbanum, as mentioned above.

Oth 7

7. And when we say the passage of the offerings, it is as if we offered them, as our Sages of blessed memory said — whoever busies in the Torah of the burnt offering, it is as if he offered the burnt offering etc., for the main rectification of the offerings is in the aspect of the speech, to raise up from inanimate, plant, animal, to the speaking [kingdom]. For the good points, when they go up from the place that they go up, from the low levels, the main thing is that they should go up to the aspect of speech, for at first, when the good is not selected out and recognized because of the evil that covers it, then it’s like a dumb person, who has no speech, like (Ps. 39) I was dumb with silence, I held my peace, even from good etc., and when one reveals the good, as mentioned above, then the main revelation of the good and its elevation is like the speech, and this is the idea of (Song 2) O my dove, in the clefts of the rock, in the secret places of the stairs, this is like the good point, like the perfect dove, that is innocent with her mate and does not leave him to eternity etc., like our Rabbis of blessed memory said (Midrash on Song 4), for the good point that there is in every one, even in the least of the least, is cleft always to Hashem Yitbarakh, forever, whatever place it is in, and when it falls, God forbid, into the depths of the shells that surround it from every side, like O my dove, in the clefts of the rock, in the secret places of the stairs, in the ultimate hiding — then Hashem Yitbarakh, says to it (there): let me see your countenance, let me hear your voice; for sweet is your voice, and your countenance is handsome. For although you are in the secret places of the stairs, even so you yourself are very handsome, like I am black, but handsome, and therefore, reveal yourself and show me your countenance. For your are still handsome, for the good point is always very handsome, and therefore show me your countenance and let me hear your voice — i.e. that you should reveal and find countenances of beauty, the good points, and thereby let me hear your voice, for through this one merits to speech. For then one is able to speak and thank and praise to Hashem Yitbarakh. For at first he was not able to speak at all, as mentioned above. And this is like (there, 8): You that dwell in the gardens, the companions hearken to your voice: cause me to hear it. And Rashi explained: You that dwell in the gardens — among the gentiles etc., i.e. the aspect of the good points which are sitting and laid down among the nations, which are the evil lusts and blemishes etc., which are like the reflected light, and related in another place (LM 36). And Hashem Yitbarakh, desires their voice. And this is the companions hearken to your voice: cause me to hear it. For Hashem Yitbarakh, desires that they should reveal the good points and that they should make their voices heard in song and praise to Hashem Yitbarakh, as mentioned above, and this is like the offerings which raise up the good points to the aspect of the speaking [kingdom] as mentioned above. And therefore one who busies in the Torah of the offering, it is as if he offered etc. For the main rectification of the offering is in the aspect of the speech, as mentioned above:

Oth 8

8. And this is like (Megillah 3) "The Priests at their [Temple] service, the Levites on their platform, the lay Israelites at their station." For the main rectification of the offering, which is to find and choose out the good point from inside the discards, from the aspect of animality, is through the Kohen, the man of charity. For through leaning to the side of charity and judging to the side of merit, through this one finds good points in all the low levels, which is the idea of the offerings, as mentioned above, and therefore all the remedies of the offering are made through the Kohen, the man of charity, who is like Avraham, as is written (Ps. 110) You are a priest for ever etc. And through this are made melodies, as mentioned above. And this is like the Levites on their platform, who would conduct in song on the platform at the time of offering the offerings. For through the aspect of the offering that is done by the Kohen, the man of charity, which is the idea of choosing out and finding good through leaning towards charity. Through this are made melodies, as mentioned above. And Israelites at their station, who would busy in Torah. This is like the speech, through which they would raise up the good to the speech, which is its main elevation. And therefore the men of the station would read in the portion Bereishit (Ta`anit 26) and in the portion Ha’azinu, for the work of creation was chiefly through selection of the good, as in "and in his goodness renews, every day, the work of creation" and this is like for it was but good, which is said on all six days of creation, for before the rectification of the work of creation it was said (Gen. 1): And the earth was astonishingly emtpy; with darkness — this is like the swelling of the evil which covers the good, and the rectification was through the aspect of (there) And the spirit of God hovered upon — this is the spirit of Mashiach (Messiah), who is like the good, for all the good points that we find in each one of Israel, this is like the sparking of Mashiach, for the root of the good is Mashiach, like Moshe, as in (Ruth 3) and it shall be in the morning, that if he will redeem you, good; let him redeem. And through the aspect of the spirit of God, the good spirit, like the spirit of Mashiach, through this is the main sustenance and building of the world. And through this, through the good points that one finds from inside the astonishing emptiness, and the darkness, through this (Gen. 1) And God said: 'Let there be light' And there was light. And then (there) and God divided the light from the darkness. For through the good point one truly enters the pan of merit and then the light is revealed and the darkness is divided and separated from the light, the evil from the good etc. and as mentioned above. Hence, the main work of creation is through finding and choosing out the good point, as mentioned above. And this is like (see the introduction of the Tikkunim): the form of the Tabernacle is like the form of the work of creation. For the offerings is like the work of creation, which is like the selection of the good etc. as mentioned above. And therefore was the offering made in the Tabernacle or in the Holy Temple. For the Tabernacle and the Holy Temple are also built through selection of the good etc. as mentioned above. And this is like (Deut. 3) that goodly mountain, said of the Holy Temple. And this is the idea of the portion Ha’azinu, that the men of the station would read. For the portion Ha’azinu is the song that Moshe Rabbeinu swore that through this song the Torah would not be forgotten, as is written (there, 31) then this song shall speak up etc. That even in the ultimate hiding, like (there) But I will surely have hid my face... this song shall be for me a witness. For the song hints that even if Israel is very far from Hashem Yitbarakh, in the ultimate hiding, even so, they are close to him, blessed-be-He, for there are still found in them — even in the least ones — good points and as mentioned above. And this is like (there, 32) For Hashem's portion is his people, Jacob etc. He found him in a desert land, that even in a desert land and in an astonishing void, one finds Hashem’s portion is his people. I.e. the aspect of the good points, which are like Hashem's portion is his people etc. And therefore we read the portion Ha’azinu at the offerings and as mentioned above. For this is why the portion Ha’azinu is called "the song," as is written then this song shall speak up etc., for the good points mentioned above that we find in a desert land and in astonishing void etc., as mentioned above, from this is made song and melody as mentioned above and after recital of the offerings and incense which are like their choosing out and finding good points even in the very lowest levels, as mentioned above. After this we say verses of praise. For through the good points mentioned above, through this are made melodies, like I will sing unto my God while I yet have my being — I will sing specifically, as mentioned above. And this is like the Pesukei D’Zimra (verses of praise), which are like the songs and the melodies that are made by choosing out and finding good points in the lowest levels as mentioned above, and therefore we say, within the verses of praise, the verse I will sing unto my God while I yet have my being mentioned above, and as mentioned above.

Oth 9

9. And after that we say the blessing of the Shem`a recital and bless Hashem Yitbarakh, for renewal of the work of creation, that He "renews in His goodness every day" always. And this is like the work of the Tabernacle that is built from the good mentioned above, as mentioned above. For the form of the Tabernacle is like the form of the work of creation, as mentioned above. And there is the main rectification of the prayer, as is written (Isa. 56) for my house shall be called an house of prayer for all people. Says Hashem GOD which gathers the outcasts of Israel etc. For the main construction of the Holy Temple is through Hashem Yitbarakh, gatherer of the outcasts of Israel through finding also in the outcasts and the lost ones good points and gathering them to the holiness. And through this is the good that shall be assembled at the time of coming of the Redeemer in our days, soon. And through this will be the building of the Holy Temple, like this goodly mountain as mentioned above. And there is the main rectification of the prayer as mentioned above. For the main thing of prayer is only through this, through the good that one finds as mentioned above. And therefore before prayer we say offerings and verses of praise, i.e. we choose out the good points etc. And from this are made melodies and songs as mentioned above and afterwards the build from this the Tabernacle, where the main rectification of prayer is. And this is like the blessings of recital of Shem`a, which are like halls of holiness and therefore we say then "and in His goodness renews every day always the work of creation." For the form of the Tabernacle is like the form of the work of creation as mentioned above. And from there, from the aspect of the Tabernacle, the children receive the breath of their mouths in which is no sin. And this is like recital of Shem`a, like (Deut. 6): And you shall teach them diligently unto your children etc. and you shall teach them to your children, speaking of them etc. For the essence of recital of Shem`a is like the good that is chosen out as mentioned above. And through this the Holy One, Blessed-be-He and his Presence are united through the elevation of Female Waters, as the Divine Presence is glorified, as it were, "Chazi bameh bara qatina l’gabekha" (See, me son, with what are you coming to me). And all this is through finding good points even in sinners of Israel, for this is like the raising of Female Waters, to raise up the holiness from the deeps of depths of the shells. And thereby It is glorified more and more. For this is the main glory of Hashem Yitbarakh, as our Rabbi of blessed memory said several times, as is written in the Zohar (Yitro 67) "When Yitro came, specifically then-onward was the name of the Holy One, blessed-be-He, raised and honored," for specifically when the good points are raised high and gone up that were [once] laid very low — in this specifically the Presence is glorified, as it were, exceedingly. And through this are unified the Holy One, blessed-be-He, and his Presence, like Hashem our God, Hashem is one, as is known. And this is like (Ex. 26) and it shall be one tabernacle, that all the good points are included in His oneness, blessed-be-He, and then one begins to pray the prayer of Shemoneh `Esreh and begins Hashem, open my lips etc. For by means of all the above, through this specifically one can pray through finding the good, and one makes the Tabernacle etc. as mentioned above. And then one can open the mouth to speak, for this is the main raising of the good, that it should go up to the aspect of speech. And therefore one requests about this Hashem, open my lips etc.:

Oth 10

And this is like donning of clothes, that it is necessary to hold the clothing on the right side, and always strengthen the right over the left. For the essence depends on the aspect of the right, namely that one leans towards mercy and finds in himself some good points. And through this he awakes from the sleep as mentioned above. And through this are made garments to clothe his soul that was naked until now, the whole time the good was not revealed while it was in the aspect of sleep. And this is like the blessing of "Who clothes the naked" that one blesses in the morning, as is brought. For through the good points that are revealed, which are like (Isa. 49:3) "Yisrael asher-bekha ethpa'er/ Yisrael, in whom I will be glorified," — specifically in them will Hashem Yitbarakh, be glorified, as it were, as mentioned above. Through this are made clothes, like bigdhei pe'er/ clothes of glory, bigdhei chavodh/ clothes of honor. Tnd this is like tzitzit and tefillin which are like clothes to the soul, like: "For that is his only clothing, it is his garment for his skin" — this is tzitzit and tefillin," (Z. Bereishit 23) which are made from the good points selected at night in the aforementioned aspect as is understood in the books. Hence the main aspect of clothing, like clothes of glory, the inclusion of the colors, is made from the aspect of good points that are selected, which are like the inclusion of the colors as mentioned above. And therefore one must strengthen the right at the time of dressing, for all this is drawn from the aspect of right through leaning towards mercy. Through which one finds good points etc. And through this are made garments as mentioned above.

Oth 11

11. And all the blessing of the morning hints to this, that one praises Hashem Yitbarakh, that He helps him find in himself good points in order to awake from his sleep and fallenness. And this is like "Who gives the rooster understanding, to discern between day and night," for the good point is like day. And the bad is like night and darkness. And through this that he finds good points then the bad is separated and then one separates between day and night. And this is like "to discern between day" etc. and this is like "Who has not made me a gentile" etc. For if he would not find in himself the good point, he could fall completely, God forbid, and would become a gentile, God forbid. But now through awakening and being strengthened through Hashem Yitbarakh, helping him find in himself a good point as mentioned above therefore he thanks and praises Hashem Yitbarakh that he "did not make me a gentile," and this is like "who opens the eyes of the blind...releases the bound... straightens the bent." For at first at the time of his sleep and fallenness he was like a blind one tracking in the dark. And he was really in the prison house and was bent etc. But now through the good point that he finds in himself through Hashem opening his eyes through this he is released from his bonds and straightened from his bentness etc. For through this he actually merits to go out from the pan of liability to the pan of merit and to return in repentance as mentioned above. And likewise the rest of the blessings all of them hint to this. And this is why he concludes "Who gives strength to the tired" since He gives him power within his great tiredness that he can yet awake from his sleep. And this is "Who causes sleep to pass from my eyes" etc. as mentioned above. And all this is through the lovingkindness as mentioned above. And this is why he stamps it with "who bestows good mercies." For everything is through the mercy, like (Zohar Miketz 203a) "the morning of Avraham" through leaning towards mercy as mentioned above:

Oth 12

12. And this is like the four Parshiyot [that we read before Purim and Pesach]: P. Sheqalim, the idea of charity, for charity is like "kindness to Avraham" who performed charity and kindness with all the world, through which one can find good points, as mentioned above. And this is like (Isa. 41) at whose steps righteousness attends. Since through charity one can call the good that falls into the lowest level, like feet, like (Ruth 3) and uncover his feet, and lay down. And likewise hinted in the words of our Rebbi of blessed memory in another place (Ch. 17) that through charity one wakes up the good that was hidden and concealed in places far from Hashem Yitbarakh. And this is like the Sheqels of voluntary contribution towards the Tabernacle. For the Tablernacle is built from the aspect of the good that is collected etc. as mentioned above.

And afterwards one reads P. Zakhor, which is the idea of the war of Amaleq. For through this one finds the good, as mentioned above. And through this is suppressed Amaleq who is the force of the Other Side which strengthens itself, God forbid, to cast down the weak-strengthed ones in Israel as if we have no more hope, God forbid. Like (Deut. 28) and smote the hindmost of you, all that were feeble... when you were faint and weary etc. since he wants to strike the feeble ones, i.e. weak of strength, to cast them down, God forbid, which is the idea of and smote the hindmost of you. But when one merits to find in oneself a good point, even at the time of his fall, God forbid, through this he suppresses Amaleq. And therefore after P. Sheqalim, which is like the awakening of the good as mentioned above, we read P. Zakhor, for through this one suppresses Amaleq, as mentioned above.

And afterwards we read P. Parah, which is the idea of return, like (Midrash Rabbah P. Chuqat) "Let its mother [the red heifer] come and wipe up after its son [Golden Calf]," for through the good points that one finds, through this is suppressed the evil, the idea of Amaleq. And through this one merits in truth to return, as mentioned above. And this is like (Zohar Chuqat 180b) a red heifer, faultless. Red — this is hard judgement. Faultless — this is loose judgement. I.e. when one is in the aspect of hard judgement, when the evil strengthens itself, God forbid, which is like hard judgement, God forbid. Then it is necessary to loosen the judgement through finding in oneself some good point yet. And this is like (Num. 19) wherein is no blemish, and upon which never came yoke. For the good point is like the faultless dove which has not any fault. For she is nice and beautiful, like I am black, but handsome etc. as mentioned above. And this is like (Num. 19) purifying the impure and impurifying the pure. For this aspect, that one judges himself to the pan of merit and finds in himself good points — this aspect purifies the impure and impurifies the pure. For whoever is in a low level needs specifically to find merit in himself in order that he should not fall completely, God forbid. And his main purification and return is through this specifically, as mentioned above. But whoever is pure, when he holds himself to be on a good level, is certainly damaged by this, for he falls to haughtiness, God forbid. As our Sages of blessed memory said: "Even if the whole world tells you you are righteous, be in your eyes as a wicked one. And therefore they said "as a wicked one" and not completely wicked one, God forbid. For it is forbidden to hold oneself to be a completely wicked one, God forbid, only, on the contrary, when it seems to him that he is completely wicked, God forbid, and even if that is the truth, God forbid — even so, it is necessary to seek and ask to find in himself a good point so that he should not be completely wicked, as mentioned above. And through this he is purified and merits to return, as mentioned above. And this is the idea of purifying the impure and impurifying the pure, as mentioned above.

