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+{
+    "language": "en",
+    "title": "Likutei Halakhot",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ליקוטי הלכות",
+    "categories": [
+        "Chasidut",
+        "Breslov"
+    ],
+    "text": {
+        "Author's Introduction": [
+            "1. The introduction from the author, may his righteous and holy memory be for a blessing, which he wrote himself:",
+            "2. "
+        ],
+        "Orach Chaim": {
+            "Laws of Morning Conduct": [
+                [
+                    [
+                        "1. [You] should strengthen yourself like a lion to wake up in the morning to the service of his Creator, to arouse the dawn. GLOSS:  \"I have set the Lord before me always\" is a major principle of the Torah, etc.",
+                        "2. As it said in the words of Rabbeinu z\"l (in Likutei Moharan 282) that when man begins to examine himself and sees that he is very far from Hashem, may He be blessed, and he is full of sins and many flaws, and it appears to him that he is far from good(ness), then he is required to search and seek and find within himself some goodness. How can it be that he did no good {act} all his days? And then he will see that even the little {bit of} good that he did is full of injuries, because it {he} is mixed {up} with much waste, even then it is impossible that there is not even a single good point in any way. And therefore he searches and finds within himself another bit of good, and even if this bit of good is also mixed with much waste, even so in any case he has within him some point of good. And then he will search and find within himself other good points and because of this he judges himself on the side of worthiness and finds within himself even more good points, even though he did what he did and damaged what he damaged. Because of this, he in truth goes out from {the side of guilt/}obligation and enters the side of true worthiness. And because of this he can merit repentance, and this is the aspect of (Psalms 37), \"and yet a little and the evil is no more\", etc. Through that little thing where there is no evil, through this and the meditation  {he is transformed to a good person}, etc, 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 melodies are created. 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 one must judge others to the side of merit, even if he is a completely 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:\n"
+                    ],
+                    [
+                        "This is the aspect of awakening from sleep, for when a man sees he is far from Hashem Yisbarach, etc., this is the aspect of sleep, which is 1/60 of death. And when he searches and requests and finds within himself some good point, then he enlivens and gladdens himself and rouses himself to the service of Hashem Yisbarach because of this. This is the aspect of rousing from sleep, and this is the aspect (Psalms 3:2) \"Hashem, my foes are so many\", etc. These are the enemies of the soul which are the sins and flaws of everyone. [That] this is the essence of \"the problems of man\". And when they overcome a man, G-d forbid, then they want to defeat him completely, G-d forbid. [It is] like he has no more hope, G-d forbid. And this is (Psalms 3:3) \"many say of me, “There is no deliverance for him through God, Selah\"\". And then he is in the aspect of sleep, as is stated above. And this is (Psalms 3:6) \"I lie down and sleep\" as this is the aspect of sleep, as is stated above. However, truthfully, a man  is forbidden from despairing, and he must strengthen and rouse himself from sleep by the little [point] of good he yet finds in himself. And this is (Id.) \"and wake again, for the LORD sustains me\". That I strengthen myself and rouse myself from slumber, because I will not despair at all because \"the LORD sustains me\".  Because [regarding] the point of goodness man finds within himself, this is the aspect of \"G-dliness\", so to speak, for all the good is from Him, may He be blessed, because the Torah and Israel and Hashem are all one. We find, when Israel possesses some good point, in other words some Mitzvah or good thing, this goodness is complete unity with Him, may He be blessed, because (Psalms 145:9) \"Hashem is good to all\". And as it is written (Psalms 34:9) \"Taste and see how good the LORD is\". Because all of the good that is found in every place he is, is all from Him, may He be blessed. And this is \"the LORD sustains me\", the point of goodness that I found inside of me, which is the aspect of \"G-dliness\", the aspect of \"Hashem is good to all\". This is what supports me and wakes me up from my slumber. And then (Psalms 3:7) \"I have no fear of the myriad forces arrayed against me on every side\", for I do not fear them, even though there are many flaws and sins that are upon me to destroy me, G-d forbid. For from the moment I find [another] point of goodness inside me, because of this I awake from my slumber, and because of this I, in truth enter, to the side of merit; and because of this I merit repentance, etc as explained above. Because all the evil is rejected from before the bit of goodness he finds in himself, and [he] enlivens and elevates himself by this. Because a little bit of light dispels much darkness, as is known. And this is the aspect of (Psalms 139:18) \"I end—but am still with You\". Because of the other bit [of goodness] of mine, etc., in other words the good point as explained above. The aspect of (Psalms 104:33) \"all my life I will chant hymns to my G-d\", and this is \"He is still with me\". In other words, [because of] that other little bit [of goodness in me] He is still with me, as explained above. Because of this \"I end\", because this is the aspect of waking up from slumber, as explained above."
+                    ],
+                    [
+                        "And this is the aspect of (Psalms 57:9) \"Awake, O my soul! Awake, O harp and lyre! I will wake the dawn\". Which means, that one must rouse himself from his slumber and his stumblings. And by what will he rouse himself? By the good points that he then finds in himself. And this is 'I will wake the dawn', because the good point is in the aspect of <i> Shachar, </i>'dawn', in the aspect of (Song of Songs 1:5) \"I am dark, <i>Shechora </i>, but comely, O daughters of Jerusalem. From the heat of this (good point) mixing with much rejection and many flaws that afflict this person, because of this he resembles being <i> Shechora, </i> dark, because he is besieged by darkness/sadness (being) with him, G-d forbid. However, when he judges himself to the side of merit and rouses and finds within himself the point of goodness, as explained above, then she says 'I am dark but comely'; do not view me as dark, etc. Because the darkness is not from me, etc. Like Rashi explained there that the good point within himself which a person has, even among the sinners of Israel is 'comely' and very fine; only that the darkness covers her. However, when she rouses herself she says, 'I am dark but comely, do not see my darkness'. Because to me, I am very comely. And this is the aspect of what our Sages of blessed memory said (Midrash Song of Songs 1:5) 'I am dark due to the incident with the (golden) calf, and I am comely by making the Mishkan'. In other words, even though I have many sins and I am very far from Him, may He be blessed, and this is the aspect of the incident with the calf, which includes all the sins in the world, because (Chulin 5) 'whoever partakes in idol worship is as if he violated the entire Torah', even still \"I am comely in the making of the Mishkan, this being the little bit of good I yet found within myself. Because right after the incident with the (golden) calf we were commanded regarding the work of the Mishkan, because it (became) the Will of Hashem, may He be blessed, through Moshe - who gave his soul over them, and prayed for them. Moshe was able to find a good point even in the smallest of small (meaning the lowest of the low type of person), as is brought in the words of our Rabbis, of blessed memory several times. And because of this, he was able to pray for them even though they violated the entire Torah in the incident of the calf. Despite this, he (Moshe) found in them good points. And therefore Moshe said (Exodus 32:11) \"“Let not Your anger, O Lord, blaze forth against Your people\", etc. - because he found the good in them. Thus the evil was completely rejected, as explained above. Therefore he said 'Let not Your anger, O Lord, blaze forth against Your people', because the evil is nothing next to the little bit of good that is still in them. And Hashem Yisbarach acceded to him and His anger subsided, etc. Then Hashem Yisbarach taught Moshe the order of prayer and arranged for him the 13 principles of mercy, and this is (Exodus 33:19) \"And He answered, “I will make all My goodness pass before you\", etc. He taught and revealed to him all His goodness, may He be blessed, so to speak, so he will know that Hashem Yisbarach is good to everyone always, and He can rouse the good in the bad (i.e. \"bad\" people) and enter them into the side of merit and to remember them in repentance. And this is the aspect of the 13 Attributes of Mercy, the aspect of (Exodus 34:6) \"G-d, G-d, a G-d compassionate and gracious\", etc. Hashem Yisbarach is full of mercy and is good to all and slow to anger to the righteous and the wicked; His is a rod of lovingkindness and He judges all on the side of merit and He finds the good point even in the sinners of Israel. And because of this He judges them on the side of merit, as explained above. This is the aspect of \"extending kindness to the thousandth generation\", which is the aspect of kindness, in other words that which staff of kindness that He, may He be blessed, has and Who judges on the side of merit, and finds the good points, as explained above. This is the kindness (Chesed) that He extends and sweetens to the thousandth generation; in other words, even though this (person) has against him thousands and myriads of blemishes/flaws which blemish the person, still the little bit of good that is found by kindness, as explained above, dispels all, as explained above. And by this - \"forgiving iniquity, transgression\", etc. Because of this he enters in truth to the side of merit, etc., as explained above."
+                    ],
+                    [
+                        "1. And then, when Hashem Yisbarach acceded to Moshe['s prayer] because of finding good in all Israel, even after the sin of the Golden Calf, as explained above, because Moshe was completely good, in the aspect of (Exodus 2:2) \"when she saw how good he was\". Therefore he always had the strength to find the good in everyone, even in the sinners of Israel, as explained above. And because of this, Hashem Yisbarach acceded to [his prayer], as explained above. He therefore commanded them regarding the erection of the Mishkan, that everyone will bring whatever contribution that is in his heart [to bring] for the building of the Mishkan, because the good in everyone awoke. Everyone according to the good he has brought whatever contribution in his heart to bring for the building of the Mishkan. Because the Mishkan was built from all the good that came out of everyone of Israel, and this is in the aspect of (Exodus 25:3-4) \"gold, silver, and copper; blue, purple, and crimson yarns, fine linen etc\" that each and every one brought according to the good point within him. Because gold, silver, and copper etc and in the aspect of the Upper Colors, which are the aspect of the good that is in all of Israel. This is the aspect of (Isaiah 49:3) \"Israel in whom I glory\", for [the Jewish people] are comprised of many colors [see Likutei Moharan 38:5]; these are the good points that are in all of Israel. A good point, even in the lesser [ones] which is found in them what is lacking in their friend, as explained elsewhere. Hashem Yisbarach takes glory in them, as explained above, and this is the aspect of the colors that were in the Holy Temple and the Mishkan, the aspect of gold and silver, etc. that everyone brought from contributions of his heart. Because all the good points were included there, the aspect of Upper Colors that are in each and every Jew. And therefore, after the incident of the Calf, Moshe had to search and find the good points that are in each and every Jew, as explained above. Therefore, they were specifically commanded regarding the building of the Mishkan, because the Mishkan was built from these good points, as explained above and brought above. And this is \"I am dark\" - from the sin of the Golden Calf, but \"I am comely\" - from building the Mishkan from the good points I found within me, the aspect of building the Mishkan, as seen above. And this is understood from the words of Rabbeinu, as explained above, that from the good that is found in every Jew, by this the Mishkan was built. Therefore, a person who is able to find the good in every Jew is the aspect of Chazan (cantor), as explained above. He knows all the aspects that are involved in the idea of the Mishkan from all of the tzaddikim, as explained above, because of the good, as explained above. In this link yourself well in the words of Rabbeinu, as explained above. See there well. "
+                    ],
+                    [
+                        "1. And this is (Psalms 57:9) \"Awake, O my soul! Awake etc\". By what are you able to awake? By \"I will wake the dawn\". (Id.) By the means which I awake the dawn - that is, the point of goodness, which is the aspect of 'dawn', the aspect of 'I am dark yet comely' -  because of this I am able to wake from my sleep and my falling, etc as explained above. This is the aspect of 'Awake, O harp' etc. (Id.) Because by this we make melodies, the aspect of (Psalms 104:33) \"all my life I will chant hymns to my G-d\" as explained above. ...",
+                        "2. This is hinted at in the words of the Shulchan Aruch: 'Strengthen yourself like a lion to rise in the morning to serve your Creator'. Man must strengthen himself to awake from his sleep and failures. And by what does he awaken? Because he will wake the dawn, this is as explained above that he awakens the good points, which are the aspect of 'dawn', the aspect of awakening the dawn. And by this he will awake from his slumber and (his) failings, etc. as explained above. This is the aspect of 'arising in the morning'. Because the essence of the awakening from slumber discussed above is by the aspect of (Zohar Miketz 203) 'the morning of Avraham, the man of Chesed, in other words by the fact that he tilts the scales in favor of Chesed, and judges himself to the side of merit, as explained above. And because of this Avraham converted converts, because he tilted the scales in favor of Chesed and found a good point in everyone and by this he brought everyone closer to Hashem Yisbarach. This is what the commentaries rely on, (Psalms 16:8) \"I have set Hashem before me always\". In other words, I always place and set Hashem before my eyes, because even though I am far from Him, Yisbarach, even so Hashem is before me (i.e. mindful of me) always in every place, because I found in myself a point of goodness, as explained above. This the explanation of the verse (Psalms 16:8) \"I have set Hashem before me always; He is at my right hand; I shall never be shaken\". In other words, I am always mindful of Hashem even (if I am) in the lowest levels, G-d forbid. Because \"He is at my right hand\". Because by the aspect of 'right'/Avraham/Chesed I will never be shaken, in the aspect of (Psalms 94:18) \"When I think my foot has given way, Your faithfulness, <i> [Chasdechah] </i>O LORD, supports me\". By the aspect of Chesed; in other words tilting the scales in the merit of Chesed and judging yourself to the side of merit and yet finding within yourself some good point. By this you can set Hashem before you always. And because of this you will never be shaken. And this is (Psalms 94:19) \"When I am filled with cares, Your assurance soothes my soul\". In other words, when the many thoughts confuse me and seek to destroy me, G-d forbid, because of (my) many flaws (i.e. sins), etc., then 'Your assurance soothes my soul'. This is how Hashem comforts him, by helping him to find some good point within himself. This is his comfort, and by this, his soul is soothed, etc., as explained above."