And afterwards we read P. HaChodesh. For this the idea of sanctification of the moon, like the filling of the moon from its blemish. For this is known, that when Israel are, God forbid, on a low level, this is like the blemish of the moon, denunciation of the moon, from which come all the blemishes and sins, God forbid. And therefore when a man of Israel awakes and finds in himself a good point, through this he comes back in return as mentioned above. This is like the filling of the moon from its blemish, like the sanctification of the new moon. For the essence of the sanctification of the new moon is through the aspect mentioned above. For at the beginning of the month when one sees the moon to sanctify it at the Court, then it is very small and thin. And then it is only like a point, i.e. like the good point, mentioned above, which is like black am I but lovely etc. as mentioned above. I.e. when the moon is in ultimate minimality at the end of the month, then must all Israel seek and ask until we find some visible little point of the moon, and then they sanctify the moon at the Court, which is like repair and filling of the moon. For through the aspect of the point alone, like the good point which one merits to find in the ultimate minimality, through this they are repaired and actually enter into the pan of merit etc. as mentioned above. Which is like repair and filling of the moon from its blemish etc. as mentioned above. And therefore the Court and all Israel say "sanctified, sanctified" (Rosh Hashanah 24). For through the point alone they are sanctified etc. as mentioned above, through judging to the pan of merit. And this is like all of them saying "sanctified, sanctified," i.e. through their words they raise up the moon from the aspect of blemish and reduction to the aspect of repair and filling, which is its sanctification through the point of light alone that they see of the moon and this itself is the aspect mentioned above. For through denunciation of the moon it was reduced and then Hashem Yitbarakh, gave her the stars to appease her mind, as our sages of blessed memory said (Midrash Rabbah 10) and as brought in the explanation of Rashi. For the stars hint to the aspect of the good points that are found in every one of Israel, through which they enter the pan of merit in truth, through [their] judging them to the pan of merit as mentioned above, like (Dan. 12) and they that turn many to righteousness [shall be] as the stars etc. And they that turn many to righteousness, i.e. the righteous of the generation, which judge everything to the pan of merit. And through this even the sinners of Israel actually enter the pan of merit as mentioned above. And this is the idea of stars, like and they that turn many to righteousness [shall be] as the stars as mentioned above. For the stars are like points. For this verse and they that turn many to righteousness speaks there at the end of Daniel of the matter mentioned above, as explained there, Many shall be purified, and made white, and tried; but the wicked shall do wickedly etc. (there). And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars etc. That is, at the footsteps of Mashiach, at the end of the Age, the Other Side will strengthen up, God forbid, as is known, and then the selection and purification shall be great, like many shall be purified, and made white, and tried etc. And then shall be the main rectification, through the aspect mentioned above, through they that turn many to righteousness. I.e. through the Tzaddikim who shall judge all to the pan of merit and shall find good points even in the very very lowly ones, which is the main service of the Tzaddikim, and through this specifically shall Mashiach come, quickly in our days. For this the idea of Mashiach etc. as mentioned above, and this is And they that be wise shall shine etc. and they that turn many to righteousness [shall be] as the stars etc., for the main rectification and redemption at the final end shall be through this, throught the idea of the good points mentioned above. Which are like stars etc. as mentioned above. And this is like (Ps. 148) Praise him, all you stars of light. For through the good points, which are like the stars that shine, through this one can thank and praise Hashem, as in I will sing unto my God while I yet have my being as mentioned above. And this is the idea of why [God] gave the moon the stars, to appease her mind. For through the idea of the stars, which are like the good points, as mentioned above, through this is remedied the blemish of the moon, as mentioned above.

And this is the idea of rising at midnight. That one must break the force of sleep through the good points mentioned above, like (there 57) Wake up, my glory; awake, psaltery and harp. And this is like (Berakhot 3) the harp of King David which would play by the north (tzafon) wind, like the good spirit, the good point hidden (tzafun) and concealed even in the ultimate sleep, even in the lowest level, like (Ps. 31) Oh how great is Your goodness, which You have laid up (tzafanta), and these good points blow on David’s harp, for this is how melodies are made, as mentioned above. And that is why it played by itself through it, as mentioned above. And through this one awakes from the sleep at midnight during the force of sleep etc. as mentioned above. And this is like the Exodus from Egypt, as it is said in Parashat HaChodesh (Ex. 12) This month shall be to you etc. For Parashat HaChodesh, i.e. sanctification of the new month, is the first mitzvah that Israel was commanded at the time of leaving Egypt. For the main redemption of leaving Egypt was through this aspect mentioned above, like (Eze. 16) And when I passed by you, and saw you wallowing in your blood, i.e. Israel was filthy. For they were in the aspect of forty-nine levels of impurity, as is known. And Hashem Yitbarakh, had pity on them and found good points in them even during the impurity of Egypt that overcame them, as our Sages said (Midrash Tehillim 114), "on account of only four things were (we) redeemed." This is like good points that Hashem Yitbarakh, found in them, even in Egypt, and through this we were redeemed. And this is the idea of ...I said unto thee: In your blood, live. "In your blood, live" — even in the force of the blood and the filths, even so, live. For there too can one find good points, as mentioned above. As we were redeemed through this, as mentioned above. And therefore the first mitzvah Israel was commanded was Parashat HaChodesh. For this is like sanctification of the new moon through only a point, as mentioned above. As this is the basis of redemption from Egypt and the last redemption, as in He gathers together the outcasts of Israel etc. as mentioned above. Blessed be Hashem. Amen, and Amen:

Oth 13

13. And this is like (Ex. 11) About 'midnight' I will go out into the midst of 'Egypt'. "About 'midnight'" specifically, for at midnight the good point is awakened, like the idea of the north wind that blows on the harp of David, as mentioned above. And therefore the good wind, the good point is drawn from the north specifically, for "Out of the north the evil shall break forth" (Jer. 1) and from there specifically is drawn the north wind, the good wind that blows on the harp of David and plays. For this is the main excellence of the good that goes out from the midst of the force of evil and the Other Side, as mentioned above. And through this specifically are made melodies, as mentioned above and as brought down in the books, that the advantage of light is over darkness specifically, as is known. For at midnight, then the Shechinah, as it were, is in ultimate minimality, as is known, and then it is like only a point. And then is the intensification of the sleep, and then specifically must everyone, whoever the awe of Hashem touches his heart, strengthen himself in very great intensity to awake from the sleep then. And this is like the fact that one wakes up from the force of sleep and the Other Side through the good point alone, etc. as mentioned above. And this is like Passover, as Hashem Yitbarakh, spared and skipped over the houses of the children of Israel when he struck the Egyptians, this is like Hashem Yitbarakh’s, in His mercy collecting and saving the good points which are like Israel, like (Ex. 4) Israel is my son, my firstborn, from amidst the firstborn of Egypt, from amidst the force of the Other Side, as this was the essence of the Egyptian redemption, as mentioned above, and therefore the first to reveal the secret of midnight was Abraham our father, peace be upon him, when he warred with the kings and saved Lot. As it is written (Gen. 14) He divided [his forces] against them [and attacked] that night etc. For the main idea of midnight i.e. to break the power of sleep to break the night and the darkness through the good point as mentioned above — this is done only through the idea of Avraham the man of kindness through leaning to the side of mercy as mentioned above. For Avraham chased after the kings to save Lot for the sake of the good point that was in Lot. And therefore although Lot was wicked, Avraham devoted his soul for him to save him, for the sake of the good point that was in him for from him went out Ruth, from whom went out David Mashiach who is the main and root of the good point as mentioned above. And therefore the main intention of the kings was to kill Lot. For the whole intention of the Other Side is to overcome the aspect of the good point, God forbid. But Hashem did not abandon him to their hands but gave power to the aspect of Avraham, to the aspect of mercy to save Lot through the good point that was in him. And through this he killed the kings, for through judging to the pan of merit and finding good points even in the wicked ones, through this the Other Side is suppressed. For the evil is pushed away before a bit of good, as mentioned above:

Oth 14

14. And this that which is written in the Zohar Chadash, You that dwell in the gardens... — in the shame and filth of this lowly world etc. see there i.e. as mentioned above. Since although a man in a low level is in shame and filth. Even so, Hashem Yitbarakh and the angels and the souls of the Tzaddikim that are in Gan Eden hear his voice, like ...the companions hearken to your voice. Which this itself is like rising at midnight, as mentioned above. And see above, that I brought this verse, You that dwell in the gardens that was said in reference to the point that there is in everyone that is laid in the place where it is laid, see there. And now according to the words of the Zohar Chadash mentioned above the idea is well explained.

Oth 15

15. And this is like our Sages’ dispute regarding the knowledge, to know how to direct when midnight is, as brought down in Berakhot (folio 3), "But did David know the exact time of midnight? — Even our teacher Moses did not know it!" But by David the harp was hung etc. I.e. for the main redemption in general and in detail, the redemption of the soul of each and every one depends on this knowledge and conception, to precisely direct the points of midnight. I.e. when the force of sleep strengthens upon the Israelite soul and wants to cast it down completely, God forbid, through the multitude of his sins and corruptions until he would almost almost fall completely, the Merciful One save us — then specifically Hashem Yitbarakh, will shine on him in His mercy that he should remind himself of the good points that are in him and should liven himself as mentioned above, which is the idea of rising at midnight, which is when the Shekhinah, which is the inclusion of the souls of Israel, is in ultimate smallness and minimality and then she cries in a bitter voice to Hashem Yitbarakh, in the aspect of (Ps. 42) As the hart pants etc. Like (Jer. 31) A voice is heard in Ramah, lamentation, and bitter weeping etc. And then Hashem Yitbarakh, awakes his compassions and draws down a thread of mercy etc. as all this is understood in the writings. And all this is done with each of Israel at all times. Since at every beat the aspect of sleep strengthens upon him, as mentioned above. Until he almost almost etc. — the Merciful One save us. And then specifically must one seek his good point as mentioned above, like (Ps. 94) When I said, My foot slips; Your mercy, Hashem, held me up. In the multitude of my thoughts within me Your comforts delight my soul, as all this is like the holy teaching of I will sing mentioned above. That specifically when one arrives in his mind to complete constriction, the Merciful One save us, until he wants to say, My foot slips, God forbid, then specifically the mercies of Hashem shall hold him up according to that which is mentioned above, to awake him from his sleep and to strengthen him, which this is the idea of waking at actual midnight, which is the time of ultimate smallness. And then specifically is the aspect of waking from sleep, which is like waking from his fallenness through the aspect of I will sing unto My God while I yet have being as mentioned above. And on this depends the redemption in general and in detail as mentioned above. And therefore the first redemption was at midnight specifically. And so shall the last redemption be, which we hope soon in our days shall be through the aspect of midnight through the fit and fearing ones who arise each night at midnight, that through this they draw upon themselves the aspect of the holiness of midnight, which at that time great mercy is awakened, which through this they merit to draw upon themselves always the aspect of the wakening from the sleep that is at midnight, to draw upon themselves this aspect always i.e. that whenever they want to cast upon them a very great sleep and smallness. Even if they cast them down in whatever way they cast them down, God forbid, even if what happens to him happens. Despite this he shall always wake up specifically from amidst the force of the smallness, in the aspect of waking at midnight mentioned above. I.e. through the aspect of the yet little good that he finds in himself, and as mentioned above. And therefore Moshe did not yet know how to direct exactly when midnight was. For then it was yet before the giving of the Torah and there was not yet the awakening from below, for there were not quite yet such tzaddikim who arose at midnight and delved in Torah because it was before the giving of Torah. And therefore it was difficult to direct exactly the point of midnight, even for those who say that Moshe did too know but was not quite able to speak about it and was yet afraid that perhaps they would mistake it etc. For he was not yet able to draw down this revelation openly because it was before the giving of Torah. But David did know, for the harp was hung above his bed. And the power of the harp is drawn from the Torah, as brought down in the words of the Admor Z"L. For the harp of David was five-stringed, corresponding to the five books of the Pentateuch and he would awake from his sleep until he knew how to direct the hour and the point of midnight. For David was the aspect of Mashiach who always busies with the repair of souls of Israel to awake them from their sleep through the aspect mentioned above through the good points that he finds in each one and he teaches each one and shines on his heart that he can seek and ask after and find in himself good points always, in order to awake him from his sleep and fallenness that he should not fall completely, God forbid. And the main thing is to have direction at the time when he would almost almost fall, God forbid. Then specifically he will shine on him in His mercy and save him and awake him from the aspect of (Ps. 37) Though he fall, he shall not be utterly cast down etc., like (there) The wicked watches the righteous and seeks to slay him. Hashem will not leave him in his hand. Like (Deut. 32) when He sees that their stay is gone, and there is none remaining, shut up or left at large. And he shall say... I, even I, am He etc. And all this is in the power of the Torah which we have already received through Moshe Rabbeinu and through all the Tzaddikim that have been until now who thoroughly explained to us the ways of the Torah and therefore David did know the time of midnight through the harp mentioned above for he was skillful in playing (I Sam. 16) for all the holy teaching mentioned above, is to seek the good and to enliven oneself through this. All this is the idea of the holy melodies that go out from the harp of David, as in, I will sing unto my God while I yet have my being, as mentioned above, like, Awake... psaltery and harp; I will awake the dawn, as mentioned above. And through this David merited to know to direct the point of midnight mentioned above, upon which the latter redemption in general and in detail depends, for each soul of Israel. For David was Mashiach, through whom will be the final redemption, which is the complete redemption, after which there is no exile. And this is mainly through the idea of songs and melodies mentioned above, like (II Sam. 23) the Mashiach of the God of Jacob, and the sweet singer of Israel, i.e. through the aspect of I will sing mentioned above. Soon in our days, Amen. And understand these things well, for it is impossible to explain it all, just that everybody, according to whatever happens to him all the days of his life, in the days of his youth and in the days of his elderliness, can enliven himself always according to all these words of ours which explain a little of the truth of the holy advice and teaching of I will sing unto my God while I yet have my being which the Admor Z"L very very much heeded us to walk in. Happy is he who holds by it:

Halakhah 2

"One should strengthen himself like a lion to stand up in the morning" etc., i.e. one must arise quickly without laziness, and this is like emunah/faith, as our Rebbi wrote (in Sefer Hamidot -- Quickness), that zerizut/quickness is like faith. For at night the faith is amongst the qlipot/shells, but in the morning the faith grows big and is awakened. Therefore one must arise from the sleep in quickness, to strengthen himself in faith in order to build and to grow the faith. And this is the idea of "that he should be the one to wake up the dawn," i.e. like gazelle of the dawn, like malkhut/kingship, like faith, and this is like breaking of the lust of money, through which one can raise the souls and drawn down Torah. As it is written in the teaching "Happy are the people" [regarding Divine] supervision (in LM 13); see there. Because each and every day one must receive the Torah anew, as our Rabbis of blessed memory said (Deut. 10) "...which I command you today..." let them be each day like new in your eyes (Sifri there) and receiving the Torah is through raising the soul and renewing it, as explained there. And this is done through breaking the lust for money, as mentioned above, which is like waking from sleep quickly, like faith as mentioned above. For the lust of money is like apostasy, like night, like darkness, dark face, like sadness and laziness, like death, like sleep which is one sixtieth of death (Berakhot 57). And one needs strengthening to break the sleep which is like death, like the lust of money. And then he can renew his soul and rise up and bring down Torah. And then when he breaks the sleep, the lust of money, then on the contrary the sleep is, on the contrary, actually good for him. For through sleep he renews his soul, like (Lam. 3) "They [Hashem's kindnesses] are new every morning: great is Your faithfulness." And likewise through money he renews his soul through trade/[lit. buying and selling] in faith, which is like sleep, as is written in the Torah "Happy are the people..." [where he discusses the] zarqa [the “~“ cantillation mark] (LM 35) and this is the explanation of "How long will you sleep, O sluggard? When will you arise out of your sleep?" I.e. how long will you sleep in laziness? When will you break the sleep, whereupon, on the contrary, through sleep he will strengthen his brain and his soul will be renewed, as mentioned above. And this is the idea of "when will you arise out of your sleep?" I.e. that you should be revived, that your soul should stand and rise up via the sleep. And when one merits to raise up his soul through breaking the sleep, through this he makes unification of the Blessed Holy One and His Presence. And this is the idea of "that he should be the one to wake up the dawn," to awake "the gazelle of the dawn" to mate. And this is the explanation of "one should strengthen himself like a lion" which is the idea of collections of souls, to raise them up, as our Rebbi wrote in the lesson “Happy are the people” (LM 13). Like "I have gathered my myrrh with my spice" and through this one draws down complete [Heavenly] supervision, through drawing close to the power of vision through the Torah. And this is (Ps. 16) "I have set Hashem before me always", i.e. that his supervision is always upon us. And this is that which is written ([SA OC]1:3) that it is proper for all those who fear Heaven that they should be afflicted and concerned about the destruction of the Holy Temple, for whoever mourns Jerusalem shall merit to see its joy, as our Rabbis said in Baba Batra leaf 60. Hence through being afflicted and concerned over the Holy Temple, this is an aspect its construction. And building the Holy Temple is like building knowledge, through which one can raise souls, as mentioned above. As explained in the LM 13 mentioned above, see there. And this is like rising at midnight, that one breaks the sleep which is like the lust of money and he mourns Jerusalem and the destruction of the Holy Temple and through this they build it. And through building the Holy Temple, through this they can collect the souls and raise them up. And therefore midnight sweetens judgements, for they break the sleep which is like death, like apostasy as mentioned above. For as long as there is idolatry etc. [there is (Divine) anger in the world] (Sifri, P. Re'eh) and through rising at midnight we raise the faith and draw down lovingkindnesses. And this is what our Rebbi said (LM 149) that midnight is as effective as a pidyon (redemption) — like a pidyon specifically. For a pidyon is like charity, that one breaks the lust of money and sweetens the judgements. And likewise [rising at] midnight is breaking the sleep which is like the lust of money as mentioned above, through which we sweeten judgements as mentioned above.