+                    ],
+                    [
+                        "1. We find that the essence of the aspect of 'awakening from slumber' is by the good points that he finds within himself even when he, G-d forbid, is in the very lowest level, etc., as explained above. Because of this, he forms melodies, etc., as explained above. Because at night, when it is time to sleep, the Shechinah (G-d's Presence) clarifies inquiries, as is known. This is hinted at as brought above that strengthening yourself is the aspect of the slumber upon man. Therefore it is necessary to request, to search out and to find good points within oneself. By this he will awake from his slumber as explained above. This is the aspect of (Psalms 77:7) \"I recall at night their jibes at me; I commune with myself; my spirit inquires\". Because at night, in darkness - the aspect of sleep, then \"I commune with myself\" and seek the good spirit, the aspect of the good point. By this melodies are made, as explained above, the aspect of 'I recall at night their jibes at me', as explained above. By this, when one strengthens himself to awake from his slumber by the good points that he found within himself, as explained above, this is the essence of the tikkun (the correction) of prayer. The essence of prayer is solely to merit to find within oneself points of goodness, in the aspect of (Psalms 146:2) \"I sing hymns to my God while I exist\", as explained above. This is the aspect of the order of the prayers; in the beginning we say the passages related to sacrifices and incense. They are the aspect of inquiries that are found and good points clarified, even from the aspect of vulgarity from the lowest (level of) creation, as is known. This is the essence of the aspect of the sacrifice, to raise (one) from animal to man. And this is the aspect of incense, that has within it <i> Chelbana </i>, 'galbanum' and as our Rabbis of blessed memory taught from this (Keritot 6b), that all prayer that does not include the prayers of the sinners of Israel is not a prayer. The essence of prayer is in the aspect of incense, which clarifies and finds good points, even in the sinners of Israel, in the aspect of 'galbanum' as explained above. This is the aspect of the eleven spices of incense. In other words, ten spices minus galbanum, this is the aspect of the ten types of singing that is accomplished because of the clarification of and finding the good in the sinners of Israel, the aspect of 'galbanum' as explained above.",
+                        "[<i>Translator's Note: This is what Rebbe Nachman z\"l means: the incense was comprised of 11 spices, one of which was galbanum, which had a foul smell. All 11 spices together are what constitute \"incense\". If one is missing, it is not \"incense\". Similarly, the sinners of Israel, which are the aspect of 'galbanum' are an integral part of the whole of the Jewish people. Without them, the Jewish people are not whole, their prayer is not complete. - Rav Mordechai Leib Rothenberg, Shli\"ta</i>]"
+                    ],
+                    [
+                        "1. When we recite the verses of the sacrifices as if we brought them, as our Rabbis of blessed memory stated, \"Whoever studies the law of the Olah (burnt offering) is like he brought it himself\", etc. The essence of the Tikun of the sacrifices is in the aspect of speech to elevate it from the silent/inanimate to grow to the living word. Because the good points, when they are elevated from a place that elevates it from the lowest levels, the essence is that it is elevated to the aspect of speech. Initially, things are not clear, and the good must be recognized from the heat of the evil that covers it. This is the aspect of a mute that has no speech, in the aspect of (Psalms 39:3) \"I was dumb, silent; I was very still\", etc. When the good is revealed, as explained above, then the essence of the revelation of the good and its elevation is the aspect of speech, and this is the aspect of (Song of Songs 2:14) \"O my dove, in the cranny of the rocks\". This is the aspect of of the good point which is the aspect of a wondrous 'dove' who is complete with its partner, and never separates from him forever, etc., as our Rabbis of blessed memory stated (Midrash Shir Hashirim 4). Because the good point that is in everyone, even the lowest of the low, is always firmly attached forever to Hashem Yisbarach in every place that she is. And if she falls, G-d forbid, in the depths of the Kelipot that surround her on all sides - the aspect of 'O my dove, in the cranny of the rocks', \"Hidden by the cliff\" (Id.) in absolute concealment - then Hashem Yisbarach says to her (Id.) \"Let me see your face, Let me hear your voice; For your voice is sweet And your face is comely\". Even though you are in the most hidden rung, even then you yourself are very 'comely' in the aspect of 'I am dark yet comely', as explained above. Therefore, reveal yourself and see your countenance, because you are yet 'comely'. The good point [in you] is always 'comely' and therefore 'Let me see your face, Let me hear your voice'. In other words, reveal and find beautiful sights of the good points, and by this 'Let me hear your voice'. Because of this you will merit \"to speak\", and then you will be able to speak praises and prayers of thanks to Hashem Yisbarach, where before you were not able to speak at all, as explained above. This is (Song of Songs 8:13) \"O you who linger in the garden, A lover is listening; Let me hear your voice\". And Rashi interprets 'lingers in the garden', between the nations, etc, the aspect of the good points, which sit and rest between the nations, which are the evil desires and blemishes, etc, as is brought in another place (Siman 36). And Hashem Yisbarach desires their voices, and this is  'A lover is listening; Let me hear your voice'. Because Hashem Yisbarach desires that the good points be revealed and listens to their voices with song and praises to Hashem Yisbarach as explained above. This is the aspect of the sacrifice which elevates the good points to the aspect of speech, as explained above. Therefore, he who studies the law of the Olah sacrifice is as if he brought it, etc, because the essence of the Tikun of the sacrifice is in the aspect of speech, as explained above."
+                    ],
+                    [
+                        "1. This is the aspect of (Megillah 3) \"the priests in their service and the Leviim in their duchan (platform) and Israel in their midst\". The essence of the Tikun of the sacrifice, by which he searches and clarifies the good point from among the waste, the aspect of animalism, is by the Priest, the man of Chesed. Because by tipping the scales to Chesed and judging to the side of merit, because of this one finds good points in all the lower rungs, and this is the aspect of the sacrifices, as explained above. Therefore, all of the Tikunei of the sacrifices are accomplished through the Kohen, the man of Chesed. He is the aspect of Avraham, as it is written (Psalms 110:4) <i>\"You are a priest forever\" </i>, as explained above. By this melodies are formed, as explained above. This is the aspect of the Leviim on their platforms, who conducted songs on the duchan (platform) while the sacrifices were offered. By the aspect of the sacrifice which is brought by the Kohen, the man of Chesed, this is the aspect of clarification and finding good by tipping the scales to Chesed, by creating melodies, as explained above. And 'Israel in their midst' who were learning Torah, this is the aspect of speech, by which there were able to elevate good to speech, which is the essence of its elevation, as explained above. Therefore the people of the watch would read the portion of Breisheet (Taanit 26a) and the portion of Ha'azinu, because the acts of Creation are the essence of the clarification of the goodness, in the aspect of \"In His goodness, He renews each and every day the acts of Creation\" (Weekly Morning Prayers). And this is the aspect of \"For it is good\" which He said on each of the six days of Creation\". Before the Tikun of the acts of Creation, as it says (Genesis 1:2) <i>\"the earth being unformed and void and darkness\" </i>, this is the aspect of the strengthening of the evil that covers the good, and the Tikun [for this] is through the aspect of (Id.) <i> \"and a wind from God sweeping [over the water]\"</i>. This is the spirit of Mashiach, which is the aspect of 'goodness'. Because all of the good points that are found within each and every Jew, this is the aspect of the shining of Mashiach; the essence of goodness is Mashiach, the aspect of Moshe, in the aspect of (Ruth 3:13) <i> \"Then in the morning, if he will act as a redeemer, good! let him redeem\".</i>. By the aspect of \"the spirit of G-d\", the spirit of goodness, the aspect of the spirit of Mashiach, by this is the essence of the subsistence and building of the world. Because of this - because of the good points that are found in the midst of \"unformed and void\" - (Genesis 1:3) <i> And G-d said 'Let there be light'; and there was light\". </i> And therefore, (Id.) <i> \"G-d separated the light from the darkness\". </i> etc. By the good point one truly enters to the side of merit, and then the light is redeemed and the darkness is separated and removed from the light, the evil from the good, etc., as explained above. We find, that the essence of the Creation of the World is through finding and clarifying the good point, as explained above. And this is the aspect of (see the introduction to the tikkunim) \"the color of the mishkan is the color of the works of creation\"; because the Mishkan is also from the aspect of goodness that is clarified, etc, as explained above. This is what the people of the watch were involved with; they used to stand by the sacrifices with the 'acts of creation', because the sacrifice is the aspect of the 'act of creation', which is the aspect of clarification of the goodness etc as explained above. Therefore the sacrifices were brought in the Mishkan or Holy Temple, because the Mishkan and the Holy Temple were also built by the 'clarification of goodness', etc as explained above. This is the aspect of (Deuteronomy 3:25) <i> \"that good hill country\" </i> which was said of the Holy Temple. This is the aspect of the portion of Ha'azinu which the people of the watch read. Because the portion of Ha'azinu is the song that Moshe Rabbeinu promised, that by this song the Torah will not be forgotten, as it is written (Deuteronomy 31:21) <i>\"this poem shall confront them\" </i> etc. Even in absolute concealment, the aspect of (Deuteronomy 31:18) <i> \"Yet I will keep My countenance hidden\" </i> this song will be a witness, because the song hints that even if Israel is very far from Hashem Yisbarach in absolute concealment, even so they are close to Him, may He be blessed. Because He has yet found within them, even the lowliest, good points, as explained above. This is the aspect of (Deuteronomy 32:9) <i> \"For the LORD’s portion is His people, Jacob\" </i> etc. he found [us] in the desert. Even in the desert and the unformed void 'the LORD’s portion is His people'. In other words, the aspect of the good points, which are the aspect of 'the LORD’s portion is His people' etc. Therefore, they read the portion of Ha'azinu by the sacrifices, as explained above. By this the portion of Ha'azinu is called 'a song', as it is written, 'then this poem', etc. From the good points, as explained above, that are found in the desert and the unformed void, etc., as explained above, from this a melody and song are formed, as explained above. After the recitation of the passages of sacrifices and incense, which are the aspect of 'clarification and finding good points even in the lowest rungs', as explained above, after this we recite Pesukei d'Zimrah, because of the good points, as explained above, melodies ae formed, the aspect of 'I will sing [praises] to my G-d in my midst'. Specifically, 'I will sing', as explained above. This is the aspect of Pesukei d'Zimrah. which are the aspect of the songs and melodies that are formed through the clarification and finding of the good points that are in the lowest levels, as explained above. Therefore we say in the middle of Pesukei d'Zimrah the verse 'I will sing [praises] to my G-d in my midst', as seen above and explained above."
+                    ],
+                    [
+                        "1. And afterwords (i.e. after Pesukei d'Zimrah) we say the blessings of the reading of the Shema and bless Hashem Yisbarach on the renewal of Creation which is renewed with goodness each day always. This is the aspect of the building of the Mishkan, which was built from the good (points) as explained above and brought above. Because 'the form of the Mishkan is like the form of the works of creation' as explained above. This is the essence of the rectification (Tikun) of prayer, as it is written (Isaiah 56:7-8) <i> \"For My House shall be called A house of prayer for all peoples. Thus declares the Lord G-D, Who gathers the dispersed of Israel\" </i> etc. The essence of the building of the Holy Temple is because Hashem Yisbarach 'gathers the dispersed of Israel', because He finds good points in the rejected and the lost and gathers them into the holiness. By this, the goodness that will be gathered in at the time of the coming of the redemption, (May it be) speedily in our days, the Holy Temple is built, the aspect of 'this good mountain', as explained above. There is the essence of the rectification of prayer, as explained above; because the essence of prayer is only by this - by the good that is found, as explained above. Therefore, before prayer we say (the passages of) the sacrifices and Pesukei d'Zimrah; that is the clarification of the good points, etc. From this we form melodies and songs as explained above. And after this, we build a Mishkan (sanctuary) from this, for there is the essence of the recification of prayer. And this is the aspect of the blessings of the reading of the Shema, which are the aspect of 'halls of holiness'. Therefore we say this: 'And in his goodness he renews each day, always, the works of creation' (from the morning liturgy). Because the form of the Mishkan is the form of the works of Creation, as explained above. From there, from the aspect of 'Mishkan', the young ones receive the breath of their mouth which has no sin. This is the aspect of the Shema, the aspect of (Deuteronomy 6:7) <i> \"Impress them upon your children\" </i> etc., and <i>\"Teach them to your children to speak of them\" </i> etc. Because the essence of the aspect of the Shema is from the aspect of 'the good that is clarified', as explained above. By this is the uniqueness of 'For the sake of the unification between the Holy Blessed One and His Shechinah', by the elevation of Mayin Nukvin (feminine waters, a Kabbalistic term), which glorifies the Shechinah, so to speak, \"“See what a child I have come to You with” (Zohar III, 13a). (<i>Translator's note: See also Likutei Moharan 260:1</i>). All of this is because of the finding of good points even in the sinners of Israel. Because this is the aspect of the elevation of mayin nukvin ('feminine waters'), to elevate the holiness from the deep, deep Kelipot (<i>translator's note: Kelipot are the \"shells\" or \"husks\", i.e. the representation of evil or impure spiritual forces in Jewish mysticism - Rav ML\"R Shl\"ita</i>). By this it becomes more and more wondrous, because this is the essence of the Honor (Kavod) of Hashem Yisbarach, as our Rabbis of Blessed Memory wrote many times. As it is written in the Zohar (Yitro page 67), \"When Yitro came, specifically then-onward was the name of the Holy One, blessed-be-He, raised and honored,\". Specifically 'when you shall rise' and elevate the good points that were banished very far down, by this specifically the Shechinah is most glorified, so to speak. By this, the Holy One Blessed Be He and His Shechinah are unified, the aspect of 'Hashem is our G-d, Hashem is one' as is known. And this is the aspect of (Exodus 26:6) <i> \"So the Tabernacle became one\" </i> . Because all the good points are (then) included in His Holy Unity. Then one can begin to pray the 18 (refers to the Amidah, or Shmoneh Esrei), and one begins \"Hashem, open my lips\", etc. Because of all that was explained above, specifically one can begin to pray by having found the good and 'making a Tabernacle' etc., as explained above. Then one can begin to open one's mouth to speak. This is the essence of the elevation of the good that is elevated to the aspect of speech. Therefore, we request regarding this, \"Hashem, open my lips\", etc. "
+                    ],
+                    [
+                        "1. And this is like wearing clothes, that it is necessary to hold the clothing on the right side, and always strengthen the right upon the left, for the main thing depends on the aspect of the right, in other words, that one tilts the scales towards Chesed (mercy) and finds in himself some good points. And through this he awakes from the sleep as mentioned above. And through this clothes are made 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 down. For through the good points that are revealed, the aspect of (Isaiah 49:3) <i>\"O Israel in whom I will be glorified\"</i>, — specifically in them will Hashem Yisbarach, be glorified, so to speak, as mentioned above. Through this clothes are made, like clothes of glory, clothes of honor, and this is like tzitzit and tefillin which are like clothes for the soul, like (Zohar Bereishit 23) \"’For that is his only clothing, it is his garment for his skin’ — this is tzitzit and tefillin\" which are made from the good points which are clarified at night in the aspect mentioned above as is understood in the books. The main aspect of clothing, like clothes of glory, the inclusion of the colors, is made from the aspect of good points that are clarified, which are like the inclusion of the colors as mentioned above. And therefore (See 2:4) one must strengthen the right (side) at the time of dressing, for all this is drawn from the aspect of right through tilting the scales towards mercy, through which one finds good points etc. And through this are made clothes, as mentioned above."
+                    ],
+                    [
+                        "1. All the blessing of the morning hints to this, that one praises Hashem Yisbarach, that He helps him find in himself good points in order to awake from his sleep and his falling. And this is like \"Who gives the rooster understanding, to discern between day and night,\" for the good point is the aspect of 'day'. And the bad is the aspect of 'night' and darkness. And through this, that he finds good points and then the bad is separated and then one separates between day and night. And this is the aspect of \"to discern between day\" etc. and this is the aspect of \"Who has not made me a gentile\" etc. For if he would not find in himself the good point, he could fall completely, G-d forbid, and would become a gentile, G-d forbid. But now through awakening and being strengthened through Hashem Yisbarach, helping him find in himself a good point, as mentioned above, therefore he thanks and praises Hashem Yisbarach that he \"did not make me a gentile,\". This is the aspect of \"who opens the eyes of the blind...releases the bound... straightens the bent.\" For initially, at the time of his sleep and his falling he was like a blind one searching in the dark. And he was really in prison 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 bent-ness etc. For through this he actually merits to go out from the side of liability to the side 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 Chesed (loving-kindness), as mentioned above. And this is why he seals (finishes) it with \"who bestows good mercies.\" For everything is through the mercy, the aspect of (Zohar Miketz 203a) \"the morning of Avraham\" through tilting the scales towards mercy as mentioned above."
+                    ],
+                    [
+                        "1. And this is like the four Parshiyot [that we read before Purim and Pesach]: Parshat Shekalim, the aspect of charity, for charity is the aspect of \"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 (Isaiah 41:2)<i>\"Summoned him to His service\" </i> . Since through charity one can call the good that falls into the lowest level, in the aspect of feet, in the aspect of (Ruth 3:4) <i>\"and uncover his feet, and lay down\"</i>. And likewise hinted in the words of Rabbeinu 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 Yisbarach. And this is like the Shekels of voluntary contribution towards the Tabernacle. For the Tablernacle is built from the aspect of the good that is collected etc. as mentioned above.",
+                        "2. And afterwards one reads Parshat Zachor, which is the aspect of the war of Amalek. For through this one finds the good, as mentioned above. And through this Amalek is surpressed, [Amalek] is the force of the Other Side which strengthens itself, G-d forbid, to cast down the weak ones in Israel as if they have no more hope, G-d forbid. In the aspect of (Deuteronomy 25:18) <i>\"he surprised you on the march, all that were feeble... when you were famished and weary\" </i> etc. Since he wants to strike the feeble ones, i.e. weak of strength, to cast them down, G-d forbid, which is the aspect of \"and cut down all the stragglers in your rear\", etc. But when one merits to find in oneself a good point, even at the time of his fall, G-d forbid, through this he suppresses Amalek. And therefore after Parshat Shekalim, which is the aspect of 'the awakening of the good' as mentioned above, we read Parshat Zachor, for through this one suppresses Amalek, as mentioned above.",
+                        "3. And afterwards we read Parshat Parah, which is the aspect of return, like (Midrash Rabbah Parshat Chukat) <i>\"Let its mother [the red heifer] come and wipe up after its son [Golden Calf],\"</i> for through the good points that one finds, through this is suppressed the evil, the aspect of Amalek. And through this one merits in truth to return, as mentioned above. And this is the aspect of (Zohar Chukat 180b) a red heifer, faultless. Red — this is harsh judgement. Faultless — this is loose judgement. I.e. when one is in the aspect of harsh judgement, when the evil strengthens itself, G-d forbid, which is like harsh judgement, G-d forbid. Then it is necessary to loosen the judgement through finding in oneself yet some good point. And this is the aspect of (Numbers 19:2) <i>\"in which there is no defect and on which no yoke has been laid\"</i>. For the good point is like the faultless dove which has not any defect. For she is nice and beautiful, in the aspect of 'I am dark. but comely' etc. as mentioned above. And this is the aspect of (Parshat Parah 19) purifying the impure and making the pure impure. For this aspect, that one judges himself to the side of merit and finds in himself good points — this aspect purifies the impure and makes the pure impure. For whoever is in a low level needs specifically to find merit in himself in order that he should not fall completely, G-d 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, G-d 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 a completely wicked one, G-d forbid. For it is forbidden to hold oneself to be a completely wicked one, G-d forbid, only, on the contrary, when it seems to him that he is completely wicked, G-d forbid, and even if that is the truth, G-d forbid — even so, it is necessary to seek and ask to find in himself a good point so that he should not be, G-d forbid, completely wicked, as mentioned above. And through this he is purified and merits to return, as mentioned above. And this is the aspect of purifying the impure and making the pure impure, as mentioned above.",
+                        "4. And afterwards we read Parshat HaChodesh. For this is the aspect of sanctification of the moon, the aspect of filling of the moon from its blemish. For this is known, that when Israel are, G-d 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, G-d forbid. And therefore when a Jew awakes and finds in himself a good point, through this he comes back in return as mentioned above. This is the aspect of 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 very small and thin. And then it is only like a point, i.e. like the good point, mentioned above, which is the aspect of  'I am dark, but comely' etc. as mentioned above. In other words, 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 the aspect of repair and filling of the moon. For through the aspect of the point alone, the aspect of the good point which one merits to find in the ultimate minimality, through this they are repaired and actually enter into the side of merit etc. as mentioned above. This is the aspect of 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 side 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 Yisbarach, 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 side of merit in truth, through [their] judging them to the side of merit as mentioned above, like (Daniel 12:3) <i> \"and those who lead the many to righteousness will be like the stars forever and ever.\"</i> 'And they that turn many to righteousness', i.e. the righteous of the generation, which judge everyone to the side of merit. And through this even the sinners of Israel actually enter the side of merit as mentioned above. And this is the aspect of 'stars', the aspect of 'and they that turn many to righteousness [shall be] as the stars' as mentioned above. For the stars are the aspect of 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. (Id.). \"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, G-d forbid, as is known, and then the clarification and purification shall be great, the aspect of '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 side 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 is the aspect 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 end of times shall be through this, through the aspect of the good points mentioned above. which are like stars etc. as mentioned above. And this is like (Psalms 148:3) <i>\"praise Him, all bright stars\"</i>. 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 G-d while I yet have my being\" as mentioned above. And this is the idea of why [G-d] gave the stars to the moon, to appease her mind. For through the aspect of the stars, which are the aspect of the good points, as mentioned above, through this the blemish of the moon is remedied, as mentioned above.",
+                        "5. And this is the aspect of rising at midnight. That one must break the force of sleep through the good points mentioned above, the aspect of (Psalms 57:9) <i> \"Awake, O my soul! Awake, O harp and lyre!\"</i>. And this is  (Berakhot 3) the 'harp of King David which would play by the north (tzafon) wind', the aspect of the good spirit, the good point hidden (tzafun) and concealed even in the ultimate sleep, even in the lowest level, as in (Psalms 3120) <i> \"How abundant is the good that You have in store\"</i> (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 the aspect of the Exodus from Egypt, as it is said in Parashat HaChodesh (Exodus 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 (Ezekiel 16:6) <i>\"And when I passed by you, and saw you wallowing in your blood\"</i>, in other words, Israel was filthy. For they were in the aspect of forty-nine levels of impurity, as is known. And Hashem Yisbarach, 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 Yisbarach, found in them, even in Egypt, and through this we were redeemed. And this is \"I said unto you: In your blood, live\". 'In your blood, live' — even in the force of the blood and the filth, 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 the aspect of sanctification of the new moon through only a point, as mentioned above. As this is the essence of the redemption from Egypt and the last redemption, as in 'He gathers together the outcasts of Israel' etc. as mentioned above. Blessed be Hashem forever. Amen, and Amen."
+                    ],
+                    [
+                        "And this is like (Exodus 11:4) <i> \"About 'midnight' I will go out into the midst of 'Egypt'\" </i>. \"About 'midnight'\" specifically, for at midnight the good point is awakened, the aspect 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 <i>\"Out of the north the evil shall break forth\"</i> (Jeremiah 1:14) 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 essence of the elevation 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 melodies are made, 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 the aspect of one wakes up from the force of sleep and the Other Side through the good point alone, etc. as mentioned above. And this is the aspect of the Exodus from Egypt, as explained above. And this is like Passover, as Hashem Yisbarach, spared and skipped over the houses of the children of Israel when he struck the Egyptians, the aspect of Hashem Yisbarach, in His mercy collecting and saving the good points which are the aspect of Israel, like (Exodus 4:22) <i>\"Israel is my son, my firstborn\" </i>, 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. 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 (Genesis 14:15) <i>\"He divided [his forces] against them [and attacked] that night\"</i> 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 tilting the scales 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 to saving 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 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, G-d 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 side 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."