Halakhah 3

Oth 1

1. "One should strengthen himself like a lion to stand up in the morning that he should be the one to wake up the dawn." In relation to the Torah on “and God turned the people” [Ex. 13] (LM 62), see there. It is explained there that there is a difference between [types of] qushiyot/apparent contradictions/textual difficulties/paradoxes. For there is a qashiya/contradiction whose solution a man could understand. Regarding this it is said (Avot 2) "Know what to answer" etc. For the truth is that since Hashem Yitbarakh, limited the human intellect in what it can understand, it is a great mitzvah to sharpen the intellect to understand a thing according to its nature. And upon this is said, "And know what to answer an apostate." But there exists [such] a paradox, that it is not possible for the human intellect to understand the solution of such a paradox; only in the future to come will the solution be revealed. It is forbidden for a man to look into them and whoever relies on his intellect and probes into it — on this it is said (Prov. 2) Whoever comes to her does not return. For in such a paradox it is forbidden to rely on one’s intellect, [but rather] only stand on faith, and even those paradoxes that have an answer — sometimes the paths of intellect are stopped up and one does not know how to answer, and apostasy is thrown at him etc. And this apostasy is for each one according to his aspect; one can distinguish between great and small. For one must serve Hashem with the two wills. And in truth if a man knew the knowledge in all his heart that the whole world is full of His glory and Hashem Yitbarakh, attends at the time of prayer and listens to the prayer — certainly he would pray in great ardor and would be very careful to direct his words. But because a man does not know this knowledge in all his heart — therefore he does not flame up so much and does not take so much precision etc. And all this is from the knowledge being hidden, from the aspect of maChLoQet/dispute/detachment, like (Hosea 10) ChaLaQ libam/Their hearts have become detached [from God], like the contradictions that come through the paths of wisdom being congested to the point that he cannot answer the apostasy that is in his heart. And the remedy for this dispute in the heart is to learn decided halachah/Torah laws. For through this he merits peace etc. And through this he merits to annul the contradictions in his heart and merits to pray with a whole heart, like with all your hearts (b’khol levavcha)) — explanation: with both of your wills (Berakhot 54) and this is (Ps. 119) I will praise you with uprightness of hearts (levav), when I shall have learned Your righteous judgments etc., see there. But the paradoxes that have no solution — it is forbidden to look into them. One can only hold himself in faith. And when he has faith in wholeness, via his eating can be the unification of the Blessed Holy One and His Presence etc. For the selection from the food is through faith. And the main completion and adornment of faith — i.e. to draw specifically the far people etc. And for this one needs to raise up the sparks of speech. And then the speech reverses itself and collects the remaining sparks of holiness from the qlipot/spiritual husks and impediments etc.; and to raise up the sparks of speech, one needs fasting, etc. For through the craving of eating and drinking, which are the capital lusts when they rise up, God forbid, they draw the speech into galut mitzrayim/Egyptian (or constrained) exile etc. And also because the root of all things is in their start. For “all beginnings are difficult…” etc. And then when the backs of the holinesses stick together, so that it is impossible for the qlipot to enter in and to nurse from them — then the face of holiness is revealed etc. In order to take out what they swallowed from their mouths etc. And then all the distant ones turn to the faith of Israel, as in (Tzefaniah 3) For then will I turn to the people a pure language. “Turn” specifically, that the pure language, like the speech that is clarified from among them, turns its face to the people. In order to collect from them the remaining sparks of holiness. And then it will be fulfilled “that they may all call upon the name of Hashem” etc. And this is like the adornments of faith as mentioned above. And this is (Sabba Mishpatim) “The beautiful world that has no eyes… it went out in the morning and was covered in the day.” Because the faith is renewed in a man every morning, like (Lam. 3) They are new every morning: great is Your faithfulness. And it is “covered in the day” because the toil of involvement in this world covers up the faith etc. And then the faith recommends before Hashem Yitbarakh, concerning the far people, that He should draw them close etc. And this is (Gen. 44) Then Judah came near unto him — this is the drawing near of one king to another king etc. (Zohar Vayigash) — for as you, is as Pharaoh. [Explanation:] Just as Pharaoh decrees a thing and it does not come to be, likewise you decree and you shall not fulfill it. For the Tzaddik cancels [a harsh decree] etc. Look well there at all this:

Oth 2

2. And this is like “One should overcome in the morning like a lion to stand up in the morning, that he should be the one to awaken the dawn.” For the faith is like malkhut/kingship/dominion which is called “dawn.” Like "gazelle of the dawn" as is known. Like "They are new every morning: great is Your faithfulness." For this is like “You went out in the morning” as explained above in the Torah mentioned above. And because of this the faith is called dawn as mentioned above and therefore everyone must overcome like a lion and make great effort to stand up in the morning early before the break of dawn. In order to delve in Torah and prayer. And to grow the holy faith. For this is the aspect of “that he should be to one to wake up the dawn, like (Ps. 57) "I will awaken the dawn." I.e. that he should merit via his service before the light of day to awaken the dawn which is like faith which needs to be grown and completed until the light of day which is its main time of elevation and completion like “They are new every morning” etc., like “You went out in the morning” as mentioned above. And the main completion of the service is to overcome greatly, to stand up each night at midnight as explained in the Holy Zohar and several places, due to the great admonition that whoever the awe of Hashem touches his heart, is obligated to arise at midnight specifically, because the main completion of the holy faith is through canceling and breaking and burning out of his mind the two kinds of contradictions and heresies mentioned above, which are the paradoxes that are impossible to bring any answer or solution to. For regarding them it is said "whoever comes unto her does not return," and one must rely only on faith alone, as mentioned above. And also there are paradoxes that are possible to answer etc. And also with these paradoxes sometimes the paths of intellect are stopped up and it is impossible to answer them. And these difficulties are for each and every person according to his aspect according to the intellect of each and every person. And the rectification for this, to merit to open the mind and to reveal the paths of intellect, is via learning poskim/decided laws etc. as mentioned above. And then one merits to peace and to annul the dispute which are the forces of apostasy and heresy and merits to know what to answer the apostasy in his heart etc. as mentioned above. And this is why one must be strong and get up at midnight. For day and night, which are like light and darkness, are like consciousness and foolishness, which is the hiding of consciousness. As explained in the words of Rabbeinu Z”L in the Torah “Darshu etc.” (LM 37) that consciousness is like light. And ignorance, like hiding of the consciousness, is like darkness. For darkness is drawn from darkening of the consciousness which is hiding the consciousness, which is where the qushiyot come from, mentioned above. For it is brought in the Zohar “When Lilith spread her wings then the gates of the Gan Eden closed, and executioners of judgement go out in the world, and the world is conducted by the Matron i.e. because at nighttime the darkness is strong, [and the darkness] is absence of da`at/knowledge, which is closing of the gates of Gan Eden, which are like the paths of the intellect. And then executioners of judgement go out in the world, which are the harsh judgements and the qlipot, whose main grip is in heresy and qusiyot that are drawn via lifting away of the da`at at night, which is like shutting of the gates of Gan Eden, as is known, and as mentioned, then the world is guided via the Matron which is aspect of the Queen of holiness, which is the concept of the holy faith. Because at night, at the time of darkness, the lifting away of the da`at, then we need to strengthen ourselves only in faith alone, which is the malkhut/kingship, aspect of the Matron mentioned. And this is the aspect of “and Your faithfulness in the nights” as brought in the words of our Rabbi Z”L in another place, see there (in LM 35), and this is the aspect of sleep which is at night. Because at night then darkness is drawn on the world. And the root of the darkness is drawn from the upper darkness, which is aspect of `omeq hamugash/the offered space, aspect of (Ps. 18) “He made darkness His hiding-place.” Which are aspect of the qushiyot that are impossible to answer. And it is impossible to find an answer to them in this world in any way. That these qushiyot are aspect of the darkness that hide the revelation of His Blessed Godliness. And this darkness is impossible to lift away via any knowledge, but only via faith alone, as mentioned. Because it is impossible to find an answer to these qushiyot. And we have to rely only on faith alon as mentioned. And this is the aspect of sleep at night. Because sleep is aspect of lifting away of the knowledge. And then at the time of sleep, the knowledge enters into faith and is renewed there in the aspect of “they are new in the morning; great is Your faithfulness.” As explained in the words of our Rabbi Z”l in the lesson “Fortunate are the people…” (LM 35), see there. I.e. at the time of darkness of night. I.e. when these qlipot and apostasy and qushiyot that are impossible to answer, which are aspect of darkness of night, begin to rule in the world, then we need sleep, which is a remedy beneficial for the mind. Because then one needs to lift away his da`at/consciousness completely. Because this is the aspect of sleep, lifting away of the da`at and to rely only on faith alone. Because this is the main aspect of sleep, that at that time the da`at is lifted away completely and we rely only on faith, which is aspect of receiving the yoke of the kingdom of heaven, which one accepts on himself before sleeping, via Qriat Shem`a al hamita/the reading the Shem`a on the bed, which is the faith of the unification. Because at the time of sleep the brains enter into faith. Because against these qushiyot which are aspect of the force of the darkness of night, it is impossible to answer. There one needs to lift away his da`at completely, in the aspect of actual sleep, and rely only on faith alone.

Oth 3

3. And this is aspect of rising at midnight. Because although sleep is a big remedy for the brains — for they are renewed via faith at the time of sleep as mentioned —despite this we must be vigilant to rise at midnight. Because night, which is darkness, absence of knowledge, is made up of two parts, which are the first half of night and the second half of night, as is brought [in other books], which are compared to the two qushiyot mentioned. Because the first half of night — then the darkness and the harsh judgement is much greater. Because then the darkness is drawn from the aspect of qushiyot that have no answer. That these qushiyot are aspect of the force of darkness. For it is impossible to answer them. And therefore then we need sleep, which is lifting away of the knowledge. For then one needs to lift his knowledge away completely and rely only on faith, which is aspect of sleep as mentioned, but at midnight then the harsh judgement is sweetened and then these aforementioned qushiyot are lifted up from the da`at/mind. And then we must rise and delve in Torah and divine service. And thereby we draw down knowledge and open paths of intellect in order to merit to complete knowledge to answer and understand solutions to these qushiyot that are impossible to settle as mentioned. And this is (Ps. 119) “At midnight I rise, to acknowledge You, for your judgements of righteousness” — for your judgement of righteousness specifically. For rising at midnight to delve in Torah in order to draw down the knowledge etc. as mentioned, is aspect of learning decided halakhah as mentioned. Via which we draw down knowledge to settle these qushiyot that are able to be settled, which we merit via delving in Torah at midnight as mentioned. And as explained in the holy Zohar and in the words of our Rabbi z”l (LM 149), that via rising at midnight, and via delving then in Torah, thereby knowledge is drawn down, i.e. as mentioned. Because then in the second half of night the harsh judgement is sweetened and the darkness is not drawn down then, except from the aspect of qushiyot that are possible to be settle, [and] it is only that the paths of knowledge were stopped up, which is aspect of darkness of night. And therefore we need to delve in Torah in order to open the paths of knowledge in order to merit to complete knowledge in the light of day, in order to raise and grow the faith in completeness at dawn, which is when it is completed, in the aspect of “nafqat b’tzafra”/it goes out in the morning [LM 32], which is the aspect of “that he should be the one to wake up the dawn” as mentioned:

Oth 4

4. And this, what is found in the Shulchan Aruch (Orach Chaim 1:1), "I have set Hashem before me always" is a major principle of the Torah. For a person's way of sitting, his movements, etc. [and his dealings while he is alone in his house are not like his way of sitting, his movements and his dealings when he is before a great king], as explained in the Shulchan Aruch (Siman 1:1). In other words, we must know and believe that 'the whole world is filled with His glory' and he sits and stands, etc. at all times before the King, the King of Kings, the Holy Onr Blessed Be He, etc. This is merited through awakening the dawn through rising at chatzot (midnight), through this, drawing down Da'at (knowledge), etc., as explained above, until we merit a complete knowing, that the whole world is full of His glory, to awaken the dawn, because 'these things are tied together', as explained above. For we merit a complete knowledge with a full heart when 'the whole Earth is filled with His glory', through the Da'at that is drawn down by arising at midnight. This is the aspect of learning established Torah law, the aspect of rising at midnight 'to praise You', for 'Your righteous judgments', as explained above. And this - 'to praise You' - is the aspect of (Psalms 119:7) "I will praise You with a sincere heart as I learn Your just rules" which are brought in the Torah, as seen above. This is merited through 'chatzot', as explained above. This is the essence of awakening the dawn as written in the Shulchan Aruch. For the essence is to arise at chatzot; and also those who cannot stand at midnight should strengthen themselves with all they have to arise before the light of the day to engage in Torah (study) and service. Through this, 'we open paths of intellect', etc., according to his aspect (and) according to his service. For through this one merits knowledge with a full heart, where 'the whole Earth is filled with His glory', because we analyze the kushiyot as brought above and explained above. Therefore, we find 'I have set Hashem before me always', etc., in other words, to know that 'the whole Earth is filled with His glory', because this is tied in with that, as explained above. The essence of awakening the dawn is for the rectification of prayer, in order to merit to pray the morning prayer with great feeling and with a full heart. Because by awakening the dawn and engaging in Torah and service, through opening paths of intellect and we merit to nullify doubts and heresies. Then we merit 'full knowledge', where 'the whole world is filled with His glory'. This is the aspect of 'I have set Hashem before me always', etc., as explained above. Through knowing with a full heart that the whole world is filled with His glory, we merit to pray with great devotion. For when one knows that Hashem Yisbarach stands by him during the time of prayer and listens and hears and pays attention to every single word that comes out of his mouth, then certainly one will be very enthusiastic in his prayer, and one will be very precise regarding the intentions of his words, as brought above. One will know this with a full heart, that 'the whole world is filled with His glory', which one merits through rising at midnight, which is the aspect of awakening the dawn as explained above. We find that arising at midnight is a segulah for praying with intention (feeling) and so is understood in the devotions of the Ari z"l, that arising at midnight is a rectification and preparation for prayer.