+                    ],
+                    [
+                        "1. And this is what is written in the Zohar Chadash, You that dwell in the gardens, etc.,  — the idea of rising at midnight, see there and as explained there. In the shame and filth of this lowly world etc., see there. As explained above, since although one may be in the lowest level, 'in shame and filth', even so, Hashem Yisbarach and the angels and the souls of the Tzaddikim that are in Gan Eden hear his voice, the aspect of 'the companions hearken to your voice'. 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."
+                    ],
+                    [
+                        "1. And this is like our Sages of Blessed Memory’s dispute regarding the knowledge, to know how to direct when midnight is, as brought down in Berachot 3, \"But did David know the exact time of midnight? — Even our teacher Moses did not know it!\", etc.  But by David the harp was hung etc. For the main redemption in general and specifically, the redemption of the soul of each and every one depends on this knowledge and conception, to precisely direct the points of midnight. In other words, when the force of sleep strengthens upon the Jewish soul and wants to cast it down completely, G-d forbid, on account of the multitude of his sins and corruptions until he would almost almost fall completely, the Merciful One save us — then specifically Hashem Yisbarach, 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 aspect of rising at midnight. This 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 Yisbarach, in the aspect of (Psalms 42:2) <i> \"Like a hind crying for water.\"</i> the aspect of (Jeremiah 31:15)<i> \"A voice is heard in Ramah, lamentation, and bitter weeping\"</i> etc. And then Hashem Yisbarach, awakes His compassion and draws down a thread of mercy etc. as all this is understood in the writings. And all this is done with each Jew at all times. Since at every moment 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 (Psalms 94:18-19) <i> \"When I think my foot has given way, Your faithfulness, O LORD, supports me. When I am filled with cares, Your assurance soothes my soul\"</i>, 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 has given way', G-d 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  is the aspect of waking at actual midnight, which is the time of ultimate smallness. And then specifically is the aspect of waking from sleep, which is the aspect of waking from his fall 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 specifically, as mentioned above. And therefore the first redemption was at midnight specifically. And so shall the last redemption be, which we hope to be soon in our days, shall be through the aspect of midnight through 'the fit and fearing ones who arise each night at midnight', that then they will awaken a great kindness, 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, G-d 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. In other words, 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 figure 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 figure exactly the point of midnight, even for those who say that Moshe did 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 figure 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 enlightens 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 fall, that he should not fall completely, G-d forbid. And the main thing is to have direction at the time when he would almost almost fall, G-d forbid. Then specifically he will shine on him in His mercy and save him and awake him from the aspect of (Psalms 37:33) <i>\"Though he fall, he shall not be utterly cast down\"</i> etc., the aspect of (Id) <i>\"The wicked watches\", etc.,. Hashem will not leave him in his hand\"</i>. In the aspect of (Deuteronomy 32:36-39) <i>\"When He sees that their might is gone, And neither bond nor free is left. He will say: Where are their gods, The rock in whom they sought refuge, etc; See, then, that I, I am He\"</i>, 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. Therefore David did know the time of midnight through the harp mentioned above for he was skillful in playing (I Samuel 16:13) <i>\"for all the holy teaching\"</i> etc., as 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, the aspect of 'Awake... psaltery and harp; I will awake the dawn', as mentioned above. And through this David merited to know to figure 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 aspect of 'songs and melodies mentioned' above, like (II Samuel 23:1) <i>\"the Mashiach of the G-d of Jacob, and the sweet singer of Israel\"</i>, etc, 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 old age, 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 implored us to walk in. Happy is he who grasps onto it."
+                    ]
+                ],
+                [
+                    [
+                        "\"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 the aspect of emunah/faith, as our Rebbi wrote (in Sefer Hamidot -- Quickness), that zerizut/quickness is like faith. For at night the faith is amongst the klipot/shells, but in the morning the faith grows and is awakened. Therefore one must arise from  sleep in quickness, to strengthen himself in faith in order to build and to grow [in] faith. And this is \"that he should be the one to wake up the dawn,\" i.e. the aspect of the gazelle of the dawn, the aspect of malkhut/kingship, the aspect of faith, and this is the aspect of breaking the lust for 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 Likutei Moharan 13); see there. Because each and every day one must receive the Torah anew, as our Rabbis of blessed memory said (Deuteronomy 10:13) \"...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 the aspect of waking from sleep quickly, the aspect of 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 (Berachot 57). And one needs strengthening to break the sleep which is like death, the aspect of the lust for money. And then he can renew his soul and rise up and bring down Torah. And then when he breaks the sleep, the lust for money, then on the contrary the sleep is, on the contrary, specifically good for him. For through sleep he renews his soul, the aspect of (Lamentations 3:23) \"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] zarka [the “~“ cantillation mark] (Likutei Moharan 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 mentalities and his soul will be renewed, as mentioned above. And this is the idea of \"when will you arise out of your sleep?\" In other words, 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 aspect of collections of souls, to raise them up, as our Rebbi wrote in the lesson “Happy are the people” (Likutei Moharan 13). The aspect of \"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 (Psalms 16:8) \"I have set Hashem before me always\", in other words, 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 Bava Batra 60. We find, that through being afflicted and concerned over the Holy Temple, this is an aspect its construction. And building the Holy Temple is the aspect of building knowledge, through which one can raise souls, as mentioned above. As explained in the Likutei Moharan 13 mentioned above, see there. And this is the aspect of rising at midnight, that one breaks the sleep which is like the lust for money and he mourns Jerusalem and the destruction of the Holy Temple and through this he builds it. And through building the Holy Temple, through this they can collect the souls and raise them up. And therefore midnight sweetens judgments, 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, Parshat Re'eh) and through rising at midnight we raise the faith and draw down loving-kindnesses. And this is what our Rebbi said (Likutei Moharan 149) that midnight is as effective as a pidyon (redemption) — like a pidyon specifically. For a pidyon is like charity, that breaks the lust for money and sweetens the judgments. And likewise [rising at] midnight is breaking the sleep which is the aspect of the lust for money as mentioned above, through which judgments are sweetened, as mentioned above."
+                    ]
+                ],
+                [
+                    [
+                        "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.\" ",
+                        "2. By the words of the Torah on “and G-d turned the people” [Exodus 13:18] (Likutei Moharan 62), see there. It is explained there that there is a difference between [types of] kushiyot/apparent contradictions/textual difficulties/paradoxes. For there is a kashiya/contradiction whose solution a man could understand. Regarding this it is said (Avot 2:14) \"Know what to answer\" etc. For the truth is that since Hashem Yisbarach 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 (Proverbs 2:19) \"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 Yisbarach 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 Machlochet/dispute/detachment, like (Hosea 10:2) <i>חָלָק לִבָּם </i>/Their hearts have become detached [from G-d], 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, the aspect of \"with all your heart\" (b’khol levavcha) —  with both of your wills (Berachot 54) and this is (Psalms 119:7) \"I will praise you with uprightness of heart (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 strengthen himself in faith. And when he has complete faith, 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 those who are far away 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 klipot/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 main lusts when they rise up, G-d forbid, they draw the speech into galut mitzrayim/Egyptian (or constrained) exile etc. Then one must attach himself to holiness, so he will not absorb (unholiness), and 'attaching to holiness' is through fasting, etc. For the essence of everything is the beginning, for “all beginnings are difficult…” etc. And then when you are attached to holiness, so that it is impossible for the klipot to enter in and to absorb 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 (Zephaniah 3:9) \"For then will I turn to the people a pure language\". “Turn” specifically, that the pure language, the aspect of 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 (Zohar Mishpatim) “The beautiful world that has no eyes… it went out in the morning and was covered in the day.” Because faith is renewed in a person every morning, the aspect of (Lamentations 3:23) \"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 Yisbarach, concerning those far away, that He should draw them close etc. And this is (Genesis 44:18) \"Then Judah came near unto him\" — this is the drawing near of one king to another king etc. (Zohar Vayigash) — \"for you are like Pharaoh\". 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."
+                    ],
+                    [
+                        "And this is the aspect of “One should strengthen himself 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 the aspect of malchut/kingship/dominion which is called “dawn.” The aspect of \"gazelle of the dawn\" as is known. Because the essence of the wholeness of faith is in the morning, the aspect of \"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 faith is called 'dawn' as mentioned above. Therefore everyone must strengthen like a lion and make great effort to stand up in the morning early before the break of dawn, in order to delve into Torah and prayer, to elevate, complete and to increase holy faith. For this is the aspect of “that he should be to one to wake up the dawn, like (Psalms 57:9) \"I will awaken the dawn\". In other words, that he should merit via his service before the light of day to awaken the dawn, which is the aspect of faith, which needs to be grown and completed until the light of day, which is its main time of elevation and completion, The aspect of “They are new every morning” etc., the aspect of “You went out in the morning” as mentioned above. And the main completion of the service is to strengthen 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  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 blocked 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.” (Likutei Moharan: 37) that consciousness is like light. And ignorance is the hiding of the consciousness, the aspect of darkness. For darkness is drawn from darkening of the consciousness which is hiding the consciousness, which is where the kushiyot (questions or doubts) come from, as 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 judgments and the kelipot, whose main grip is in heresy and kushiyot that are drawn via lifting away of the consciousness at night, which is the aspect of 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 aspect of 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 aspect of malchut/kingship, the 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 Likutei Moharan: 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 `omek hamusag/the offered space, aspect of (Psalms 18:12) “He made darkness His hiding-place.” Which are aspect of the kushiyot that are impossible to answer and impossible to find an answer to them in this world in any way. These kushiyot are aspect of the darkness that hide the revelation of His Blessed G-dliness. 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 kushiyot. And we have to rely only on faith alone, 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…” (Likuei Moharan 35), see there. I.e. at the time of darkness of night. In other words, when these kelipot and apostasy and kushiyot 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 Kriat 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 mentalities enter into faith. Because against these kushiyot which are the 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."
+                    ],
+                    [
+                        "And this is aspect of rising at midnight. Because although sleep is a big remedy for the mentalities — for they are renewed via faith at the time of sleep as mentioned above —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 kushiyot, as mentioned above. 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 kushiyot that have no answer. These kushiyot 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 the aspect of sleep as mentioned above. But at midnight then the harsh judgment is sweetened and then these aforementioned kushiyot 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 kushiyot (that are impossible to settle) as mentioned above. And this is (Psalms 119:62) “At midnight I rise, to acknowledge You, for your judgments of righteousness” — for your judgment of righteousness specifically. For rising at midnight to delve in Torah in order to draw down the knowledge etc. as mentioned above, is in the aspect of learning decided halakhah as mentioned. Through this we draw down knowledge to settle these kushiyot that are able to be settled, which we merit via delving in Torah at midnight as mentioned above. And as explained in the holy Zohar and in the words of our Rabbeinu z”l (Likutei Moharan 149), that via rising at midnight, and via delving then in Torah, thereby knowledge is drawn down, i.e. as mentioned above. Because then in the second half of night the harsh judgment is sweetened and the darkness is not drawn down then, except from the aspect of kushiyot that are possible to be settle, [and] it is only that the paths of knowledge were blocked, which is the 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 faith in completeness at dawn, which is when it is completed, in the aspect of “nafkat b’tzafra”/it goes out in the morning [Likutei Moharan 32], which is the aspect of “that he should be the one to wake up the dawn” as mentioned above."
+                    ],
+                    [
+                        "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 One 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."
+                    ],
+                    [
+                        "1. 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."
+                    ]
+                ],
+                [
+                    [
+                        "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'. ",
+                        "2. 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, the Malchut, wich is represented by the letter Dalet, falls into exile among the Dalet 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 'He cut him into four'. This is by the Chesed (Lovingkindness) that is revealed through the rebuke, etc. Study all of this there very well. "
+                    ],
+                    [
+                        "1. All of this is necessary each morning, for then, in the morning, the first light of dawn arises, אַיֶּלֶת הַשַּׁחַר, which is in the aspect of elevating the dawn/blackness, the aspect of Malchut/Lower Chochmah (Kingship/Lower Wisdom), as explained above, which is called 'dawn'/blackness, i.e. שַׁחַר. 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). "
+                    ],
+                    [
+                        "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 Kingdoms, 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 Kingdoms 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 Kingdoms, 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 Kingdoms - 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 into 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."
+                    ],
+                    [
+                        "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."
+                    ],
+                    [
+                        "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."
+                    ],
+                    [
+                        "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."
+                    ],
+                    [
+                        "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."
+                    ],
+                    [
+                        "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 <i>Chesed</i>. 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."
+                    ],
+                    [
+                        "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."
+                    ],
+                    [
+                        "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."
+                    ],
+                    [
+                        "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."
+                    ],
+                    [
+                        "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."
+                    ],
+                    [
+                        "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!"
+                    ],
+                    [
+                        "1. 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. "
+                    ],
+                    [
+                        "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."
+                    ],
+                    [
+                        "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: <i>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.</i>]. 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. [<i>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]</i>. 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."
+                    ],
+                    [
+                        "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 colorsm דְּאִיהִי כְּלִילָא מִכָּל הַגְּוָנִין. "
+                    ],
+                    [
+                        "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."
+                    ],
+                    [
+                        "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."
+                    ]
+                ],
+                [
+                    [
+                        "1. One must strengthen oneself like a lion get up in the morning to awake the dawn.",
+                        "2. This halachah is based on the Torah \"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. "
+                    ],
+                    [
+                        "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."
+                    ],
+                    [
+                        "Through the glory comes prophecy, which is the aspect of the Torah, which is comprised of all the ten levels of prophecy, etc. Through this imagination is refined, and through this 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."
+                    ],
+                    [
+                        "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."
+                    ],
+                    [
+                        "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. "
+                    ],
+                    [
+                        "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."
+                    ],
+                    [
+                        "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 it breaks all bolts of iron', 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!"
+                    ],
+                    [
+                        "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."
+                    ],
+                    [
+                        "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."
+                    ],
+                    [
+                        "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!"
+                    ],
+                    [
+                        "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."
+                    ],
+                    [
+                        "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."
+                    ]
+                ]
+            ],
+            "Laws of Morning Hand Washing": [
+                [
+                    [
+                        "1. <b>When one awakes, he washes his hands, etc.</b> See in the preceding lesson, \"And on the day of the first fruits\" (Likutei Moharan 56), \"There is in every Jew an aspect of Malchut/Kingship\", see there. ",
+                        "2. At night, Malchut is in exile. The essence of the perfection of Malchut is through length of days. In other words, the aspect of Da'at/Knowledge, the aspect of benevolences. At night, judgment(s) are strengthened {they have the upper hand, so to speak}. Therefore, at that time. Da'at is hidden and Malchut is dimished and descends among the lower {worlds}. The essence of Da'at is received from the hands, in the aspect of an argument for the sake of heaven, the aspect of (Lamentations 3:41) \"Let us lift up our hearts to our hands\", etc. And at night, the spirit in the pulse does not flow as much {literally, 'the spirit which beats'} and the movement of the limbs are heavier at night. Because of this, the melancholy spirit is then strengthened, in the aspect of (Psalms 30:6) \"in the evening, weeping may tarry\". The essence of this strengthening is on the hands, as is explained there in the aspect of 'melancholy hands', etc. Therefore, in the morning, when the spirit renews and returns and animates all the limbs, then the melancholy spirit is nullified, in the aspect of (Id.) \"but in the morning there is joyful singing\". The spirit in the pulse returns to flow through all the limbs, especially the hands. Therefore, one must specifically purify his hands, for there the melancholy spirit is especially strong, as explained above. And the opposite is also true - at that time even more holiness is drawn down there {to the hands} and therefore they must be sanctified and purified. Purification is through water, which is the aspect of benevolences, the aspect of Da'at. Then, through this, one may build the Malchut. For the essence of the building of Malchut is from the hands, in the aspect of (Song of Songs 2:6) \"His left hand was under my head, and his right hand...\", etc. In other words, through the spirit of the pulse that is in the heart, it is drawn on the hands until they can reach heavenward. And from there, one can receive words in the aspect of arguments for the sake of heaven, as explained above. This is the aspect of Da'at, through which is the essence of the perfection of Malchut, as explained above. This is the meaning of (Berakhot 15a) \"Anyone who relieves himself, washes his hands, dons phylacteries and recites Shema is as if he received the perfect yoke of the Kingdom of Heaven. For the essence of the perfection of Malchut is through subduing the evil and the kelipot which have hold of holiness. This is what our Rabbi {Rebbe Nachman z\"l} wrote there, that the essence of the perfection of Malchut is to rebuke and to chastise the people in order to chase away the evil and the kelipot. This is the aspect of (Proverbs 25:4-5) \"Remove dross from silver\", etc. \"Remove the wicked man before the king, and his throne will be established with righteousness\". With chesed/loving-kindness specifically. For through this da'at is evoked, which is the aspect of chesed, as explained above. This is why it is necessary to wash the hands twice -  before using the bathroom and afterwards. Because it is impossible to chase away the evil except through da'at, as is explained there. Therefore, one must first purify the hands in order to evoke da'at, in the aspect of 'length of days'. Through this one is able to reveal the hidden; in other words, to banish and nullify the kelipot which cover and hide the holiness. From there itself one is able to evoke length of days, the aspect of da'at, as is explained there. This is the aspect of washing the hands a second time aftewards, in order to evoke da'at and length of days, to merit by banishing the evil, as explained above. This is the aspect of then putting on tefillin. Because one purified his hands, he can then use them, in the aspect of (Deuteronomy 32:40) \"For I raise up My hand to heaven\", the aspect of (Psalms 134:2) \"Lift your hands in the holy place\" and evoke da'at through the hands into the mind, as explained above. The aspect of tefillin comes from this, which are mentalities, and are the aspect of life and length of days. As our Rabbis of Blessed Memory stated (Menachot 44a) \"Whoever lays tefillin attains life\". This is the meaning of (Psalms 24:3) \"Who will ascend upon the Lord's mount and who will stand in His Holy place?\". In other words, who is able to merit da'at, which is the aspect of Hashem's mount and His holy place, i.e. the Beit Hamikdash, which is the aspect of da'at. \"He who has clean hands and a pure heart\" (Id.), because through a pure heart comes clean hands, the aspect of (Lamentations 3:41) \"Let us lift up our hearts to our hands\". Through this one may ascend Hashem's mountain to obtain da'at, the aspect of (Deuteronomy 32:40) \"For I raise up My hand to heaven\", the aspect of argument for the sake of heaven, as explained above. This is the aspect of Chesed/Loving-kindness, Gevurah, Tif'eret, which ascends and becomes Chochmah, Binah and Da'at. This is what is written in the Shulchan Aruch Orach Chayim Siman 4 Seif 3), that it is forbidden to touch the mouth, nose, eyes and ears before washing the hands; these are the aspects of the 'Seven Candles' which receive the Light of the Face, i.e. the Intellect. The reception is through the hands. When the hands are impure one can receive the opposite, G-d forbid, since the other {the evil forces} also receive from the hands, as explained above. Afterwards, we read the Shema which is the acceptance of the yoke of the Kingdom of Heaven, which one merits through relieving oneself, washing the hands, and putting on tefillin, as explained above. This is he aspect of uncovering the hidden, as it is written \"Hashem is our G-d, Hashem is One\". Even in all the hidden {things}, we receive vitality from Him. As it says in the Zohar (III, Eikev page 273) \"One should prolong the pronunciation of the dalet in Echad, as in (Deuteronomy 17:20) 'so that he will have length of days over his kingdom'\". In other words, as explained above, the essence of the reading of the Shema is the letter dalet of the word Echad (One), the aspect of evoking length of days, which is Da'at, into Malchut. This is what our Rabbis of Blessed Memory wrote (Berakhot 15a), all who relieve themselves, wash their hands, put on tefillin, and read the Shema are as if they accepted the perfect yoke of the Kingdom of Heaven. All of this is the aspect of the perfection of Malchut, as explained above. This is as our Rabbis of Blessed Memory said 'and immersed oneself', for this is considered like he immersed. This is the aspect of immersion, the aspect of Mikvah, the aspect of Da'at Elyon (Supernal Wisdom) and great benevolences. For this is the essence of the perfection of Malchut, as explained above and as brought there. See there, study the lesson \"And on the day of the first fruits\" well, as seen above, and understand the words. For all of this {I} wrote in brief and it is impossible to understand these words well until you study the lesson, as seen above. "
+                    ]
+                ],
+                [
+                    [
+                        "1. <b> Regarding washing the hands in the morning upon awakening from sleep</b>. This can be understood according to the Rebbe z\"l's teaching in Likutei Moharan 250 regarding the necromancer who answered the question (Berakhot 59b) \"What is an earthquake?\" by saying \"When Hashem recalls His children who are in distress among the nations, He sheds two tears into the great sea, and the sound reverberates through the world. See there. The essence of all of the tribulations that befall mankind, G-d forbid, is only from a lack of da'at/knowledge. He who has da'at and knows that everything is divine providence from Hashem Yisbarach has no tribulations and does not feel any suffering, etc. The essence of the Jewish people's pain in exile is only because they fell from da'at and attributed things to nature and fortune, G-d forbid {<i>Note: R' Nassan means here that instead of believing that everything is determined by Hashem, we have relied upon the natural sciences</i>}. Because of this they {we} have sadness/pain. And this is because we have dwelt among the gentiles and learned from them, etc. In truth, the Jewish people are above nature, only when they sin, G-d forbid, then, etc. {<i>This sentence is unfinished</i>}. When Hashem wants to save the Jewish people from their exile, he then bestows upon them divine providence from the ends of the earth. In the future, nature will be nullified completely and there will be nothing except divine providence alone, as it is written (Isaiah 51:6) \"for the heavens shall vanish like smoke\", etc. In other words, nature - which depends upon the arrangement of the constellations - will be no more, etc. Then the Jewish people will be above {nature}. Therefore even now, when Hashem Yisbarach wants to bring down the gentiles and lift up the Jewish people above, He evokes divine providence upon them from the ends of the earth, so then there will be nothing but providence. Because of this divine providence, Israel is elevated and makes, etc. See there very well. And this is 'G-d recalls', see there.",