Oth 5

5. This is why it is forbidden to eat before prayer. In the Zohar (Parshat Vayakhel 4, 215b) and in the writings this is very very strict, that even when one arises in the middle of the night it is forbidden to eat or drink until after the prayer. Anyone who eats and drinks then is thought of as a sinner and a diviner (soothsayer), G-d save us. See there. Do not be like those who burst forth now amidst the people to drink before prayer until it is, according to them, like something permitted, and they 'hang themselves on a big tree'. We find a few tzadikim that were very sick and drank before prayer, because they had to do that. And they were viewed as if they were monkeys (animals) before other people, and they fined themselves afterwards and filled their stomachs with Kaavi drinks before prayer until we find that they also ate a little before prayer. Woe to them! Woe to their souls! Because this is a very grave sin, as is brought in the words of our Rabbis of blessed memory (Berakhot 10b) and explained in detail in the Holy Zohar and the writings. We cannot compare ourselves to the great Tzadikim who had a different spirit upon them, and in detail they were (like) greatly sick. Also since most of the tzadikim did not act like this (i.e. did not have this custom) and our Holy Rabbi z"l told us that he never drank even water before prayer even though the Shulchan Aruch permitted one to drink water. Even so, he did not drink even water prior to prayer. Returning to our topic, because of what is explained above, we brought a little of the idea of the prohibition of eating and drinking prior to prayer, because it is brought in the Torah, as explained above, that the Tikun (rectification) of faith is through elevation of the sparks of speech, etc. One merits this through fasting, etc. Because of the lusting (craving) for food and drink the kelipot are strengthened. They are the aspect of the 'ministers of Pharaoh' and they draw down speech beneath the aspect of the straightening of the throat, and one is not able to speak a word before Hashem Yisbarach, etc. The rectification for this is fasting, for through starving oneself, through drawing down the water of the Hasidim to moisten the throat, one fulfill (Isaiah 58:1) "Cry with full throat, without restraint", etc. Through this, faith is fully rectified, etc., as is brought there well, see there. Therefore it is forbidden to eat and drink before prayer, because one has to starve himself before prayer, which is the aspect of fasting hours every day; one starves oneself and investigates (oneself) before prayer. Through this, one draws down the illumination from the aspect of fasting, to attach (oneself) to the holiness in order to bring out the speech from the throat. (This is) in order to adorn the holy faith that is renewed each morning, so one can merit the speech of perfect prayer. Because prayer is the aspect of faith, as is known, which is perfected by the rectification of speech. The essence of prayer is through speech specifically, and the wholeness of speech is through starving oneself with fasting, and breaking the lust for food, as explained above. Because of this, every Jew is required to fast and starve himself in any event before prayer, for then it is a major prohibition from the law to eat and drink, as explained above. Every day before prayer, one must starve himself to proceed in the aspect of fasting to rectify the speech of prayer, which is in the aspect of rectification and adorning faith, etc., as explained above, and as brought in the Torah as seen above, see there. Furthermore, because fasting that attaches to holiness - this is the aspect of the initial strength to which one's face turns at every time - to the beginning - to receive strength from the beginning, which is the essence of 'all beginnings are difficult' as is explained well in the Torah, as seen above. As is explained at the end there, that for the sake of this, one must make an effort to begin each moment anew, and to not have the service become routine for yourself. For the essence of the strength of service is according to the beginning, and therefore one must begin anew every time. Maybe his beginning was not a proper beginning. Therefore, he must begin now; and everyday, at every time, see there. Therefore each morning before prayer one must fast without food before prayer in order to bring forth the speech from the throat, etc, as explained above, by means of going back to the beginning, which is the aspect of attaching oneself to holiness. One must go back at every time to the first moment, as brought above, see there. This is necessary in the morning, because each morning one must begin to engage in the service of Hashem anew, in the aspect of (Lamentations 3:23) "They are renewed every morning", etc. As if one had never begun before at all. As our Rabbis of blessed memory said (Deutoronomy 6:6) "Which I command you today". Every single day it must seem new to you (Sifrei, there). And thus they expounded on the verse (Deutoronomy 27:9) "Silence! Hear, O Israel! Today you have become the people of the LORD your G-d", etc. For each day it should seem to you as if today you entered into the covenant (see the explanation of Rashi there). We find, that every day one must begin anew. Therefore it is forbidden to eat before prayer in the morning, for this is in the aspect of fasting. Through this one draws down the light of the initial strength; and through this one merits to begin each morning anew, as explained above.

Halakhah 4

Oth 1

You must strengthen yourself like a lion to arise in the morning, which is one who awakens the dawn, 'I have set Hashem before me always'.

1. Regarding Torah "A Garden of Knives", etc., Likutei Moharan 30:1, see there all of that Torah. Every person must seek after and search very hard for a true Rabbi, very great from above, very exalted, who can illuminate him in the perception of G-dliness. Because the perception of G-dliness is impossible to comprehend except by way of several contractions, etc., the aspect of 'encircling and introductions' (see Likutei Moharan 30:3), like the teacher learns with the child, etc. Everything that is small (must be) greatly elevated and everyone that is very sick requires a very great doctor. In other words, a very great Rabbi who will greatly elevate (everything) until he can heal him as well. He can also surround him as well until he enters into the perception of G-dliness, which is the primary essence. It is brought there that these tzimtzumim (contractions), which are the aspect of the introductions, etc., whereby every person comes to the perception of G-dliness, they are the aspect of the Lower Wisdom, the aspect of Malchut (Kingship), the aspect of hair, the aspect of (Tikunei Zohar 70) the measure of the letters of the Torah (see also Likutei Moharan 30:3), the aspect of (Id. 113) black hair (Id. 112) the hair of a circle (see Likutei Moharan 30:3), the aspect of (Song of Songs 1:5) "I am dark, yet comely", which is in the aspect of Avraham fixed (the time and prayer for) Shacharit. One has to revive Malchut, etc. by means of the Or Hapanim (Light of the Face) which illuminates the Three Festivals (i.e. Pesach, Shavuot and Sukkot). Sometimes, Malchut falls, the aspect of four, the four Malchuyot, which are external wisdoms. And who can tolerate the sound of the cry where Malchut has fallen between them, the aspect of (Ecclesiastes 9:17-18) "shouted by a lord in folly", because the fool wants to outsmart, etc. One must cut himself off from them, in the aspect of 'cutting off for G-d'. This is by the Chesed (Lovingkindness) that is revealed through the rebuke, etc. Study all of this there very well.

Oth 2

2. All of this is necessary each morning, for then, in the morning, the first light of dawn arises, which is in the aspect of elevating the dawn, the aspect of Malchut/Lower Chochmah (Kingship/Lower Wisdom), as explained above, which is called 'dawn'. For it, by its means, contracts the visibility of all the perceptions of G-dliness and therefore one must greatly strengthen (himself) to rise early in the morning in order to engage in Torah and service, so he will grow and elevate and awaken, in the aspect of 'dawn', as explained above. This is the aspect of Lower Wisdom, as explained above, the aspect of (Psalms 57:9) "Awake, O my soul!", etc. "I will wake the dawn", in order to merit the aspect of comprehension of G-dliness, to know Him, may He be Blessed. This is why we were created, because everyone must come to this. Only for this the world came into being. And all the worlds were created only for this, 'that they may know Him' (Ra‘aya Mehemna, Parshat Bo).

Oth 3

3. And this is the aspect of awakening from sleep, because the essence of sleep is brought down because this aspect - which is the aspect of Malchut/Kingship of the lower intellect, as explained above - is close to the externalities because is the last level of holiness, as is known. Therefore, sometimes it 'falls on them', as explained above. In other words, it falls into the aspect of the 4 Malchuyot, which are the aspect of external wisdom(s). They wish to draw down this intellect onto them to strengthen themselves by means of the intellect in their external wisdom(s), etc., as is written there. Then they need sleep; in other words, all the time they are able to make use of this intellect with holiness, that they are able to surround (themselves) by means of coming to the perception of G-dliness, it is a great Mitzvah to utilize them, everyone according to his abilities. However, when the intellect begins to fall, and confusion overcomes him, this is brought down in the aspect as explained above, in the aspect of external wisdom. These 4 Malchuyot wish to strengthen themselves to bring down this intellect upon them; therefore it is necessary to sleep, which is the disappearance of Da'at; in other words, to remove his Da'at completely. From there is the essence of the aspect of sleep. Therefore, the hour of the sleep of the soul, which is the intellect, comes amidst faith, as it is written (Lamentations 3:23) "They are renewed every morning— Ample is Your grace!". Then one has to remove the intellect completely, and rely solely on faith. Therefore at the time for sleep, which is like a part of death, as is brought in the Holy Zohar (Vayeshev, 184b), for then the life that was drawn down from the Light of the Face departs, and it strengthens in the aspect of the 4 Malchuyot, which are the side of death. The essence of existence by means of faith is through reading the nighttime Kriyat Shema with intention, which is the aspect of faith. At the time where external wisdoms, which are in fact all sorts of confusion that everyone in the world experiences, and all the evil thoughts, and strange (thoughts) and passing thoughts and evil ideas - which are all from the aspect of the kelipot which are the 4 Malchuyot - which are external wisdom, they begin to overtake the intellect. Then it is necessary to remove (intellect) completely, right away, and to rely on faith. This is the aspect of sleep, which is the removal of intellect, for then the soul comes in faith, as is written in another place (Likutei Moharan 35). Even though sleep may be very good, one must strengthen himself not to sleep too much.Therefore, one must be strong like a lion to arise in the morning to break sleep, and to engage in Torah and prayer, so one can cut and elevate the Malchut, in order to merit through this the perception of G-dliness, as explained above. And this is 'I have set Hashem before me always'. That we may merit to know Hashem Yisbarach; in other words, that we may perceive His Blessed G-dliness until we resemble Him, may He be blessed, 'before Him always' and we will never forget Him, even for a moment.

Oth 4

4. This the explanation of this verse (Psalms 16:8) "I have set Hashem before me always". In other words, the perception of G-dliness, as explained above. "He is at my right hand; I shall never be shaken". (Id.) The essence of the building of the Malkhut of Lower Wisdom, as explained above, is through the aspect of 'right' which is Chesed, as it is written there. Through the Chesed, (she) cuts herself off from the 4 Malchuyot and elevates herself to the Light of the Face that are in the Three Festivals, which are the aspect of 'joy of the heart' by means of the mitzvot which we do all during the year, etc., see there. And this is 'He is at my right hand; I shall never be shaken'. In other words, through the aspect of 'right', which is Chesed, 'I shall not be shaken'. By this I will not be shaken nor will I fall into their intellegences, G-d forbid, in the aspect of external wisdom. G-d forbid. Rather, I will only be strengthened to elevate my intellect to the perception of G-dliness, which is the aspect of 'I have set Hashem before me always', as explained above. And this is (Psalms 16:9) "Therefore my heart rejoices, my whole being exults". 'My heart rejoices', this is the aspect of joy in the heart of the mitzvos that are done, which is the aspect of the Light of the Face in the Three Festivals. From there is the lifeforce of Malkhut. This is the aspect of 'kavod' (can be translated as 'honor' or 'glory'), the aspect of the King of Glory. And this is 'therefore my heart rejoices', which is the Light of the Face of the Three Festivals, the aspect of (Proverbs 15:13) "A joyful heart makes a cheerful face", as it is written there. Because of this, 'my whole being exults', for happiness and the lifeforce of Malkhut is drawn down, the aspect of 'glory'. Because of this (Psalms 16:9) "and my body rests secure". This is the the flesh of the body, because for this was man created - so that he will conquer his body by means of toiling and exerting in Torah and mitzvot. For man, to toil in birth is to toil in Torah, as our Rabbis of Blessed Memory stated (Sanhedrin 99) that it is required to toil in Torah and service, and to sanctify and purify oneself so much so that one merits to illuminate, even with his body, the illumination of the perception of His Blessed G-dliness. Because the true, great tzadik encircles us with awesome rotations like these, and with wondrous contractions like these, until the perception of G-dliness is illunimated within us, in our midst and in our bodies, so we will come to this illuminated body. This is the essence of unity, to know that all the illuminations and comprehension that our soul comprehends (and obtains) is also for the body, as it is written in Likutei Moharan 22, 'a seal within a seal'. And this is the aspect of 'and my body rests secure'. Also one's actual flesh rests secure through meriting its life even in its body, to know his Creator through the true tzadik who illuminates for him the perception of G-dliness, as explained above. And this is (Psalms 16:10_ "For You will not abandon me to Sheol". The soul is the aspect of Malkhut, as is known, i.e. the aspect of Lower Wisdom as explained above. And this is 'For You will not abandon me to Sheol', that my portion of Malkhut will not fall, the aspect of my Chidushei Torah (new Torah thoughts), which is the aspect of 'for you will not abandon me to Sheol', G-d forbid. (Sheol) which is external wisdom, the Other Side and the subversive kelipot that strive to overpower mankind at every moment, which he must pull himself out and come to the perception of G-dliness, as explained above. However I am certain that He will not abandon my soul to Sheol, "or let Your faithful one see the Pit" (Id.) 'Your faithful one', this is the aspect of the Rabbi, the true tzadik who engages in his rectification, for through his merit and strength I am certain that He will not abandon my soul to Sheol, for 'He will not let His faithful one' - who is the Rabbi, the true tzadik - to see the pit. In order for him not to see the pit, to not need to see or look there at any time , to elevate us from there. For if, G-d forbid, we would be in Sheol and the pit, then for certain the rabbi who is the true tzadik would look there at every moment with great sadness in order to elevate us from there. He is engaged in our tikun at all times and therefore through his merit and strength I am certain that He (meaning Hashem) will not abandon my soul to Sheol, that His faithful one - the true tzadik - see the pit. And this is (Psalms 16:11) "You will teach me the path of life. In Your presence is perfect joy; delights are ever in Your right hand". That He will teach us the way and the path to come to true life, to bring down vitality for the lifeforce of the aspect of Malkhut, as explained above. This is through the Light of the Face of the Three Festivals, which is the aspect of 'joy in the heart', the aspect of 'In Your presence is perfect joy' etc., as explained above.

Oth 5

5. And this is the aspect of rising at Chatzot (middle of the halachic night) which requires a person to strengthen himself very much to rise in the middle of the night to greatly mourn over the destruction of the Holy Temple. Through this is the essence of the elevation of Malchut/Kingship from the externalities and the kelipot, as explained above and as is known in the kavanot (mystical meditations). For when a person mourns the destruction of the Holy Temple, as if he himself engaged in its construction, 'for all who mourn', etc., he merits to see its future joy (Taanit 30b). Through this, a person draws down upon himself the holiness of the Holy Temple, the location of the essence of the Light of the Face which is drawn down on the Three Festivals. For at that time it was required to go up to the Holt Temple to see the Face of G-d, to receive the Light of the Face, as it is written there in the Torah as explained above. We find that the essence of the Light of the Face is in the Holy Temple and therefore one must rise at Chatzot and to greatly mourn over the destruction of the Holy Temple. Through this, one merits according to his aspect to see the its (the Temple's) future joy and to drawn down upon oneself from there the vitality from the Light of the Face which illuminates all creatures from there in the aspect of Malchut, the aspect of Lower Wisdom, in order to merit the perception of G-dliness, as explained above. And this is the remembrance of the elevation of the Festivals through the rectification of chatzot in the Psalm (Psalms 42:2) "Like a hind crying" as it is written (Psalms 42:5) "When I think of this," etc., "how I walked with the crowd, moved with them, the festive throng, to the House of G-d". This is they used go up for the Festival to the Holy Temple, as in the explanation of Rashi there. This is the aspect of three times 'face' is mentioned there, as it is written there (Psalms 42:6) "Why so downcast, my soul", etc. "I will yet praise Him for His saving face". These three times correspond to the three times during the year, which are the three Festivals where people used to go up (to the Temple) to receive the Light of the Face, as explained above. Therefore it is necessary to engage in Torah study at midnight because each and every letter of the Holy Torah are all measures and holy contractions to perceive His Blessed G-dliness. Through this, as it is written there, and by the Torah one engages in at night, one draws down a thread of holiness during the day, as our Sages of Blessed Memory stated (Chagigah 12). By this Chesed/Lovingkindness, one shortens and cuts the Malchut and builds it in wholeness at the rise of the dawn, in the aspect of (Isaiah 16:5) "And a throne shall be established in goodness", as explained above in the Torah brought above, and as is understood in the kavanot.

Oth 6

6. Therefore one must cry out bitterly and shout greatly at chatzot over the destruction of the Holy Temple, etc., in order to include oneself in the Shechinah, and with all the disappointments and regrets in one's troubles which is impossible to tolerate, the voice of crying and shouting that is there where the Malchut has fallen amongst them, as it is written in the Torah as explained above. And who is able to tolerate the sound of shouting, etc., see there. The essence of the crying out is that one must exceedingly cry out over the disappearance of the true tzadikim that engaged in entering us to the perception of G-dliness. And we are left orphans, without a father, because we must ask for and exceedingly seek out a true tzadik like this, as explained above. Therefore we must cry and shout out very much before Hashem Yisbarach over this exceedingly - that He will pity us and have mercy on us and return to us the crown of old; that He will return and send to us, quickly, true tzadikim that will make great efforts in our good rectifications, that for this we are created. (That) We cannot merit this except through the true tzadik that is exceedingly great above, who has strength to heal the sick from the crushing sickness of the soul, like we have today on the heals of the Messiah, that everyone knows in his soul, and as explained above.

Oth 7

7. It is necessary to disturb sleep from one's eyes and slumber from one's eyelids, to wander, to request and to increase in prayer and supplications in order to merit to find the true tzaddik, who can heal him and who can bring him to the perception of G-dliness, in order to save his soul from the pit. As King Solomon, peace be upon him, cried out about this in the Book of Proverbs, as it is written (Proverbs 6:4-5) "Give your eyes no sleep, Your pupils no slumber". "Save yourself like a deer out of the hand [of a hunter], Like a bird out of the hand of a fowler". This is (achieved) by searching for the true tzaddik leader until you find him, who will bring you close to Hashem Yisbarach, as it is written there in the verse before this "Do this, then, my son, to extricate yourself, For you have come into the power of your fellow: Go grovel—and badger your fellow" (Proverbs 6:3). Rashi explains, bring many friends who will pray for you before Him; in other words, true tzaddikim who are called brothers and friends of Hashem Yisbarach who must subjugate themselves like a threshold that is crushed underfoot and trampled to request with all of the essence of their strength until we merit to find them. (And see the explanation of Rashi there on the phrase 'go grovel', see there). [Translator's note: Rashi says there 'Humble yourself before Him like a threshold, which is trodden (נרפסת) and stepped on.] And this is what is written there nearby, "A bit more sleep, a bit more slumber, A bit more hugging yourself in bed, And poverty will come calling upon you, And want, like a man with a shield" (Proverbs 6:10-11). We must limit our sleep and slumber in order to request from the true tzaddik - who is called 'like a man with a shield' because tzaddikim are called wanderers for they wander from level to level at all times, as it is written (Zechariah 3:7) "and I will permit you to move about among these attendants". A tzaddik is also called 'a man with a shield', because "He is a shield to all who seek refuge in Him". (Psalms 18:31). And this is 'A bit more sleep, a bit more slumber' etc. until one merits 'poverty will come calling upon you'. The explanation of Rashi, If you do this [keep sleeping], your loss and the thing from which you are impoverished shall come to you immediately, etc. [Rashi continues there, 'like a man walking fast, and your want will come and fill up like an armed man who comes quickly to protect his master. These verses are mainly an allegory concerning those who are [too] lazy to engage in the Torah'.] For all of the shortcomings are filled through the tzaddik, because he draws down all the bounty completely and the vitality/lifeforce by bringing those who are attached to him to the knowledge of G-dliness. Through this all shortcomings are filled, as it is written (Nedarim 41) "you have bought wisdom, what are you lacking?". Therefore, one must break sleep and arise at mid night to mourn, to lament, to cry and to shout greatly on the destruction of the Holt Temple, and to attack the bitterness of exile with the body and soul. All the more so, and more so to cry and shout very very much on the disappearance of the tzaddikim, which makes the destruction of the Holy Temple doubly difficult, as our Sages of Blessed Memory said. On all of the troubles, G-d save us, we suffer because of them, as it is written (Isaiah 57:1) "The righteous man perishes, And no one considers; Pious men are taken away, And no one gives thought That because of evil The righteous was taken away". Therefore, all those that take pity on their souls must shout greatly that they merit, even now, to find a Rebbe and a true leader that can bring them into the knowledge of His G-dliness, may He be blessed. Through this, all the shortcomings will be filled and all the troubles will be nullified and everything will be rectified.

Oth 8

8. This is the aspect of wearing shoes, as one is required to put on the right (shoe) first and to tie the left first (Shulchan Aruch Orach Chayim Siman 2). And we learned from Tefillin, as our Rabbis of Blessed Memory said, that as with tefillin, so with shoes (Shabbat 61a), because shoes are a safeguard for the feet/legs, and the feet must guard very well to elevate themselves from the externalities that are around them. The feet are the aspect of Lower Wisdom, the aspect of the object of the contractions, as explained above. They must be cut/separated from the 4 Malchuyot and elevated to the aspect of the Light of the Face that are in the Three Festivals, as explained above. From there the aspect of 'shoes' is drawn down, for they are the guardians of the feet from the externalities. And this is 'like tefillin', for they are the Light of the Face, as is known. So it is with shoes. For from there the aspect of shoes is drawn down, which is the aspect of guarding the feet (and see all of this at length in the laws of Chalitzah Halachah 4). Therefore, one has to put on the right shoe first, because the essence is the aspect of 'right', which is Chesed. Through this, they are cut off from them and rebuilt as explained above. Therefore, in tying the left one first, like tefillin, where one ties the hand tefillin on the left (arm) first, for the tying of the Shel Yad (hand tefillin) on the left (arm) first is because one cannot accept the Chesed except through the rebuke, as it is written there, see there. Rebuke is the aspect of severities, the aspect of 'left', and this is the aspect of the 'hand of rebuke', see there, the aspect of the rebuke, which is sometimes through the path of shame/disgrace which rebukes his face, as it is written about Eli (I Samuel 3:13) how his sons committed sacrilege at will—and he did not rebuke them. For Tefillin are the mentalities, they are the city that draws one close to the perception of G-dliness, as it is said in the Torah as explained above (See Likutei Moharan 13). The essence is the aspect of Tefillin as is known to those who understand his words. The tefillin of the head and the hand are the aspect of Upper Wisdom and Lower Wisdom and this is the aspect of the blackness of tefillin, the aspect of blackness as explained above in the Torah as explained above. Therefore one must tie the hand tefillin first upon the left (arm) of rebuke in order to arrive to the aspect of rebuke. For through this Chesed is revealed and through this one cuts the Malchut of the Lower Wisdom as explained above.

Oth 9

9. Therefore it is forbidden to wipe with the right (hand) (Shulchan Aruch Orach Chayim Siman 3, Seif 10) because it ties the tefillin. For external wisdom that is on their hands draws down heresy/atheism, which is called (Isaiah 28:8) "vomit and filth, So that no space is left". Because food gives vitality to man and through this enlightens his face like 'Holy Food' as it is written (Ruth 3:7) "[and Boaz] ate and drank, and in a cheerful mood, as it is written in another place (Siman 19). The essence of the vitality is the aspect of the enlightening of the face, which is received through food, through the spirituality of food, which is the good in food. Only this gives vitality to man, in the aspect of (Deuteronomy 8:3) "man does not live on bread alone, but that man may live on anything that the Hashem decrees". But the corporeality of food, where evil grabs hold of him, is complete waste and (must be) rejected outside. For this is the aspect of external wisdom of heresy/atheism, which are 'vomit and filth' as explained above. Therefore, (Berachot 14) he who wishes to accept upon himself the complete yoke of Heaven, which is the aspect of (the letter) Het, as explained above, the aspect of Malchut, as seen above, must clean and wash his hands, etc. One must clean to reject the luxuries/extras, which are the aspect of external wisdom as explained above. Afterwards one cleans his hands in the waters of Chesed to draw down Chesed, as seen above. Through this one cuts the Malchut and purifies it from them (and see regarding this Hilchot Sotah, Halacha 4). Aftewards, one may don tefillin and read the Shema and pray because all of this is the aspect of the rectification of the prayer in the morning. For all the rectifications, which are arousal from slumber, 'and he cleans and washes his hands'. Tzitzit, tefillin and the reciting of the Shema and the prayer (Shmoneh Esrei) is all to elevate Malchut, as is known, which is the aspect of Lower Wisdom, as seen above. This is the aspect of 'Avraham affixed Shacharit' as it is written in the Torah as seen above. Therefore, one does not wipe (himself) with the right (hand) because it is used to tie Tefillin, which are the Light of the Face from which the aspect of vitality of Malchut elevates and is purified from them, as explained above. Therefore it is forbidden to evacuate (oneself in a direction of ) east and west (Shulchan Aruch Orach Chayim Siman 3, Seif 5) because this is facing Jerusalem, where the Holy Temple is. For there is the essence of the Light of the Face, and as explained above.

Oth 10

10. And this is the aspect of Chanukah, because the lighting of the Chanukah candle(s) is the aspect of drawing down of the perception of G-dliness through the tzimtzumim/contractions; from there is the essence of the kindling of all the lights and candles of holiness, the aspect of "לְאַנְהָרָא שרגין וּלְאַדְלָקָא בּוּצִינִין", which is the aspect of the tefillin mentalities, which are the essence of perception of G-dliness, that is said then, 'and good oil emptied out on the 7 branches of the Menorah, etc. Because the drawing down of the perception of G-dliness through the tzimtzumim/contractions is the aspect of the lasting of good oil, the holy anointing oil which is the aspect of the holy Da'at beneath vessels and contractions, which are the oil and the vessel and the wick, which through them the light that is drawn from the aspect of the perception of G-dliness, from where all the lights come from. Because this is the light of all the lights, as it is written (Psalms 27:1) "The LORD is my light and my help". This is the aspect of the power of the Chanukah miracle, for then the evil Greeks rose 'to cause (the Jews) to forget Your Torah and to remove', etc. For the evil Greek kingdom is the essence of the aspect of external wisdom, which is Greek wisdom; because they engaged more in it (in order to) draw down the external wisdom to the world, as is known. This is the essence of the strengthening of the evil malchut/kingdom, which are the four malchuyot on the malchut/kingdom of holiness, as seen above. Therefore it was then a time of great sorrow, because they wanted (the Jews) to forget the Torah completely through the strengthening of external wisdom which is the opposite of the Torah. Torah and mitzvot are the aspect of measures and vessels to drawn down, through them, the perception of G-dliness, as explained above. And they (the Greeks) wanted the Torah and mitzvot to be forgotten through the strengthening of the evil malchut of the 4 malchuyot which prevailed over the malchut of holiness, which is Lower Wisdom, as seen above. Like now (i.e. in our times), (due to) our great sins, the heretics are emboldened and want to drawn down external wisdom into the world and to forget the Torah completely, as we see in the sense of all those who are drawn after their own paths, they throw off the yoke (of Torah and mitzvot) completely and shave their beards and peyot, and they drink non-Jewish wine, until they cast off the yoke completely, G-d save us. However, Hashem Yisbarach, in His great mercy, brings a cure for the injury and performed for us a great and wondrous miracle. Then in the days of Matityahu ben Yochanan, the High Priest, until there was no more subjugation and He overthrew the evil kingdom of Greece/Hellenism, a great downfall. Therefore also through the force of the miracle He drew down wondrous light into the world to the generations, so we may have strength through this to drawn down light, as seen above, everyone in is own house. In other words, the light of the perception of G-dliness through the contractions, as seen above. This is the aspect of rectification that is brought in the Torah there, as seen above; that the only thing a very sick person needs is an exceedingly great Rabbi, who will be trained and wise like this, who can bring about wondrous tzimtzumim/contractions which will enlighten also inside him the perception of G-dliness, as explained above. This aspect is drawn down upon us on Chanukah through the great tzaddikim who are exalted above, who will rectify 'to light the Chanukah candles. Through this there is strength to bring down the aspect of enlightenment as seen above, on everyone in his own house, even if he is in his present form, as is explained in the kavanot of Chanukah that the idea of Chanukah is to drawn down the wondrous light to include all the unique ones that drawn him down below, i.e. downward from the ten tefachim (a measurement of length equal to a hands-breath). Because on Shabbata and Yom Tov one lights candles of mitzvot, for then that is the essence of the elevation of the malchut, Lower Wisdom, as seen above. This is the aspect of a candle of mitzvah, for from the holiness of Shabbat and Yom Tov the kelipot fell, which are the aspect of the 4 malchuyot. The malchut of holiness elevates from between them and then illuminates with a great light, which is the aspect of the lighting of candles on Shabbat and Yom Tov which are lit in their place at the time of elevation. But regarding Chanukah, the lighting is in the way of a wondrous miracle, for then there is not an elevation so much, because they are week days (non-holy days), and then the kelipot - which are the 4 malchuyot - are not nullified completely as during Shabbat and Yom Tov. Even though we light this holy candle, which includes within it all the unique ones, which is the aspect of the drawing down of the perception of G-dliness through the tzimtzumim. In other words, the aspect, which we see above, that the very great tzaddikim draw down wondrous rectifications like these until they are enlightened, the aspect of the perception of G-dliness through the tzimtzumim/contractions. Also below, in the very lowest level, which is the aspect of below the ten tefachim that the Shechinah never descends (Sukkah 5a). Now, because of the force of the miracle we specifically light the holy and awesome Chanukah candle, which is the aspect of the drawing down of the perception of G-dliness through the tzimtzumim, further and further down to illuminate every Jew, to all those who want to receive it, even if he is the worst of the worst, even the one who is sickest in his soul through the multitude of his sins, to illuminate him also with the light of the perception of G0dliness through the great strength of the great tzaddikim who bring down the strength of the miracle of Chanukah to the world. Through this, even in the aspect of 'week days' that cannot be elevated completely in the aspect of the malchut of Lower Wisdom, as seen above, despite this one brings down the light of the perception of G-dliness through the contractions below, even to the lowest level. Because from the greatness of their strength they are able to illuminate even the lowest level; because of their strength they are able to illuminate even the smallest ones to a very high (level) and to heal them even though they are very sick. This is the aspect of the lighting the Chanukah candle less than ten tefachim as explained above. And this is the aspect of (Psalms 23:4) "Though I walk through a valley of deepest darkness, I fear no harm, for You are with me", the aspect of (Micah 7:8) "Though I sit in darkness, the LORD is my light". For they bring down the light of the perception of G-dliness downward to the depth of darkness, the aspect of 'a valley of deepest darkness', to illuminate the lowly very much, so that they too come to the light and knowledge of His G-dliness, may He be blessed, so they may be healed and rectified and return to Him.

Oth 11

11. This is the aspect of the disagreement between Beit Shammai and Beit Hillel (Shabbat 21b). Beit Shammai said one gradually decreases (starts with 8 and removes one candle each night) and Beis Hillel said one gradually increases (starts with one and adds one candle each night). Beis Shammai's reasoning is: Our Sages of Blessed Memory said (Shabbat 31a) that Shammai was impatient, and because of this he would alienate the converts from converting and push them away from the building. But Hillel, due to the greatness of his humility, would bring them closer, with mercy even though it was not the custom (i.e. not suitable) to bring them closer and would say foreign things and craziness to teach them the whole Torah by standing on one leg, etc. Even so, he would not push them away; he would draw them close with his wisdom and his wondrous humility. Thus Beit Shammai, who were the students of Shammai, who due to the greatness of his righteousness and holiness was not able to tolerate those who were far and dirty with the sins of their youth and the like therefore they said one gradually decreases. Beit Shammai and Beit Hillel both acknowledged that it is necessary to add and increase light each day that comes next. For certainly the miracle of the days of Chanukah, where the lamp was lit even though it had no (oil) to kindle it for even one day and it stayed lit for 8 days, certainly every day that came after the miracle was even more great and wondrous. Therefore certainly it was necessary to have a greater light each day that came after it. But Beit Shammai held (the opinion) that because of this itself, because of the greatness of the light that draws down more light each day, because of this alone we must gradually decrease - because the evil ones and the ones who are far away (from Torah) are not worthy to use this light. And like our Sages of Blessed Memory said (Midrash Rabbah Chapter 12), Hashem saw that the world was not worthy to use/partake of the light of the 7 days of creation and He stored it away for the righteous, etc. Therefore they held that likewise now, that the righteous obtained a great light, it was necessary to conceal the light; and all those who obtain more and more must conceal the light more and more so, in order that the evil ones and those who are far away do not benefit from it, as explained above. This is the aspect of 'gradually decreasing'. However, Beit Hillel, which were from the students of Hillel, who engaged in bringing close those who are very far away, therefore they reasoned and said we gradually increase. Because, on the contrary, just like all of that great light which the righteous drawn down and increase more and more, so too it is necessary to illuminate the world more and more, to illuminate all creatures of the world in order to bring close those who are far away, to bring light to the small and the very low, to heal all those who are greatly sick, G-d save us. Just like how all the very sick need is to request for themselves a great Rabbi, as explained above. Likewise, the Rabbi and the tzaddik, all those who come to higher and higher levels, he is required to bring light to the small and the very low, as this is the essence of the greatness of Hashem Yisbarach and His glory, as it is written in another place (Likutei Moharan 10). Even though of course it is necessary to elevate the great light, and in particular when one comes to enlightenment and great and tremendous perceptions, of course it is necessary to elevate and store the light, because the world is not worthy to use them. Therefore, even so, they use ruses like these, and repair rectifications like these, and wear the light in their garments and wondrous contractions like these, until they enlighten even the lowly to a very high (level), as explained above. Through this they add and gradually illuminate the light below, every single day, more and more, in the aspect of 'gradually increasing', for we elevate in holiness and do not go down (Berachot 28a). And this is difficult; is it not so that one eleveates Da'at to bring down holiness, G-d forbid. Yet this is the aspect as seen above that there are tzaddikim, which are truly great and lofty, yet due to their holiness they are not able to tolerate the world. Therefore, by the force of their holiness they distance themselves and downgrade themselves, G-d forbid. There are people who become angry with them (the tzaddikim) because they (the tzaddikim) cannot tolerate their indecent conduct. But Hashem Yisbarach does not desire this, because He desires Chesed/lovingkindness and wants the tzaddikim to always have mercy on Israel and bring them close even if they are as they are. And even if He Himself, may He be blessed, has great anger toward them due to their evil deeds, He wants the tzaddikim to pray for them and draw them close, as our Rabbis of Blessed memory said on the verse (Exodus 33:7), "Now Moses would take the Tent and pitch it outside the camp, at some distance from the camp" due to the fact that the people sinned so much. Hashem Yisbarach said, 'I am angry and you are angry; if so, who will bring them close?', etc., as is explained by Rashi there. Thus we find regarding several prophets and tzaddikim that Hashem Yisbarach 'complained' to them and told them of His great sorrow, so to speak, that He has because of the many sins of Israel. When they took hold of His words and did not recommend Israel for good, He was very strict with them, as we find with Hosea the Prophet (see Pesachim 87a), and with Elijah, when He said (I Kings 19:10) "I am moved by zeal", etc., and He said to him (I Kings 19:16) "and anoint Elisha son of Shaphat of Abel-meholah to succeed you as prophet". And our Rabbis of Blessed memory interpreted (as brought in the explanation of Rashi) that He said to him, I do not want your prophecy since you plead for the prosecution of My children. Because Hashem Yisbarach wants only that to recommend good for Israel, and to have mercy on Israel, even on the lowest (of the low), to bring all of them closer to Him, may He be blessed, like Moshe Rabbeinu, peace be upon him, who gave his soul on behalf of Israel, and said (Exodus 32:32) "but if not, erase me from the record which You have written!”. This is the aspect of elevation in holiness. All that comes and enters holiness more and more, and perceives more of the perception of G-dliness, and does not descend - in other words, that one takes care that he does not send down the souls due to the greatness of their holiness - i.e. that one does not come to a general caring for Israel because of the greatness of their holiness and their perception of Hashem Yisbarach - that because of this they are not able to tolerate the lowest of them, and they become angry with them until they are able to lower them, G-d Forbid. For this is the aspect of 'gradually decreasing' which Beit Shammai said, as explained above. This is not so, for we must increase in holiness and not decrease. For everything that reaches high above, and the greatest perceptions, one must become wise and make new contractions with wondrous ruses/stratagems until one is able to bring many souls closer and closer, and to heal - even the lowest of the low and the very sick, as explained above. All of this is the aspect of the Chanukah candle(s) which are lit lower than ten tefachim and therefore it is necessary to 'gradually increase', as explained above.