+                        "2. And when da'at disappears, as seen above - in other words, no one knows, G-d forbid - that everything {in the world} runs only on the providence of Hashem Yisbarach, and {they} believe that things take their natural course, G-d forbid, this is the aspect of sleep, which is the absence of da'at, the aspect of night and darkness. The essence of the light of day is the aspect of da'at, as shown. In other words, light is only {from} Hashen Yisbarach, so to speak, in the aspect of (Psalms 27:1) \"The Lord is my light and my salvation\", corresponding to (Psalms 118:27) \"The Lord is G-d, and He gave us light\". This is the essence of the sun's light, the aspect of (Psalms 84:12) \"For a sun and a shield is the Lord G-d\". In other words, when one knows that Hashem Yisbarach rules the world only with providence, this is the essence of light. For the essence of light, in every place where light is found, like the light of the sun and similar {places}, is only the Light of Hashem Yisbarach, so to speak, that illuminates us, as explained above. When we fall, G-d forbid, from this knowledge and we attribute things to nature, G-d forbid, this is the aspect of the absence of light. Then it corresponds to night and darkness, G-d forbid. And this is the aspect of (Isaiah 13:10) \"the sun has become dark in its going forth\", etc., the aspect of (Joel 2:10) \"the sun and moon darken\", etc. and other similar verses like these. All of them were said regarding the time of the exile; in other words, because in exile it seems like the light of the sun has darkened because the exile is similar to night, as explained by Rashi. In other words, in the time of the exile, which is evoked only because we attributed things to nature, G-d forbid. Then 'the sun has become dark in its going forth' because immediately when we relied on nature, G-d forbid, then the light escaped from the sun, as if the sun actually darkened. For in reality, the sun has no light at all except from Hashem Yisbarach, as explained above. Therefore the exile resembles night and darkness. For the essence of the exile is only because we attribute things to nature, G-d forbid. The it is the aspect of night and darkness, the disappearance of the light, as explained above. This corresponds to sleep, the disappearance of da'at to know that everything is divine providence, which is the essence of the light, etc., as explained above. Therefore, at the time of sleep, the forces of evil descend upon a person, and the essence is on the hands, as is written in the Holy Zohar (Vayeshev 184b). For the essence of the Other Side is the aspect of the gentiles as is known, who draw nourishment only from the aspect of heresies, which is the essence of the Evil Inclination, which is called 'going after atheism', as is brought; in other words, they attribute {everything} to nature, as explained above. Then the aspect of the gentiles increases, the aspect of power of the exile which resembles night and sleep and which they absorbed from the aspect of the strengthening of nature, as explained above. This is the aspect of the spirit of impurity which rests upon a person {at night}. Therefore, the essence of the rectification of sleep in holiness is through faith, as is brought in the words of Rabbeinu, z\"l (Likutei Moharan 35). In other words, when da'at disappears, corresponding to sleep, when man sees that his knowledge is confused and is not perfect, and he is not able to ascertain and to understand that everything is by divine providence from Hashem Yisbarach alone, as it is now in exile amidst the gentiles who resemble night and darkness, and when the knowledge of natural science has increased, G-d forbid - then it is incumbent upon every Jew to cast out and to remove his knowledge completely and to strengthen himself in faith alone, to believe with perfect faith that everything is only through divine providence alone and there is no nature in the world at all. This is the aspect of rectifying sleep through faith. In other words, at the time of sleep, as explained above one must enter into the midst of the aspect of faith, to rely on faith alone after his da'at has fled, just as now in the exile. We must always strengthen ourselves in faith alone, since now we have not elevated da'at perfectly to know that everything is done with divine providence. Therefore, one must clear his mind and rely only on faith alone, in the aspect of (Psalms 92:3) \"and Your faith at night\". And since at night, at the time of sleep, the disappearance of knowledge strengthens the knowledge of natural science, G-d forbid, which is the aspect of darkness, as explained above, in the aspect of (Genesis 15:12) \"and a deep sleep fell upon Abram, and behold, a fright, a great darkness...\", etc. This is demonstrated by the power of the exile. In other words, at the time of sleep, and deep sleep, the disappearance of da'at strengthens the power of the exile, from which they nourished, in the aspect of the strengthening of natural science, as explained above. And this is why a spirit of impurity rests upon a person at the time of sleep, as explained above. Therefore, as soon as one awakens from sleep one must wash his hands with water, because the spirit of impurity rests mainly upon the hands, as it is written in the Holy Zohar. For the hands corresponds to heaven, שָׁמַיִם - fire and water, אֵשׁ וּמַיִם, on the right side and left side, corresponding to (Deuteronomy 32:40) \"For I raise up My hand to heaven\" as is brought in the words of Rabbeinu in another place (Likutei Moharan 56). This is the aspect of the grasp of the Other Side, the aspect of natural science, the aspect of hands, for they attribute causes to the arrangement of constellations, which corresponds to 'hands'. Therefore the essence of the strengthening of the Other Side is at the time of sleep, which corresponds to nature and is with the hands specifically, as explained above.  Because the hands have 28 phalanges which correspond to the 28 letters of the act of creation, through which the heavens and the earth were created, in the aspect of (Isaiah 48:13) \"Even My hand laid the foundation of the earth, and My right hand measured the heavens\".  And therefore the main way to subdue the forces of evil, represented by the gentiles of the world, the aspect of natural science through which they are strengthened, as explained above, the aspect of their submission is only through the hands of holiness, when one merits to elevate them to da'at. And this is the aspect of (Exodus 17:11) \"It came to pass that when Moses would raise his hand, Israel would prevail, and when he would lay down his hand, Amalek would prevail\", etc. which was said regarding the war with Amalek. Because Amalek is in general all of the gentiles and the other side, in the aspect of “Amalek was the first of the nations“ (Numbers 24: 20). And Amalek was the essence of atheism and completely attributed everything to nature, G-d forbid.  They would discern the hours based on their astrology as is brought in the explanation of Rashi and as shown in the words of Rabbeinu z\"l. Therefore, the essence of their subjugation is through the raising of the hands. The raising of the hands, the 28 phalanges that are in the hands, to the head, in the aspect of (Psalms 134:2) \"Lift your hands in the holy place\". In other words, when the hands, with their 28 phalanges, are raised to da'at to know that all is divine providence, because Hashem Yisbarach created everything through the 28 letters of מַעֲשֵֹה בְרֵאשִׁית, which are the aspect of the 28 phalanges, as explained above. And then they are elevated - the aspect of heaven, because they are also the aspect of the hands, as explained above - to their root which is in knowledge, in the aspect of the 28 letters, as seen above. Because everything was created by G-d with the 28 letters and He gives life and established the heavens and all of their hosts and the land etc. through His divine providence alone and there is absolutely no nature or influence of the arrangements of the constellations at all. And then Amalek and the Other Side are subdued, as seen above. And this is the aspect of (Exodus 17:12) \"so he was with his hands in faith until sunset\". The essence of the subjugation of Amalek is through faith in divine providence which is drawn down through raising the hands, as explained above. Therefore at the time of sleep da'at disappears, for then nature is strengthened, G-d forbid. This is the root of the Other Side that is on a person. Therefore the essence of its grasp is with the hands, as seen above. Then, immediately after one wakes from sleep one must wash his hands with water with corresponds to the waters of da'at, the waters of Chesed/Loving-kindness, the aspect of (Isaiah 11:9) \"for the land shall be full of knowledge of the Lord as water covers the sea bed\". In other words, through the washing one brings down the purifying waters of the waters of knowledge, in the aspect of \"The whole world will know that then the world is filled with knowledge like water covers the sea bed\". Then everyone will know that everything is only through divine providence alone, for {the concept of} nature will be nullified completely. And even now, at any time when one needs salvation and purification, to be saved from the midst of the Other Side, which is nourished from the aspect of the knowledge of nature, one draws down divine providence from the ends of the earth, as explained above in the lesson, as seem above. This corresponds to the water of washing the hands, which draws down the waters of knowledge from the ends of the earth, in the aspect of 'The whole world will know that then the world is filled with knowledge', etc. This is the aspect of Mikveh, which corresponds to the World of the Future (because Mikveh, מִקְוֶה, in Gematria is 151, corresponding to Binah, the World of the Future, as is brought). This corresponds to (Jeremiah 14:8) \"O hope, ,מִקְוֶה of Israel, his Savior at time of trouble\". Because all of the troubles and tribulations are only due to the lack of knowledge, in the aspect of the knowledge of nature, as explained above. In other words, they do not know, G-d forbid, that everything is divine providence, etc. This is the essence of the impurity, as seen above. Therefore the salvation from the trouble and the purification from the impurity is through Mikveh, which is the aspect of 'the World of the Future', the aspect of the waters of wisdom, the aspect of 'for the land shall be full of knowledge of the Lord as water', etc. Through entering the mikveh and occluding the eyes it blocks out the world and one ignores {the world} and covers himself there in the waters of the mikveh, which is the aspect of the waters of knowledge, the aspect of 'the Future World'. Through this one is included within the aspect of da'at, in the aspect of providence for he covers his eyes to the world which strengthens the errors of the wisdom of nature, from whence comes all trouble and impurities. Through this the eyes are damaged, whose root and vitality are from the aspect of the Eyes of G-d, which are the aspect of divine providence, as is understood in the lesson above. And when one falls from da'at and believes that there is nature, G-d forbid, this is the aspect of the damaging of the eyes and from this come all the troubles, etc., as seen above. Therefore one must cover his eyes completely from what goes on in this world and to lose himself and be included in the waters of the mikveh, which is the aspect of the knowledge of the World of the Future. For then the divine providence will be revealed and nature will disappear completely. And through this divine providence will be drawn down from the ends of the earth, in the aspect of mikveh. And through this salvation will come to him, for everything that he needs, the aspect of 'Hashem is the hope of Israel, his Savior in times of trouble', etc. This is the aspect of the washing of the hands in the morning, which draws down purified water which comes from the aspect of mikveh. Through this he purifies his hands, which are the aspect of the 28 phalanges, the aspect of the 28 letters of the act of creation. The essence of the defect of the aspect of the knowledge of nature, which is strengthened through sleep at night, and darkness afflicts them specifically, as seen above. For through the knowledge of nature the 28 letters are flawed, as seen above, and one associates with the order of the universe, G-d forbid, as seen above. This is the aspect of impurity which takes hold in the hands specifically at the time when da'at flees; in other words, at the time of sleep, as seen above. Therefore, we purify them through the waters of knowledge drawn down from the aspect of 'the World of the Future', etc., as explained above."
+                    ],
+                    [
+                        "Therefore, before washing the hands in the morning, it is forbidden to touch the 7 openings in the head - the two eyes, two nostrils, the mouth and the two ears (Shulchan Aruch Siman 4 Seif 3). These seven openings are the aspect of da'at, as Rabbeinu z\"l brought in a different place (Likutei Moharan 21). These 7 orifices of the head are the aspect of (Zechariah 4:10) \"these, sevenfold; the eyes of the Lord are roving to and fro throughout all the earth\". This corresponds to da'at and divine providence. Therefore it is forbidden to touch them with the hands prior to washing, in order to not blemish the holy knowledge of the aspect of divine providence through the impurity the knowledge of the natural sciences which take hold of the hands during sleep, as explained above. Therefore the essence of the power of the knowledge of nature which relies solely on the arrangement of the constellations in the sky is at night. It is thus called 'star-gazing', because natural science corresponds to night and darkness. For the essence of light is solely the divine providence of Hashem Yisbarach, as explained above."
+                    ],
+                    [
+                        "Therefore one must rise at midnight to break sleep, to break the aspect of darkness and night, which is the aspect of the exile, which resembles the night; in other words, the knowledge of natural science from which is the essence of the exile and the darkness, as explained above. Every Jew must awaken from sleep at midnight in order to break and nullify the knowledge of nature through breaking the sleep, etc., as explained above. Then, when one rises at midnight, one mourns over the exile which drove Israel from our land. For the essence of the exile is through the knowledge of natural science, which corresponds to night and sleep, as explained above. Therefore, that is the time to rectify this."
+                    ],
+                    [
+                        "Therefore, the first redemption, which is the Exodus from Egypt, which includes all of the redemptions - because all of the redeemed are referred to by the name 'Egypt' as Rabbeinu z\"l wrote in another place in Likutei Moharan 4. Therefore, the beginning of the redemption was in the middle of the night as it is written (Exodus 11:4) \"Around midnight I will go out into Egypt\". Because the essence of all the redemptions, especially the redemption from Egypt, came about through the aspect as seen above which was written in the lesson above. This was accomplished by means of divine providence which G-d drew down from the end of the earth, from the future world. At the time of the Exodus from Egypt, there was an upheaval in the constellations and then an overturning of nature, for G-d then revealed His divine providence through His awesome miracles and His overturning nature. All of this took place through the world of the future, for it came through the Yovel (Zohar I 21b, II 41b, 46b) which corresponds to the 50 gates of Binah, which corresponds to the world of the future. (Tikunei Zohar 79b).  And therefore the redemption was specifically at midnight; in other words it broke the night and the darkness which are the aspect of the wisdom of nature, and it revealed divine providence in the world. Through this was the main essence of the revelation, as explained above. And this is the aspect of (Id.) “Every firstborn in the land of Egypt will die, and G-d will pass over… And save the Israelites' first born”. Because the first born is first, the aspect of knowledge, the aspect of (Proverbs 1:7) “First thing, knowledge”. In other words, the knowledge of the Other Side, which is the aspect of natural sciences, was subdued, and the knowledge of holiness, the knowledge of divine providence, the aspect of \"my firstborn, Israel\" (Exodus 4:22) - which is the knowledge of faith in divine providence, from which the holy offspring of the Jewish people are drawn-was increased. The Jewish people are above nature, for they are rooted in \"Look to the heavens and count the stars\". G-d told him this will be your offspring (Genesis 15:5), upon which our sages comment G-d lifted Abraham above the heavens (Genesis Rabbah, there). Therefore, the Jewish people are above nature, for according to nature, according to the arrangement of the constellations, Abraham should not have been able to have any children. It was only because G-d said to him \"let go of your astrology\", and raised him above the heavens, that he was able to have a child, as in 'that will be your offspring'. Therefore Jewish offspring are drawn from its root from beyond nature, which is represented by 'My firstborn, Israel'. Because G-d struck the Egyptian first born at midnight to subdue and break the knowledge of natural sciences, and to intensify the knowledge of divine providence, the aspect of the firstborn of Israel, as explained above."