Oth 12

12. Therefore the miracle of Chanukah was through the Kohanim/Priests, because the Kohen is the aspect of Chesed/Lovingkindness, the aspect of Avraham. By this one cuts out the Malchut of the 4 Malchuyot and enlivens it from the Light of the Face on the Three Festivals, as explained above. This is why it is called Chanukah, because of the inauguration of the Holy Temple which was in those days. The essence of the Light of the Face is in the Holy Temple, where the people went up to during the Festivals to receive the Light of the Face, as explained above. This is the aspect of Chanukah, to cut out the Malchut from the Light of the Face so as to merit, through this, the perception of G-dliness. For this is the essence of the lighting of the Chanukah candles, as explained above.

Oth 13

13. This is the aspect of (Proverbs 6:23) "For the commandment is a lamp, The teaching is a light, And the way to life is the rebuke that disciplines". It is brought there in the Torah as seen above, that through the rebuke, the Chesed is revealed. By this, the Malchut is rectified, and by this one merits the perception of G-dliness; see there. By this, the Chesed is separated from the 4 malchuyot/kingdoms and receives life force from the Light of the Face, etc. And this is 'For the commandment is a lamp, The teaching is a light'. This is the aspect of the perception of G-dliness by means of the contractions, for from there are all the lights and the kindling of all the holy lamps, as explained above. This is the aspect of the Chanukah candles, as explained above. And this is that we might merit through 'And the way to life is the rebuke that disciplines'; in other words, through the rebuke that disciplines, the aspect of rebuke, as explained above. For through this, one merits Chesed, as explained above. Through this one is able to bring life force to the Malchut, the Lower Wisdom, as explained above. Through this one merits the perception of G-dliness, through the contractions, which is the aspect of 'the commandment is a lamp, The teaching is a light', as explained above. And this is that the mitzvah is called by the name of 'lamp' and the Torah by the name of 'light'. For even though the Torah and mitzvah, both of them, they are the aspect of the contractions to the perception of G-dliness, as explained above, also regarding the contractions and the intellects there are also many, many, aspects. One must illuminate from intellect to intellect, and from contraction to contraction, as is understood there. Therefore the Torah vis-a-vis the mitzvah is the aspect of light vis-a-vis the lamp. One requires many, many contractions and mentalities in order to merit the perception of G-dliness there, the aspect of light and a lamp that illuminates. Happy is he who merits them!

Oth 14

14. This is the aspect of the commandment to visit the sick. One is required to visit the sick and to explain his face; in other words, what people enter into regarding him and supervise his business and give him all that he requires, as it is written in the Shulchan Aruch (Yoreh Deah Siman 335 Seif 8) that this is the aspect of illuminating the face. For they do not hide their face from him nor do they remain in their houses. Rather, they come to him and perform his necessities and speak to/on his heart, for all this is the aspect of illuminating the face. Through this one brings down upon him vitality from the aspect of illuminating the face from above. For from there is the essence of vitality to reinvigorate the sick in the aspect of the light of the Face of the living King, as it is written in the Torah (meaning in Likutei Moharan) as explained above. Then the Shechinah will be above the sick persons's head (Shabbat 12) as it is written (Psalms 41:4) "Hashem will sustain him on his sickbed; You shall wholly transform his bed of suffering", etc. Therefore, the light of the Shechinah is drawn down upon him, which is the aspect of the light of the true tzaddik that watches out for all the sick, and in particular those who are very sick. For they are in the aspect of 'You shall wholly transform his bed of suffering'. One must greatly watch over (i.e. supervise) them to draw down upon them complete vitality of healing and spirituality in a method that he is able to illuminate in them the perception of G-dliness, as explained above. For this is the essence of the greatness and virtue of the tzaddik, that he can make efforts to heal the very sick. Therefore specifically due to the fact that he is sick, 'You shall wholly transform his bed'. Due to this specifically, the Shechinah rests above his head, in the aspect of the light of the tzaddik. Because the tzaddikim are the Shechinah of Hashem, and this is the aspect of (Genesis 18:1) "Hashem appeared to him" - to visit the sick. For specifically due to the fact that he is ill, and it is necessary to visit him, because of this specifically "Hashem appeared to him", the aspect of the perception of G-dliness that the ill merit through the light of the tzaddik, which is the Shechinah, as explained above.

And this is the aspect of Chanukah and Purim, which are the aspect of the mitzvah of visiting the sick. For they are days which are very good and holy, even though they are not yom tov, because it is not forbidden to work (on them). They are the aspect of, as seen above, the aspect of the illumination of the perception of G-dliness upon the very ill through the great strength of the tzaddik, who can create vessels and wondrous contractions like these, etc., as explained above. This is like, for example, when a person is healthy, certainly the king will not come to him to see his face (i.e. to visit him). Rather, all those who want to see the king and to be refined by the light of his face must clean and purify himself very very well, and to adorn himself as is fitting, and to strive for the doors of the king and to request from those who see the face of the king that he obtain permission to enter and to use all the strategems that pertain to this until he merits to come before the king. And it depends upon his level if he enters to the courtyard of the king or to the house or to the hall, etc. (This is) in order for the king to illuminate his face. However, when one of the king's men falls ill, and is upon an anguished couch, G-d save us - Then when the mercy of the king is awakened to receive vitality from the light of his face, then the king is compelled to go to him, to his house, to illuminate his face and to give him vitality, and this is the aspect of the Shechinah above the head of the sick, as explained above. This is the aspect of Chanukah and Purim which are holy times that were given to us to enliven us during these days of butter exile, when the congregation of Israel is called 'sick', as it is written in the Holy Zohar in the aspect of (Song of Songs 2:5) “Sustain me with raisin cakes, Refresh me with apples, For I am faint with love.” And from our heavy sickness we are unable to ascend and see and bow before Him during our Three Festivals, to enter into His Holy House which is the Beis HaMikdash, to receive the Light of the Face. For 'because of our sins we have been exiled from our land, and we are far', etc., and 'we are not able', etc. (Liturgy). Therefore, the Master of Mercy has mercy on us from his enormous mercy, and gives us these three holy days, which are Chanukah and Purim, that the great tzaddikim - the Men of the Great Assembly - rectified for us, in order to drawn down upon us the Light of the Face into our houses in our current exile; that every one in his house may merit to light the Chanukah candles on Chanukah, which is the aspect of the Light of the Face, the aspect of (Psalms 104:15) "oil that makes the face shine". This is the aspect of the perception of G-dliness, as explained above. Also during Purim, every one draws down upon himself the aspect of 'receiving the Torah' which we receive now every year in the midst of our exile, in the aspect of (Esther 9:21) 'to observe and receive'. Therefore, Chanukah and Purim are in the aspect of festivals. This is the aspect of the mitzvah of visiting the sick, as seen above, that Hashem Yisbarach has mercy on us, and travels to visit us and illuminate us with his Holy Face in the midst of our exile, for we are sick like this, as every one knows in his soul. And He, in His mercy, visits us and enlivens us with the Light of His Holy Face, through the holiness of these holy days which He has given us, which are Chanukah and Purim, which are holy days in the midst of the 'profane'. They are the aspect of 'the days of exile'. For then we have no strength to ascend to Him to the Beis HaMikdash to receive the Light of the Face. Only He, May he be Blessed, draws down upon us the Light of the Face in the midst of our houses, in order to enliven us through the great and true tzaddikim that are in every generation, who engage in our rectification, and who make great efforts to enliven the very sick, as explained above.

Oth 15

15. And this is the aspect of what the poor set in motion on Chanukah to accept Chanukah Money, the aspect of the illumination of the Face from above, that Hashem Yisbarach shimes His face to us in the midst of our houses, as explained above. Because one cannot receive the light of the Face of the living King except through charity, as it is written (Psalms 17:15) "Then I, justified, will behold Your face". Therefore on the Festivals, where one must ascend by foot to the Beis HaMikdash to receive the Light of the Face, one must bring, according to his means, an offering of appearance, as it is written (Deuteronomy 16:16) "They shall not appear before the Hashem empty-handed". However, during the Festivals where one must ascend to Hashem's house, one must bring a sacrifice, which is the contribution of his heart, the aspect of charity, one must take pains to bring it up to the house of Hashem. But on Chanukah, the poor come to your house, as they are מָאנִין תְּבִירִין דילי (Zohar Yitro Page 86), and in them is the Shechinah of the Light of the Face, as it is written (Isaiah 57:15) "I dwell on high, in holiness". Therefore, when Hashem Yisbarach loves someone, and wants to shine His face on him, he sends him a poor person to credit him, as it is written in the Holy Zohar (Yitro Page 86) מָאן דְּקֻדְשָׁא בְּרִיךְ הוּא רָחִים לי' שדר לֵיהּ דּוֹרוֹנָא מִסְכְּנָא. Therefore on Chanukah, when Hashem Yisbarach is in the aspect of shining His face into our houses, then in His mercy He sends us poor people to our house, in order that we merit through them, in order to receive upon yourself the Light of the Face which then illuminates into our houses, as explained above.

Oth 16

16. And here is the essence of the dispute between Beis Hillel and Beis Shammai, as seen above. Concerning the drawing close of the souls who are very very far away, who are not worthy from the letter of the law to be drawn close, as Beit Shammai say 'gradually decreasing', to elevate the light from them so they won't come close. And Beis Hillel say 'gradually increasing', because we need to create vessels and contractions like this in order to illuminate them also with His Blessed Light, so they may also be drawn closer, and as explained above. Here is the essence of this argument: this is the aspect of a general dispute in every generation regarding the whole tzaddikim who engage in receiving souls who are far from Hashem Yisbarach. Many people are against them. And also many great tzaddikim disagree about them because of the trait of judgment that is clothed in them. Because of this mud enters their heart until it appears to them as if they do not behave as they are supposed to, and they disagree about them, as it was forever throughout the generations. In particular in our days, at 'the heal of the Messiah' where there is an increase between the category of the great Torah scholars (on the one hand and) our great and wondrous Rabbi, זצוק"ל (May his holy and righteous memory be for a blessing), who gave his life opposing them, and engaged all his days to have mercy on Israel upon all those who are distant, to bring them closer to Hashem Yisbarach. This is the aspect of the dispute between the tribes regarding Yosef HaTzaddik. For Yosef is the aspect of the tzaddik who engages in drawing close to Hashem Yisbarach, through adding to and bringing out the Light every day. He creates, at every moment, wondrous contractions and vessels so he may be able to draw close all those in the world who want to. Therefore his name is called "Yosef", the aspect of 'gradually increasing' (Moseef v'Holech), as explained above. And the tribes, even though they are all holy - because they were all great tzaddikim - disagreed with him over this, as explained above. This is the aspect of (Genesis 37:1) "Now Jacob was settled in the land where his father had sojourned,". And our Rabbis of Blessed Memory expounded (Midrash Rabbah) that he converted converts. (As is brought in his words, z"l, Likutei Moharan 228). And this is (Genesis 37:2) "These are the generations of Jacob, Yosef...". In other words, Yosef walked in the path of his father Jacob, and he was also engaged in making converts and drawing close distant souls. For everything that happened to Jacob happened to Yosef, and this is the explanation of 'the generations of Jacob, Yosef', like Rashi explained there that everything he received from there and learned, was given to Yosef. And everything that happened to Jacob happened to Yosef, etc. And all of this is based on the verse 'the land where his father had sojourned', that just as Jacob converted converts - and immediately after (it says) 'these are the generations of Jacob, Yosef'. The explanation of this is, he gave him all his wisdom, as explained above. In other words, as explained above, just like Jacob made converts through the essence of his wisdom - as he knew how to create contractions like this until he was able to heal the very sick - Yosef HaTzaddik engaged in this constantly, because Jacob passed his wisdom to him. For the essence of wisdom is to enter the perception of G-dliness in the world, to inform people of his Strength, etc. This is the aspect of (Genesis 32:2) "At seventeen years of age, Joseph tended the flocks with his brothers". A shepherd is the aspect the leader of the generation, who is called a shepherd in every place. This is 'At seventeen years of age, Joseph tended', etc. Seventeen in Gematria is "Tov" (goodness) as is brought. We see that Yosef was good to all and was entirely good. Because of this he was able to draw everyone closer, because he found, in the lowest of the low, points of goodness and through this he was able to bring them close to Hashem Yisbarach. This is (Genesis 32:2) "as a helper to the sons of his father’s wives Bilhah and Zilpah", etc. They were the sons of the maidservants. They were the aspect of the lowest families of Israel, and he greatly lowered himself to them in order to draw them close. Therefore because of this the distant are called 'the sons of Bilhah and Zilpah', this is a hint that the Satan ("Ba'al Davar") and his army strongly grabbed ahold of them, which is the aspect of the 'sons of Bilhah', the aspect of (Ezekiel 26:21) "I will make you a horror,", and the explanation of Rashi there, is 'demons', in other words, soldiers of the Evil Inclination, which are demons and kelipot [the text of Rashi is as follows: Jonathan explained בַּלָהוֹת [as] as if you did not exist, and the exegetes explain it as a word for a place where the satyrs and demons dance.]. They are those who terrify and confuse and make men evil (literally, 'convict people'). And this is the aspect of 'the sons of Zilpah', the aspect of (Psalms 119:53) "I am seized (זַלְעָפָה) with rage because of the wicked". Because the army of the Evil Inclination is the aspect of 'בַּלָּהוֹת וְזַלְעֲפוֹת' (horrors and rage). And all who are drawn after them are called 'the sons of Bilhah and Zilpah'. The great tzaddik, the aspect of Yosef, engages with them and lowers himself to them in order to draw them close to Hashem Yisbarach. And this is "as a helper to the sons of his father’s wives Bilhah and Zilpah", and the explanation of Rashi is, that he would play with them, etc. [Full text of Rashi's note is: That is to say, he was frequently with the sons of Bilhah, because his [other] brothers would demean them, while he acted friendly toward them. [From Tanchuma Vayeshev 7]. For the true tzaddik, in the essence of his wisdom, lowers himself to them so much so that it appears as if he is playing with them, because he talks to them about non-holy things, and eats and drinks with them, and sometimes plays with them. All of his intention is to draw them close to Hashem Yisbarach, as is understood in his words, z"l, in several places. (Likutei Moharan 60; Likutei Moharan II 78). More and more the tzaddik lowers himself to the world; all of this is considered for him childish actions. However his intention is desired by Hashem Yisbarach. Because it is impossible to bring them close except through this. And this is the aspect of "a helper to the sons of his father’s wives Bilhah and Zilpah", etc., and as explained above.

Oth 17

17. Therefore he is called Yosef, יוֹסֵף, the aspect of (Genesis 30:23) "God has taken away my disgrace", for He collects and nullifies all of the shame and embarrassment from the Jewish people. He returns them in repentance and draws them close to Hashem Ysibarach. This is the aspect of (Genesis 30:24) "May Hashem add another son for me". Because of this he is called Yosef, meaning that the tzaddik always engages in collecting and bringing close new souls at every moment. And he always requests from Hashem Yisbarach on this, the aspect of 'May Hashem add another son for me'. Hashem adds a new student for him at every moment, which is called a son, for whoever teaches Torah to his friend's son is as if he bore him (Sanhedrin 99b). And he constantly searches and requests to collect and bring new ones closer, in the aspect of 'May Hashem add another son for me'. Therefore, (Genesis 37:3) "Israel loved Joseph best of all his sons", because he was the son of his old age and he loved him very much for this. He wanted with this to have mercy on everyone, and to make a plan to bring everyone close. This is (Id.) "for he was the child of his old age". Old age is the aspect of very great mercy, the aspect of "the old are filled with mercy", the aspect of the thirteen attributes of mercy, which are a very great mercy. In other words, he received from him all of the thirteen attributes of mercy, which are the aspect of "old age", as explained above. Through this he takes mercy on everyone and brings everyone close. And this is as Onkelos interpreted on 'for he was the child of his old age', (he interpreted it as) 'for he was the child of wisdom to him'. A child of wisdom, certainly, for one needs for this great and wondrous wisdom, a very very deep wisdom, in order to create vessels and contractions like these, in order to bring these far away souls close, these sick ones, and to put the perception of G-dliness into them, as explained above. And this is (Id.) "he had made him an ornamented tunic". This phrase's explanation is: 'fine clothing that had beautiful colors, the aspect of white cotton and blue wool' (see Esther 1:6). In other words, because he sees that he engages in bringing close those souls that are far, therefore he made him wondrous clothes that had beautiful and wondrous colors, the aspect of a coat of many colors, meaning the aspect of wondrous contractions which are the aspect of garments and clothes so that he may continue to bring mankind to the perception of G-dliness, even to those who are very far away, as we said above. This is the aspect of Lower Wisdom, as explained above. These are garments of all colors, for they are all the garments and clothes of holiness that are upon them - those who perceive His blessed G-dliness, as it is written in the Holy Zohar in several places, that it is a coat made up of all the colors דְּאִיהִי כְּלִילָא מִכָּל הַגְּוָנִין.

Oth 18

18. This is what he dreamt: (Genesis 37:7) "There we were binding sheaves in the field", and its explanation is 'a connection', in other words, the aspect of contractions, צִמְצוּמִים, as explained above. These are the aspect of connections, because the tzimtzum is the aspect of 'connection' (or a knot). In other words, when all are engaged in this, when 'we were binding sheaves in the field' and making bonds/connections and contractions in order to bring them to the perception of G-dliness. However the contractions and vessels/garments of Yosef HaTzaddik are above them all, in the aspect of (Id.) "when suddenly my sheaf stood up and remained upright", etc. His bond/connection and tzimtzum arose and remained upright. (Id.) "then your sheaves gathered around and bowed low to my sheaf.” For everyone must receive from him the perception of G-dliness through the wondrous contractions that he created with his deep wisdom, by virtue of the fact he always engaged in bringing souls closer. By this he merited that even the great tzaddikim who engage in bringing people to the perception of G-dliness through contractions, they too must receive from him, because his is greater than all of them, in the aspect of (Proverbs 31:29) "Many women have done well, But you surpass them all". It is said of the greatest and true tzaddik, who engages in creating garments/vessels and clothing, and who draws down Torah with true wisdom like this, until he is able to bring everyone close to Hashem Yisbarach, that this is the aspect of the Shabbat of a woman of valor, etc., the aspect of (Proverbs 31:13) "She looks for wool and flax". They are the aspect of vessels and clothing for the perception of G-dliness, etc. And this is the aspect of (Proverbs 31:14) "She is like a merchant fleet, Bringing her food from afar", etc., "She rises while it is still night, And supplies provisions for her household", etc. For with the strength of the darkness of the night of exile of the Jewish souls, she gives them provisions, etc.. Then all the holy praise goes and surrounds one with the other, the aspect of (Proverbs 31:23) "Her husband is prominent in the gates", and this is the aspect of 'a measure of the letters of the Torah' (see Tikunei Zohar); in other words, the aspect of contractions, as explained above, that he continues with his wisdom, by those that know Hashem Yisbarach in the world. This is the aspect of 'Her husband is prominent in the gates', etc. And this is (Proverbs 31:26) "Her mouth is full of wisdom, Her tongue with kindly teaching". And our Rabbis of blessed memory expounded (Sotah 49) that this is the one who learns Torah for the sake of its learning. Meaning, as we saw above, that one teaches his Torah to others in order to bring them closer to Hashem Yisbarach. And this is (Proverbs 31:27) "She oversees the activities of her household"; she oversees the activities of her household on how to behave forever by means of "his light will never be extinguished" (Liturgy). He cause his wisdom to remain for generations upon generations for eternity. For he "never eats the bread of idleness" (Proverbs, Id.). For his bread, and his Torah, are not the bread of laziness, G-d forbid. This is Hashem Yisbarach. For Hashem Yisbarach consents to this, for He desires that everyone be brought close to Him. For 'He desires Chesed'. Therefore, 'Many women have done well, But you surpass them all', as explained above.

Oth 19

19. And this is (Genesis 37:9) "And this time, the sun, the moon, and eleven stars were bowing down to me". The sun and the moon are the aspect of giving and receiving, the aspect of Upper and Lower Intellect, the aspect of the Rabbi and the student. Because the tzaddik, who is the Rabbi, is called "sun" as it is written (Ecclesiastes 1:5) "The sun rises, and the sun sets". And our Rabbis of blessed memory expounded (Kiddushin 72b) until the sun does not set, etc. And the moon is the aspect of the student, who receives the light from his teacher, just like the moon from the sun and the eleven stars. This is the aspect of the distant souls who are brought close to Hashem Yisbarach, for they are very holy souls. However they initially were in the depths of the kelipot and they ascended from there in the aspect of the eleven ingredients of the incense, which are the aspect of the eleven stars, the aspect of (Daniel 12:3) "and those who lead the many to righteousness will be like the stars forever and ever". And they all bowed to me, because the great tzaddik rationalizes like this, until all the great and small, and all the distant, want to come close. And they all must receive from him, because we explained above that also the contractions themselves have the aspect of Upper and Lower Intellect. They have within them many, many levels. They also have within them the aspect of teacher and student, sun and moon, etc. They all must to subjugate themselves and to bow, and to nullify themselves before the very great tzaddik, the aspect of Yosef. Because he inserts the perception of G-dliness into them, as explained above.

Halakhah 5

Oth 1

יִתְגַּבֵּר כַּאֲרִי לַעֲמֹד בַּבֹּקֶר שֶׁיְּהֵא הוּא מְעוֹרֵר הַשַּׁחַר - One must strengthen oneself like a lion get up in the morning to awake the dawn.

This halachah is based on the lesson "Tik'u Tochacha" in Likutei Moharan Part II, Torah 8:1, see there all of that Torah from beginning to end, and we will take from there in brief related to our topic. The essence of the rectification is brought about by the tzaddik of great power who is able to pray a prayer in the aspect of 'judgment', like Pinchas did after the actions of Zimri, etc. All spiritual damage, G-d forbid, is caused by (Genesis 3:1) "the Serpent was clever". Because of this, there is an increase in sexual lust caused by a damaged mind. The intellect of the mind has three levels, corresponding to three walls that stand guard before this lust. However, when the evil forces of the Other Side are nourished by compassion, which is Da'at/Intellect, etc., then the intellect is diminished, etc., From there, this lust is increased, G-d forbid. Then the prayer, in the aspect of Din/Judgment, and the Other Side, wishes to swallow it, G-d forbid, which is why it is necessary that someone of great strength pray in the category of Din/Judgment, etc. Through this converts are made, and His Blessed Glory increases, for by this prophecy increases, etc., and by this the imagination is clarified. Through this, faith in the creation of the world is clarified, whose essence is revealed through Torah giving, for then all Jews merit prophecy, etc. Through this faith, we merit the renewal of the future world, in the aspect of (Psalms 92:3) "To declare Your loving-kindness in the morning and Your faith in the evenings", the aspect of (Lamentations 3:23) "Renewed each morning, great is Your faith". The renewal of the world is in the aspect of the Land of Israel, which is the revelation of providence, etc. Through this, the wondrous song of the future is evoked, etc., which is the aspect of 'the voice that waters the garden'. Through this, the nourishment of the soul increases, which is the aspect of fragrance, the aspect of awe to subdue physical nourishment, etc. This is the aspect of (Genesis 25:26) "His hand held fast to Esav's heal", etc. See there all of this very well, for it is very awesome.

Oth 2

All of this is the aspect of awakening from sleep, which is the aspect of the revival of the dead, the aspect of the renewal of the world. As we say every day upon awakening from sleep 'Who restores souls to the dead bodies'. For the essence of the aspect of awakening from sleep is evoked in the roots of all the aspects of rectifications, as seen above. For sleep comes about through the contraction of the intellect and the confusions which are evoked from the aspect of 'the Serpent was clever', which attaches itself to the kind through the sin of the first man, etc. Every person must struggle greatly with the thoughts in the mind to free them from the grasp of the 'Serpent was clever'. This is why we need sleep. For when the mind is confused because of this war/struggle, then we need to sleep, which allows the mind to rest. Then, the Other Side/forces of evil are able to rest upon the mind, for its main strength is when the mind is hidden/lessened/withdrawn, as seen above. Then the essence of the rectification is through the man of great power, as seen above, who can pray as din/justice, etc. Through this, all the intellect and wisdom are extracted from the Other Side and the 'waters of intellect' are revealed, the aspect of (Isaiah 11:9) "For the land shall be filled with devotion to the Hashem as water covers the sea". This is the aspect of awakening from sleep by extracting the da'at/intellect from the Other Side/forces of evil, and revelation of the waters of da'at, the aspect of 'For the land shall be filled with devotion to the Hashem as water covers the sea', etc. This is the aspect of awakening from sleep by extracting the da'at/intellect from the Other Side/forces of evil and returning to his place with a wondrous renewal, in the aspect of 'renewed each morning', etc. Therefore, the essence of the rectification of sleep is through the Kriyat Shema/Reading of the Shema in bed (i.e. "the bedtime shema") which one must read with great devotion/intention, as is written in the kavanot of the Ari z"l. For the bedtime shema is the aspect of prayer, in the aspect of judgment, as our Rabbis of Blessed Memory stated Berachot 5b) "Whoever recites the bedtime shema is as if he held a double edged sword in his hands". The essence is to attach oneself to the tzaddikim of the generation, the aspect of 'men of power/strength', as seen above, who can pray as justice. Through this one can strengthen oneself to rise at midnight. For the essence of rising at midnight is through the power of the tzaddikim, as seen above, whose prayers are justice, which from there evokes "the flame that strikes the rooster's wings" (Zohar Vayikra 27). This is the aspect of severities/גְּבוּרוֹת, through which one rises at midnight and wails over the destruction of the Holy Temple. All the kinot/prayers of wailing are the aspect of prayer as justice. For crying and kinnot are the aspect of judgments. Therefore, these prayers contain many arguments with Hashem Yisbarach, as it is written (Isaiah 63:17) "Why, Hashem, do You make us stray from Your ways, And turn our hearts away from revering You?", etc. "Where is Your zeal, Your power? Your yearning and Your love Are being withheld from us!" (Isaiah 63:15). Then many times we recite after this (Psalms 24:7) "so the King of glory may come in!", etc. Through prayer as justice, as seen above, which is the rectification of the mind, the aspect of awakening from sleep, as explained above, through this all the da'at/intellect, compassion, souls and holy sparks that were swallowed by the Other Side are extracted, until people repent and converts are made, etc. This is the aspect of what is written in the kavanot that in the first half of the night during sleep, the aspect of Malchut descends to the lower worlds, in the depths of the kelipot, to extract from there and elevate all the souls and holy sparks that fell and descended there, etc. And then at midnight, he cries out like a yearning 'hind', etc. In other words, all of what we see earlier is accomplished through the service of the tzaddikim of great strength, which are the aspect of (Psalms 103:20) "mighty creatures who do His bidding", etc. And through these souls, etc., which ascend, His glory is greatly increased, etc. For this reason, immediately after the lamentations which correspond to prayer as justice, we say (Psalms 24:7) "O gates, lift up your heads!", etc. "so the King of glory may come in!", etc. Then the essence of the revelation of His glory is through the fact that one rises at midnight, through 'the flame of fire which strikes the rooster's wings', etc., and we say lamentations over the destruction of the Holy Temple. All of this evokes prayer as justice of the man of strength, as seen above and through this His glory is increased and enhanced. Therefore we say many times 'so the King of glory may come in!', and this is 'Who is the King of Glory?', etc. For there is no explanation for what type of question this is? Who asks it? Who hears/answers? However, all of this is the idea, as seen above, that the Other Side, the aspect of 'the Serpent is clever' gains greater strength every time, to conceal and hide His Blessed Glory by trying to draw nourishment from the intellect in order to intensify sexual lust, as seen above, and nullify and confuse prayer, etc. All of this is the aspect of concealment of His glory. Just as by means of the rectification, as seen above, by extracting vitality from the Other Side/forces of evil, etc., His glory is increased and enhanced. The opposite is also true, G-d forbid. When those forces are nourished, G-d's glory is concealed. Therefore, after midnight, when one begins to engage in the rectification, as seen above, through the power of (powerful tzaddikim), as seen above, the we say, "O gates, lift up your heads! Up high, you everlasting doors", for these are the gates and openings of the Temple, which are the aspect of the gates and doors of a person's intellect - they must all be open so that the King of Glory can enter and reveal His G-dliness and Glory in the world, specifically and in general, in the mind and the heart of all people, so they may all recognize and know His glory. Then the above question is asked by something within - these are the evil and foreign thoughts that are in the heart of a person that arise from 'the Serpent was clever', that seduced Adam and Eve and all those who follow it, G-d forbid, as it is written in the Holy Zohar (Breishit Page 52) "Woe to the primordial serpent who murdered Adam and all the following generations". And they ask (Psalms 24:8) "Who is the King of Glory?". For it appears to them that they have already completely concealed His glory to such an extent that it is impossible that they very thought of it could enter our minds and hearts. Then we answer them immediately, "Hashem, mighty and valiant, Hashem, valiant in battle" (Id.). Specifically, mighty and valiant and specifically valiant in battle. At this moment we mention only His power and might, which is the aspect of the power and might of prayer as din/justice of the powerful tzaddikim who increase G-d's strength and power, as our Rabbis of Blessed Memory stated "We shall make G-d powerful" (Psalms 108:14). In other words, the might of the powerful prayer provides the main power for waging battle, the aspect of 'Hashem is valiant in battle'. Through this all vitality, all the souls, are extracted from the Other Side/evil forces, etc. For through this, G-d's glory is greatly increased and enhanced in the eyes of all. Therefore we immediately repeat 'Let the King of glory enter', and we finally conclude "G-d of Hosts is the King of glory forever" (Psalms 24:10). He will certainly accomplish His plan and reveal His glory in the eyes of all in the aspect of 'mighty and valiant', etc., through prayer as justice, as seen above.