+                    ],
+                    [
+                        "This is the aspect of \"And he divided himself against them\" (Genesis 14:15) which is said about Abraham at the time he chased after the kings. For Abraham revealed G-d's blessed providence in the world. Therefore, the essence of the fulfillment of the generations of the heavens and earth is through Abraham, as it is written (Genesis 2:4) \"These are the generations of the heavens and the earth when they were created, בְּהִבָּרְאָם - meaning, through Abraham בְּאַבְרָהָם (Genesis Rabbah 2:4). Abraham revealed His blessed providence  to the world; for the essence of the existence of the world is through this. Therefore, Abraham had the power to divide the night, in other words to break the night, which is the aspect of nullification of nature, the aspect of rising at midnight, as explained above. Then {Abraham} overpowered the four kings, which are the aspect of the four Malchuyot, as brought. The essence of their subjugation is through the nullification of nature, as explained above. Therefore, because he erred {by saying} what was written there (Genesis 15:8) \"how will I know that I will inherit it?\", the exile was decreed because of this, for it was a blemish in knowledge, which is the aspect of divine providence. The essence of knowledge is the aspect of divine providence. And divine providence, this is the aspect of the Land of Israel, the aspect of (Deuteronomy 11:12) \"the eyes of Lord your God are always upon it\", as Rebbe Nachman wrote in another place. Therefore, because he blemished the da'at/knowledge and blemished the Land of Israel, which is the aspect of divine providence, (Genesis 15:12) \"a deep sleep fell upon Abram, and behold, a fright, a great darkness was falling upon him\". Because he saw the strength of the exile, which is the aspect of 'a deep sleep', the aspect of darkness, the essence of their subjugation through the natural sciences, through the blemishing of divine providence, as explained above."
+                    ],
+                    [
+                        "This is the aspect of eating Matzah and the prohibition of Chametz. Matzah is the aspect of Da'at/knowledge, the aspect of the greatness of the mentalities, the aspect of divine providence, which is the essence of da'at. Chametz (unleavened bread) corresponds to the lesser mentalities, the aspect of \"Elokim\", the aspect of judgments, as is brought in the Kavanot. This corresponds to the knowledge of natural science, which is the source of judgments and problems, G-d forbid, as explained above. \"Nature\" in Gematria equals \"Elokim\", as is brought. From here is where judgments take hold, as explained above. Because Chametz corresponds to (Psalms 73:21) \"For my heart was in ferment, יִתְחַמֵּץ לְבָבִי\", etc. This is said about the problems that fall upon a person due by the command of Hashem Yisbarach. This is the aspect of the knowledge of nature, from where all of the atheism and problems stem. Matzah, however, corresponds to da'at, as explained above. It is called Matzah because they left in haste and there was not sufficient time for the dough from our fathers to leaven, until the The King of Kings, the Holy One Blessed Be He revealed Himself to them and redeemed them, as it is said (Exodus 12:39) \"They baked the dough that they had taken out of Egypt as unleavened cakes, for it had not leavened, for they were driven out of Egypt, and they could not tarry, and also, they had not made provisions for themselves\". They had faith in the divine providence of Hashem Yisbarach and therefore they did not prepare any provisions, and we find they left in haste. Matzah is the knowledge of the faith of divine providence, which is the essence of the Greater knowledge, whereby a person merits the revelation of G-dliness, to see and know that everything is (by) the divine providence of Hashem alone. This is the aspect of 'haste', for 'haste' is the aspect of 'higher than time', which leaps over the end, and took them out with great haste, without any time except for a moment. And in a short while they came to Sukkot from Ra'amses and 600,000 people gathered together in a light hour, from all of the land of Egypt, as Rashi explains on the verse (Exodus 19:4) \"I bore you on eagles' wings\". All of this is the aspect of 'above time'; in other words, they were elevated beyond time. This is the aspect of divine providence which is above nature, above time. Through this they went out without any time, without any preparation - solely in a short while. The essence of the redemption was through the revelation of divine providence which is above time, the aspect of 'haste'. For haste is the aspect of quickness which is a very good trait, the aspect of faith, the aspect of nullification of the sleep that comes about through laziness, the aspect of (Proverbs 19:15) \"Laziness causes one to fall into a deep sleep, and a deceitful soul shall suffer hunger\", and as brought in the words of our Rabbi (Rebbe Nachman) in another place that quickness is the aspect of faith, see there. And this is the aspect of remembrance, the aspect of (Exodus 13:3) \"Remember this day, when you went out of Egypt\", etc., and as is written (Deuteronomy 16:3) \"you shall remember the day when you went out of the land of Egypt all the days of your life\", etc., and as seen in the words of Rabbeinu at the end of the lesson \"And these are the judgments\" (Likutei Moharan 7) that remembrance is the aspect of faith. The essence of forgetting is from the aspect of time, etc. And when you know and truly believe that everything operates solely by the divine providence of Hashem Yisbarach alone, which is above time, then one need not worry about the aspect of forgetting at all, etc., see there and understand. This is the aspect of remembrance which is said about the Exodus from Egypt, the aspect of 'Remember the day', etc., 'so that you may remember', etc. For with the Exodus from Egypt His Blessed divine providence was revealed, as explained above. This is the aspect of remembrance which is above time, above nature, the aspect of 'haste', the aspect of 'quickness' which is the lifeforce of the mentalities and knowledge. The essence of their existence/fulfillment is when you know and believe in divine providence. And this is the aspect of Matzah made in haste, etc., etc., as explained above."
+                    ],
+                    [
+                        "And this is the aspect of Shabbat HaGadol, which is the name of the Shabbat before Passover, on account of the miracle, etc. The essence of the miracles and wonders that took place during the Exodus from Egypt - which crumbled the battles and nullified nature and revealed His Blessed Providence to the world - all of it was drawn from the aspect of Shabbat, which is the Future World which is totally Shabbat. From there, Hashem Yisbarach drew, so to speak, divine providence from the ends of the earth, etc., corresponding to (Ezekiel 7:2) \"an end! The end has come\", etc., as is brought there in the lesson as seen above. The essence of the Exodus from Egypt is drawn from Shabbat, which is the aspect of the World to Come. Therefore, Pesach is also called Shabbat, as it is written (Leviticus 23:15) \"And you shall count for yourselves, from the morrow of the rest day\"; in other words, Pesach, which our Sages of Blessed Memory said (Menachos 65b) that the essence of the power of the miracle of Passover is drawn from Shabbat, as explained above. This is the aspect of the Shabbat that is before Passover, which is called Shabbat HaGadol because of the miracle. For all of the miracles of the Exodus from Egypt were drawn from the aspect of Shabbat, as explained above. Therefore it is called \"Gadol\" because of the miracles which were called the aspect of Gadol (great), as it is written (II Kings 8:4) \"Please tell me all the great things that Elisha performed\". As Rabbeinu z\"l wrote there in the lesson as seen above, 'And 2 tears went down into the great sea', see there."
+                    ],
+                    [
+                        "This corresponds to (Pesachim 2a) \"On the evening [אוֹר] of the fourteenth of the month of Nisan, one searches for leavened bread in his home by candlelight\", and the Tanna read אוֹר as evening, employing a euphemism, etc. The essence of the search for Chametz and its burning is the aspect of elimination, the aspect of the nature from the world, which corresponds to Chametz, as explained above. When nature is nullified and providence is revealed, this is the aspect of nullification of the darkness and the night, as explained above. They are the aspect of the power of the exile which is drawn from the aspect of knowledge of natural science, as explained above. For when His Blessed Divine Providence is revealed in the world, then there is no darkness there at all. The essence of light is Hashem Yisbarach, so to speak, as explained above. Then, night is illuminated like the day, etc. As it is written (Psalms 139:12) \"Even darkness will not obscure [anything] from You, and the night will light up like day\", as it will be in the future, as it is written (Zechariah 14:7) \"and it shall come to pass that at eventide it shall be light\", as we request (Passover Haggadah ) \"illuminate like the light of the day, the darkness of the night\". The essence of the darkness of night is from the knowledge of natural science, which is the essence of darkness, while faith in divine providence is the essence of light, as explained above. Therefore, the night of searching for Chametz nullifies nature, as the Tanna was using a euphemism regarding the nullification of nature, which is the aspect of Chametz which was searched for on that night. By this, night corresponds to day, the aspect of (Psalms 139:12) \"and the night will light up like day\", etc., as explained above. And therefore the Tanna called that night 'light', אוֹר."
+                    ],
+                    [
+                        "1. This corresponds to “a night of guarding” (Exodus 12:42)  - of guarding from harmful powers. Yalkut Shimoni II 210. These harmful powers correspond to natural sciences, to judgments, to the nations which harm the world. Then, on the night of the exodus from Egypt, when nature was eliminated specifically at night in order to break and eliminate the power of night, corresponding to natural sciences, therefore that night was guarded from all harm for powers, from all judgments, since providence was revealed, through which all harm and all judgments are eliminated."
+                    ],
+                    [
+                        "1. This corresponds to the filling of the moon, as in, \"the light of the moon will be like the light of the sun, like the light of the seven days of creation\" (Isaiah 30:26), which will take place in the future, when divine providence will be revealed in the world. The darkness of night will then be eliminated and the moon will be filled of it’s waning, for the waning of the moon corresponds to the darkness of night, to natural sciences, which are attached to it since their main power is from the waning of the moon as is known. In the future though, the moon will be filled and darkness will be eliminated, for nature itself will be eliminated and Providence will be revealed. And then 'the night will be as bright as the day', corresponding to, 'the light of the moon will be as the light of the sun'. Therefore, the commandment to sanctify each new month is the first commandment given to the Jews in Egypt during the redemption, for the essence of redemption is the elimination of nature, corresponding to the filling of the moon, which corresponds to the sanctification of the month."
+                    ],
+                    [
+                        "This corresponds to \"elimination of leaven is only by burning\" (Pesachim 5b). For, \"they emerged from fire and fire will consume them\". (Ezekiel 15:7). Providence in nature corresponds to day and night, light and darkness, as said, and also corresponds to luminaries of light and luminaries fire. Luminaries of fire dominate when the luminaries of light disappear, which is at night and in darkness. For, 'they emerged from fire and fire will consume them'. Ezekiel 15:7. Providence in nature corresponds to day and night, light and darkness, as said, and also corresponds to luminaries of light and luminaries of fire. Luminaries of fire dominate when the luminaries of light disappear, which is at night and in darkness. See LM I 67. Fire corresponds to the intensity of judgment that is drawn from nature, which is why G-d created fire after the Sabbath, through Adam, as our sages said (Pesachim 54a). This alludes to nature, in that providence disappeared. Nature corresponds to (Deuteronomy 8:17), \"my power and the make of my hand have accomplished\", like fire, which was created by a human act. Therefore nature is most strongly attached to fire, which represents the intensity of judgment. And therefore we recite the havdalah after Shabbat over fire. Because this is the essence of differentiation and separation. The power of the tree of knowledge of good and evil is mainly from the power of nature, which corresponds to fire, and by our reciting the havdalah over fire, we thereby separate the good and subdue the bad that is attached to the fire as nature, and then the fire itself is transformed into holy nature. For the truth is that even nature is Providence, since G-d himself guides nature as He wills, and when we believe and know that everything is Providence, and even nature becomes Providence, and then even fire is sacred. This is represented in 'who creates the luminaries a fire', which we recite after the Sabbath during havdalah, declaring that we believe everything to be from G-d and that fire is an aspect of the nature that G-d himself created, for nature is Providence. Then, everything is sacred, representing the rectification of the tree of knowledge of good and evil. Specifically through this, evil falls away, as in, 'they emerged from fire and fire will consume them', for its main power is from fire, from nature, and when it becomes evident that even fire, nature, is also from G-d this itself subdues it. This corresponds to burning leaven with fire, for divine providence has been revealed, and then we know that everything is from G-d, and that even nature, represented by fire, was created by G-d alone. Then leaven, representing natural sciences, corresponding to the power of the nations, is subdued and eliminated specifically by its own source, by fire, for 'they emerge from fire and fire will consume them'."