Oth 3

Through the glory comes prophecy, which is the aspect of the Torah, which is comprised of all the ten levels of prophecy, etc. Thereby the imagination is refined, and thereby is the essence of the revelation of holy faith. This is the aspect of Torah study which we must engage in after midnight. For then, is the best time for the study of Torah, as is brought. The study of the Torah is at that time the aspect of evoking the prophetic spirit, as seen above. All of the levels of prophecy are comprised by the Torah, as explained above. Through the Torah, the aspect of prophecy, one merits the faith of the renewal of the world, and through this one merits the renewal of the future world, which is the aspect of (Psalms 92:3) "To proclaim Your steadfast love at daybreak, Your faithfulness each night"; the aspect of (Lamentations 3:23) "Renewed each morning, how great is Your faith", etc., as is brought there. This occurs every day. The light of the morning breaks through and shines every day after the darkness of the night, by virtue of all the rectifications, as seen above. Just like the creation of the world in general, which is called 'day', which is evoked by the rectification of faith at night - in exile, which resembles night, by virtue of the Jewish people strengthening themselves in faith in the midst of the darkness of the night, which is exile, all through the strength of the true tzaddik, the man of strength, as seen above. Because of this we merit to renew the world, etc., as seen above. Likewise, the same thing happens each day. Through the rectifications we saw above which are brought about through rising at midnight and engaging in Torah study at that time, etc., the light of day shines each morning, which is the aspect of the renewal of the world, the aspect of morning, from where the light of day shines each morning. All of this is the aspect of 'To tell of Your Chesed in the morning and Your faith at night', the aspect of 'Renewed each morning, how great is Your faith', which refers to the renewal of the world. The simple meaning refers to day and night, literally, for they are both one, and as explained above. Every Jew, to the extent he has merited to become attached to an authentic and powerful tzaddik, as seen above, and to engage in his strength and rectifications, as seen above, to arise at midnight, etc., as explained above. Likewise, he will merit to attain the light of the morning, in the aspect of the renewal of the world. The he will relate His loving-kindness and His goodness for him, etc., the aspect of 'To tell of Your Chesed in the morning and Your faith at night', etc., as explained above.

Oth 4

Through this comes the new song, as seen above, the aspect of (Psalms 98:1) "Sing to the LORD a new song, for He has worked wonders", etc. And from there (come) all the songs and praises that are said in the morning during Shacharit. Because all of the songs and praises of the present are drawn from the sound of the song of the future. This is the aspect of (Job 38:7) "When the morning stars sang together", the aspect of of the songs and praises which are awakened every day in the morning, which is drawn from the morning of the future, which is the aspect of the renewal of the world, etc.. which is evoked through prayer as justice, as explained above. And this is (Id.) "And all the sons of G-d shouted for joy". For all of this evokes through the sons of G-d, which is the aspect of judgment and the power of holiness. In other words, through the great and strong tzaddikim, as seen above, whose prayers are justice. Through this, the song of the future is awakened, from where is the aspect of 'And all the divine beings shouted for joy', and as explained above.

Oth 5

And this is 'One should strengthen himself like a lion to get up in the morning', etc. 'Strengthen oneself' specifically. For one needs great strength for this. The essence of awakening the sleep comes from the strength of the aspect of prayer, the aspect of Din/judgment of the person of strength, as explained above. This is that one should awake the morning star, the aspect of (Psalms 57:9) "Awake, O my soul! Awake, O harp and lyre! I will wake the dawn". In other words, to arouse the melody, as seen above, that the Ayelet HaShachar/morning star plays in the morning through the strength of the righteous, as seen above. Through their revelation of His glory, which is the aspect of 'Awake, O my soul! Awake, O harp and lyre! I will wake the dawn.', happy, happy is he who has a share in this. The essence is through the drawing close to the true tzaddikim, for His glory alone, not for his own glory, G-d forbid.

Oth 6

This is the aspect of washing of the hands in the morning when you wake up from sleep. Because the pure water of this washing is drawn down through the aspect of the revelation of wisdom, which is evoked through prayer in the aspect of justice, as we saw above. For this is the aspect of (Isaiah 11:9) "for the land shall be full of knowledge of the Lord as water covers the sea.", etc. That is the source of the waters for washing upon awakening. Therefore it is necessary to wash the hands specifically, for the essence of strength and might that is necessary to give to the hands so that they may strengthen themselves against 'the heel of the Other Side', in the aspect of 'he grabbed onto Esav's heel.' Specifically, 'hands', because the essence of the rectification is through the faith in the renewal of the word, which is the aspect of hands, the aspect of (Isaiah 48:13) "Even My hand laid the foundation of the earth, and My right hand...", etc. Therefore faith corresponds to the hands, as it is written (Exodus 17:12) "His hands were faith". Because the essence of faith is to believe that Hashem Yisbarach created the world from nothing (literally, 'something from nothing'), which corresponds to 'the hands', as it is written 'Even My hand laid the foundation of the earth, and My right hand...', etc. and to believe in the Torah and the practical commandments which must be done with the hands. Through this, one merits melodies, as seen above, which are the aspect of 'hands', the aspect of (I Samuel 16:16) "he will play with his hand, and it will be good for you." Through all of this we receive the power of Jacob's hands to subdue the heel of Esav, in the aspect of 'he grabbed hold of the heel of Esav'. (Genesis 25:26). His hand, specifically, as explained above. All of these is evoked through the waters of Da'at/Wisdom which is revealed through the prayer of the powerful person, as seen above. In them, we purify our hands after sleep and therefore, specifically the hands are purified, etc., and as explained above.

Oth 7

This is the aspect of the yahrtzeit, which is the day that one's mother or father died and on which one says Kaddish (Shulchan Aruch Yoreh De'ah Siman 376, Seif 5 in the Rama) and fasts (Shulchan Aruch Orach Chaim Siman 568, Siman 8). For then, the children engage in rectifying and elevating the souls of their mothers and fathers who have died. Death is the aspect of sleep. And when one rectifies and elevates them this is the aspect of resurrection of the dead, which is the aspect of awakening from sleep, the aspect of (Daniel 12:2) "Many of those that sleep in the dust of the earth will awake", the aspect of "and keeps Your faith to those that lie in dust" (Liturgy, the Amidah). Therefore the blessing of "resurrecting the dead", מְחַיֵּה הַמֵּתִים, begins "אַתָּה גִבּוֹר לְעוֹלָם אֲדֹנָי", "You are mighty forever Hashem". Because the essence of the resurrection of the dead is the aspect of renewal of the world through prayer in the aspect of justice, as seen above. This is the aspect of 'You are mighty', etc. (And as explained in another place, that all prayers require evoking the strength of the prayer, in the aspect of judgments, as seen above, which is the blessing 'You are might', etc.). Therefore one says Kaddish at that time, because the Kaddish is a very awesome and wondrous praise, as explained, 'for He chose a small piece to be affixed', etc., as it written in the Holy Zohar (Terumah 129) because Kaddish evokes the aspect of song of the future. Therefore the Kaddish begins 'in the world which He created according to His will'. In other words, the aspect of faith in the renewal of the world, which we believe that He created the world according to His will. 'May He establish His kingdom'; which is the aspect of the renewal of the future world. For then His Kingship will be revealed for all to see, as it is written (Zechariah 14:9) "And Hashem shall be King over all the earth; in that day...", etc. And this is 'Amen, May His great name be blessed for ever, and to all eternity, Blessed and praised', etc. 'above and beyond all the blessings, hymns, praises and consolations'. All of this is the aspect of the song of the future, as seen above, which is 'above and beyond all the blessings', etc. Therefore the children say this awesome prayer for the souls of their mother and father, to elevate them and rectify them. For the essence of their rectification is in the aspect of resurrection of the dead, the renewal of the world. This is awakened by the awesome prayer of the Kaddish, which is a song of the future, as seen above. This is the happiness that is hoped for. For then one recognizes Hashem Yisbarach and knows what the kosher tzaddikim achieved through their service. Happy is he who waits for this!

Oth 8

Therefore, we fast on the yahrtzeit, to overcome the nourishment of the body through fasting. For through all of what we saw above, one merits to subdue the nourishment of the body to the nourishment of the soul, as is brought there in the lesson as seen above. See the lesson there as seen above from its beginning to its end, and then you will understand our words, with G-d's help.

Oth 9

Therefore, this is our custom every year on the day of the death of our father or mother. For the cycles of the year which Hashem Yisbarach sets in motion, and the revolutions of the celestial bodies of the year are the aspect of the cycle of days. Just like in every day, there is day and night, evening and morning, similarly in general during the year there is summer and winter, which are in the aspects of 'day and night'. For in the winter, the nights are long, and winter is considered like 'night' compared to summer, which is considered like 'day' because its days are longer. And it is written (Psalms 74:16) "the day is Yours, the night also", etc. and (Psalms 74:17) "You fixed all the boundaries of the earth; summer and winter—You made them". All of the cycles of the year are in the aspect of the cycle of night and day, evening and morning, which is the aspect of the darkness of the exile, which is similar to night; and the light of redemption, which is the aspect of morning, the aspect of the world in general, which is called 'night' in relation to the renewal of the world, which is the aspect of the World to Come. This is the aspect of light of day, as is understood by the enlightened; all of this as seen above is itself one aspect. Therefore, when a cycle of a year passes over the soul of the dead, the children must engage in its rectification at the completion of the year, which is the aspect of a cycle of night and day. This brings about the rectification of the renewal of the world, which is the aspect of the light of day that comes after the darkness of night by virtue of the strengthening in faith throughout the darkness of the night. This is the aspect of the exile, the aspect of this world. For the deceased person, who was in this world, and now has to ascend to his place through all of the above aspects, which are the aspect of light, as seen above. Therefore, the children then devote themselves to its rectification through the Kaddish, etc., as explained above. Also, in each and every year there is a New Year, רֹאשׁ הַשָּׁנָה, which is the time for all rectifications. This is brought well in the lesson as seen above. For from Rosh Hashanah all the above rectifications are evoked for the entire year. And therefore, at the beginning of each year of the deceased soul, which is the Yahrtzeit, one must engage in the above rectifications, as explained above.

Oth 10

For the responsibility for the rectification falls on the children, for the essence is holy knowledge which is must be rectified through the above aspects. The Da'at/Knowledge is the aspect of Mercy, which is evoked from father to son, as is explained there in the lesson of our Rabbis of Blessed Memory (Breisheet Rabbah, Vayeira paragraph 54:2), "until here is a father's compassion for his son". And this is (Isaiah 38:19) "Fathers relate to children Your acts of grace". For the knowledge and the mercy correspond to each other (literally, they are one aspect) as explained above. Therefore the son specifically must devote himself to the rectification of his {fore}father(s). He must rectify the Da'at/Knowledge that is evoked from father to son. From there, the origin of their birth, everything is rectified in the above way. Through this, one merits the melody and the song of the renewal of the world, which is the essence of the rectification. For this, was a man brought into the world. And for this, the essence of the obligation and the mitzvah to leave {behind} children. This is all for the rectification of knowledge, as seen above. This is the rectification of faith, which is refined from generation to generation, in the aspect of (Psalms 100:5) "His faithfulness is for all generations"; the aspect of (Psalms 145:4) "One generation shall laud Your works to another"; the aspect of (Psalms 119:90) "Your faithfulness is for all generations; You have established the earth". For the essence of the {continued} existence of the world from generation to generation, {is} in the aspect of (Psalms 119:90) "You have established the earth, and it stands", is only for the refining of faith from generation to generation, the aspect of 'His faithfulness is for all generations', and as explained above. Blessed is Hashem forever Amen and Amen!

Oth 11

And this is what our Rabbis of Blessed Memory stated (Berakhot 15a) "Anyone who relieves himself, washes his hands, dons phylacteries, recites Shema, and prays as if he accepts the complete yoke of the kingship of heaven". 'Anyone who relieves himself' and postpones luxuries, this is the aspect of surrender and nullification of the nourishment of the body, for from there are all the luxuries. 'Washes his hands', this is the aspect of נְטִילַת יָדַיִם, washing of the hands, as seen above, via the waters of Da'at/Knowledge. 'Puts on phylacteries', this is the aspect of Da'at and the mentalities that one now merits through the tzaddik, as seen above, {because} he takes Da'at out of the Other Side, etc., as explained above. 'Recites Shema', this is the aspect of rectification of faith which is accomplished through this, as explained above. 'And prays', for now he rectifies prayer completely. For afterwards - after he forces himself to pray in the aspect of Din/Judgment in order to remove Da'at from the Other Side, as explained above - afterwards he rectifies the rectification of prayer like his own rectification, which is the aspect of Mercy and Da'at. This is the essence of the rectification of prayer, as explained above. The essence of prayer is to bring down חֲסָדִים, kindnesses, to arouse the aspect of renewal of the world, the aspect of (Psalms 89:3) "Your steadfast love, חֶסֶד, is confirmed forever". {This is} to awaken the song of Chesed which is greater at that time. This is the aspect of the increase of songs and praises which are said at the time of prayer, as explained above. Then certainly one receives the complete yoke of the kingdom of heaven. For through this the rectification of the renewal of the world is evoked, as explained above. Through this His Kingship and Ruler-ship is revealed completely, etc. The essence of the revelation of His Blessed Kingship will be then, as it is written (Zechariah 14:9) "And Hashem shall be king over all the earth in that day", etc. And it is written (Psalms 97:1) "Hashem is king! Let the earth exult"; "Hashem will reign for ever and ever!" (Exodus 15:18). Therefore there is much to say on the revelation of His Kingship in the future. From there we draw down the acceptance of the complete yoke of the kingship of heaven, right now, in accordance with our service. Everything is for this, to evoke upon us the holiness of the renewal of the world in this world of Action specifically. Through this, everyone will merit according to his portion, to sing, etc. {the song of} the renewal of the world, which is his portion in the World to Come.

Oth 12

Therefore the essence of the Exodus from Egypt is at midnight, as it is written there (Exodus 11:4) "Toward midnight I will go forth among the Egyptians". For the essence of the Exodus from Egypt was through the staff of Moshe and Aaron, which are the aspect of prayer, in the aspect of judgment, the aspect of "and cast it down before Pharaoh.’ It shall turn into a serpent.” (Exodus 7:9), etc., as explained above. Therefore the essence of the Exodus from Egypt was in the middle of the night. For then, the power of prayer in the aspect of justice is aroused, as explained above. This is what our Rabbis of Blessed Memory stated (Berakhot 3b) "Did David know exactly when it was midnight? Even Moses our teacher did not know exactly when it was midnight!"..."David had a sign indicating when it was midnight. [As Rav Aḥa bar Bizna said that Rabbi Shimon Ḥasida said:] A lyre hung over David’s bed", etc. This is how it still was after the exile, and therefore they still did not know to properly determine the aspect of midnight {except for} the reverence that is evoked from the prayer. But David is Messiah, and he merits this absolutely complete prayer. For through this the complete redemption will come, and there is no exile after it. This is the aspect of (Psalms 45:4) "Gird a sword on your thigh, O mighty one", etc. "nations shall fall under you, in the heart of the king's enemies. (Psalms 45:6). And the verse (Psalms 110:2) "The staff of your might the Lord will send from Zion", etc., which is brought there in the lesson above. Regarding prayer, it is said that the essence is on David/Messiah, about whom it is said "The word of the Lord to my master; 'Wait for My right hand, until I make your enemies a footstool at your feet.'" (Psalms 110:1). For he will finish the complete redemption, because he sits at the right of Hashem Yisbarach, until He makes his enemies a footstool, etc. Therefore David obtained the time of חֲצוֹת/midnight, for he was awakened through the prayer, as seen and explained above. This is exactly what is written there, {that} David had a lyre that was hanging above his bed and when it was midnight, a northern wind blew through it and played it. This is the aspect of the wondrous melody that was explained there, which was evoked through the prayer as it is written there. Therefore, he was awakened via the northerly wind specifically, which is the aspect of strength/severities, the aspect of prayer in the aspect of judgment as seen above. That is how David knew that it was truly midnight, for the essence of the aspect of midnight, which is the aspect of the awakening from sleep, the aspect of redemption. For the exile is called sleep "in the darkness of night". And the redemption is called awakening from sleep, as it is written (Psalms 78:65) "And the Lord awoke as one asleep". All of this is evoked through the prayer in the aspect of judgment, as seen above. For this is the strength to awaken in the middle of the night, as explained above. From there, the sound of the melody is aroused, as seen above, on David's lyre through the northerly wind specifically. And therefore through this specifically he knew it was really midnight and he arouse and studied Torah, for all of this is one aspect, as explained above.