+                    ],
+                    [
+                        "Therefore leaven is permissible throughout the year, and only on Passover must we eat unleavened bread, while leaven is very strictly forbidden, even in the minutest amount. This is because on Passover, which represents the Exodus from Egypt, we must eat only unleavened bread, representing Providence, while leaven, which represents nature, we must completely eliminate so that it will not be seen or found in our homes.  For the truth is that nature itself is also divine providence, but since pharaoh and the Egyptians greatly overpowered us and denied G-d by saying (Exodus 5:2) \"who is G-d?\", therefore it is impossible to take leave of Egypt other than by means of a very great revelation of providence. Therefore, during the Exodus, G-d revealed His providence with a very great revelation, performing for us awesome wonders. For this reason, we must eat on Passover only unleavened bread, which corresponds to Providence and not leaven, which corresponds to nature. On account of the intensity of the exile in Egypt, which comprised all the exiles, it is impossible to take leave of it other than by a revelation of Providence alone. Nature though, represented by leaven, must be completely eliminated, not to be seen or found. Nature would have empowered the Egyptians and then, due to their great power over the Israelites at the time, it would have been impossible to leave. For this reason, we must eat on Passover only unleavened bread, which corresponds to Providence and not leaven, which corresponds to nature.   But since for seven days we eat unleavened bread, corresponding to Providence, we can then eat leaven throughout the year. Once we have already left Egypt and the knowledge of providence has been revealed by having eaten unleavened bread, we are then allowed to eat leaven, corresponding to nature. By means of the great revelation of providence we truly know that nature is itself providence, that G-d created everything and guides everything according to His will, and therefore we may eat leaven for the rest of the year. Only at the beginning, during the Exodus, it is completely for bidden to eat leaven, for at that time, due to their great power, it was forbidden to acknowledge nature at all, for that would have even further empowered them and we would not have been able to be redeemed. But after having left Egypt and Providence was revealed, we know that even leaven, representing nature, is also divine providence, and we are then allowed to eat leaven after Passover. This corresponds to what is stated in the holy Zohar, that once we received the matzo, the medicine, we may then eat leaven (Zohar II 183b). This means that after providence was revealed, we may eat leaven, for knowledge was increased and we know that even nature is really Providence. Therefore, leaven only became permissible after the splitting of the Red Sea on the seventh day of Passover, for that was the ultimate fall of Egypt. Providence was then revealed more than ever by the many miracles that took place then. Natural sciences, corresponding to the great power of the nations, were then subdued and eliminated, for they all were very terrified by the revelation of providence that took place, as written (Exodus 15:15) \"then the princes of Edom were terrified\". Thus the revelation of providence also revealed that nature itself is really providence and therefore, after the seventh day of Passover, it became permissible to eat leavened bread. "
+                    ],
+                    [
+                        "The splitting of the Red Sea corresponds to Rabbeinu z\"l's teaching in this lesson on 'G-d shed two tears into the great sea'. This means that He draws providence to subdue the nations, which correspond to the sea, as written (Isaiah 57:20) \"the wicked are swept away like the sea\", which brings about miracles and wonders, which are called 'great' as written (II Kings 8:6) \"tell me of the great deeds\". This is represented by the splitting of the Red Sea when there was a great revelation of providence. By means of providence came the miracle, providence that G-d drew came upon the sea which corresponds to the nations and the sea split. In other words, the splitting of the Red Sea took place on two levels, two that are one, for they are inter-dependent. The splitting of the Red Sea alludes that the sea of wisdom above was split, and knowledge, corresponding to providence, was revealed, for providence is the quintessential knowledge. This same dynamic also split the sea below, which alludes to the nations of the world who are swept away like the sea-they were all split, broken and eliminated, while Israel passed through the sea on dry land. The waters, representing the nations, could not wield power over Israel, since providence was revealed, as in, 'G-d shed two tears into the great sea'. For Pharaoh had gained power through the two letters מ'י' which spells י\"ם (sea) and therefore he said \"who is G-d that I should listen to him?} (Exodus 5:2) as stated in the Ari z\"l's writings. Therefore Pharaoh was subdued mainly by the revelation of Providence with the splitting of the Red Sea as in, 'G-d sheds two tears', which is Providence, into the great sea. "
+                    ],
+                    [
+                        "This corresponds to the sons' question at the Passover Seder, when the son must ask 'why is this night different from all other nights'? On the night of Passover we must specifically ask questions about the difference in order to answer 'we were slaves', meaning that G-d performed for us miracles and revealed His providence in the world. By asking this question about the difference, we subdue and eliminate and answer all questions of natural sciences, for that is how providence is revealed. That is why we ask the questions about the difference on the night of Passover, to eliminate with this question all the questions of the natural scientists, for by means of this question providence is revealed and all of their questions are completely eliminated. For this reason, the Torah speaks about four sons asking questions about the difference. These four sons correspond to the four kingdoms, for all of the four kingdoms, which represent all of the exiles, draw power solely from natural sciences, as explained in the lesson, and they are all subdued and eliminated by the questions of the four sons which revealed Providence, thus eliminating the four kingdoms that comprise all the exiles. Therefore 'why is this night different'? Why is it that on this night, which alludes to all the exiles, corresponding to nature, there should be such a great revelation of Providence? The answer is 'we were slaves' and we could not leave there other by the revelation of Providence, and it was imperative to completely eliminate nature. Therefore the miracle was specifically at night, in order to subdue them at their root and to transform night into day, for nature was completely eliminated and night became day as in (Psalms 139:12) \"the night was bright as day\". This was the essence of the miracle, that nature, corresponding to the night, should be completely eliminated. Therefore the miracle had to be at night."
+                    ],
+                    [
+                        "This corresponds to the immersing of vessels: a vessel that is purchased from a non-Jew must be immersed in the ritual bath so that a Jew will be able to eat with it. (Yoreh Deah 120:1). When a vessel is in the possession of a non-Jew, who corresponds to nature, to the essence of impurity, the vessel cannot leave it to enter into the possession of a Jew, into holiness, other than by immersion in a ritual bath, corresponding to providence, to knowledge, as in (Isaiah 11:9) \"for the earth will be filled with knowledge as the sea\". This is because the food of a Jew must be very holy, and food is sanctified mainly by knowledge, which is a revelation of providence. This corresponds to eating matzo on Passover, because we reveal providence specifically by eating matzo. Adam caused a blemish when he ate from the tree of knowledge of good and evil, which corresponds to natural sciences, which are comprised of good and evil. This knowledge is of the realm of evil, a blemish of holy knowledge. This blemish was caused mainly by eating, for the main rectification of eating is specifically through faith, as in \"remain faithful\" (Psalms 37:3) as mentioned elsewhere. LM I 62. When a person does not eat with sanctity, knowledge, which corresponds to Providence, is blemished and the person falls into the mistaken belief of natural science, as written, (Deuteronomy 8:12) \"lest you eat, be satiated and your heart becomes haughty and you forget G-d your Lord and you say in your heart my power and the might of my hand have accomplished this for me\". In other words, the person attributes it to nature, as if his sustenance comes from his own power in the mind of his hand and he does not acknowledge Providence. This is the meaning of 'my power and the might of my hand', a blemish in the hands, in the 28 phalanges of the hands, in the 28 letters of creation. This is the meaning of (Deuteronomy 8:18) \"remember G-d your Lord for He gives you power\". Indeed, everything is the providence of G-d, who created everything with the 28 letters of creation, who oversees everything at all times, and who gives power, for G-d oversees and sustains the world through the 28 letters of creation. Therefore the Jewish people must greatly sanctify their food and eating. This is represented by many Commandments connected with eating and drinking, for the revelation of providence is mainly dependent upon the sanctity of foods. Thus, 'and be satiated and blessed G-d your Lord over the good land': bless G-d after eating, through knowing that everything is from His providence. And over the good land, for the land of Israel corresponds to Providence, as written (Deuteronomy 11:12) \"the eyes of G-d your Lord are always upon it\". This corresponds to the eating of the manna, as in (Exodus 16:4), \"I will rain down for you bread from heaven\", for it came down slowly through Providence each and every day, besides other miracles connected with it. Believing that sustenance comes only from G-d, solely in His providence, without any natural causes at all, for He gives power - this is eating manna, as in, the Torah was only given to those who eat manna. Mekhilta B’Shalach 17:17. Therefore when the Israelites first came near to their Father in heaven during Passover of the Exodus from Egypt, they had to eat matzoh, which represents the mind, knowledge, corresponding to manna for by eating matzoh on Passover great knowledge is evoked and we come to know that everything is only providence. This is the essential closeness of the Jewish people to their Father in heaven. And therefore a vessel that has been in the possession of a non-Jew, who represents the realm of impurity, for they attribute things to nature, which is from where judgments and the forces of evil draw their main power, that vessel is unusable for a Jewish meal unless it has been immersed in a ritual bath. In this way, the vessel leaves the realm of nature and enters the realm of knowledge, of providence, of the world of the future, represented by the ritual bath, as explained above. This corresponds to the purification of vessels  (Numbers 31:23) \"whatever passes through fire you shall pass through fire, for they emerged from fire and fire will consume them\". Since forbidden food, which is impure, has been absorbed into the vessel, corresponding to nature, for all impurities and forbidden things are drawn from heresies, that vessel has no purification other than by fire, which is the source of nature, as said, for they have emerged from fire. But as long as forbidden food has not been absorbed into the vessel but has only left the possession of a non-Jew, thereby also leaving his knowledge, for a person's greatest possession is his knowledge, with which he aquires all of his belongings, as in \"if you have acquired knowledge what do you lack\"? (Nedarim 41a), therefore when the vessel leaves the possession, the knowledge, of a non-Jew, representing the realm of nature, then immersion in a ritual bath is sufficient. A ritual bath represents the world of the future, from where providence is drawn to break and eliminate the realm of nature, through which we move from impurity to purity, from the possession of a non-Jew to the possession of a Jew, who is above nature."
+                    ],
+                    [
+                        "This corresponds to the 4 cups of wine at the Passover Seder. Wine has two parts, as our Rabbis Z\"L said, \"if a person is worthy it makes him a head and if he is not worthy it makes him a poor person\". Yoma 76b. This means that a person's knowledge is elevated by the wine, and being that the essence of knowledge is the revelation of providence, knowledge of providence is enhanced by drinking wine and one becomes a 'head'. But when a person is not worthy, the opposite happens and one becomes poor, for the true pauper is he who lacks knowledge, which is the main cause of material poverty. When a person lacks knowledge of providence, which is the essence of knowledge, this causes poverty, as in, \"you shall eat it with despair\" (Genesis 3:17), representing oppression and poverty that come on account of the blemish of eating of the tree of knowledge of good and evil, which corresponds to natural sciences. Furthermore, nature corresponds to darkness and night, corresponding to the blemish of the moon, which is the root source of poverty, as is known. Wine is therefore comprised of both elements: it brings on sleep, which corresponds to nature, which corresponds to night and sleep, and when one is worthy, it arouses from sleep, as in, \"your pallet is like good wine which makes the lips of the sleeping speak\". Song of songs 7:10. Good wine, which comes from the realm of holiness, arouses a person from sleep, represented by speech. During sleep, speech disappears, while good wine arouses from sleep and evokes speech, which comes from knowledge, as in 'makes the lips of the sleeping speak', which corresponds to providence, corresponding to the arousal from sleep. And since wine is comprised of both elements, when a person is worthy it represents knowledge, Providence, as in, \"wine that makes glad\", corresponding to the world of the future, as in \"wine makes glad\" (Psalms 104:15). And when one is not worthy it is an intoxicating wine, which confuses knowledge and errs with natural sciences, which corresponds to sleep. Therefore wine must be carefully guarded from the touch of a non-Jew, more than anything else. Nothing else in the world besides wine becomes forbidden by the touch of a non-Jew. As soon as a non-Jew touches wine, and touch is with the hands, the wine is drawn into the realm of nature, which corresponds to the non-Jew, since the wine itself is comprised of both aspects. Therefore a non-Jew, who corresponds to nature, makes the wine impure with the touch of his hand, for the wine is immediately drawn into the realm of nature, and is therefore unsuitable for a Jew, who is above nature, and whose food and drink should be holy, since the knowledge of providence is drawn through food and drink. Therefore, the blemish of the wine is specifically by their touch with the hands, for the blemish of the knowledge of providence is mainly through a blemish of the hands, of the 28 phalanges of the hands, which correspond to the 28 letters of creation. The hands of the non-Jews though, are the opposite of this, and are in the category of \"the hands are the hands of Esau\" (Genesis 27:22), corresponding to the mistaken belief in nature, corresponding to \"my power and the might of my hand\", and therefore wine is blemished by the hand of a non-Jew. This forbidden wine is then in the category of the mistaken belief in natural sciences, which corresponds to sleep. This is alluded to in the word Nesekh, נֶסֶךְ, the term for forbidden wine, as in, \"For G-d Nasakh נָסַךְ (poured) a spirit of slumber\" (Isaiah 29:10), which refers to stargazers who have a mistaken belief in the constellations. Therefore at the time of the Exodus from Egypt, when Providence was revealed, it is a commandment to drink 4 cups of wine, for wine is then in the category of 'if one is worthy the one becomes a head', for now at the Passover Seder, knowledge is elevated and providence is greatly revealed through the wine, for G-d drew Providence and broke the night, the sleep, as in \"around midnight I will go out within Egypt\". Wine is then in the category of 'wine makes glad' and a person is able to speak and tell the story of the Exodus from Egypt on this night, by means of the wine as in 'wine makes the lips of the sleeping speak'. This corresponds to \"song is only recited on wine\". Berachot 35b. For all songs are drawn from the world of the future, when song will be aroused in the world, as stated in the holy Zohar III 286b, as in, \"Then Moses will sing\". Exodus 15:1. It does not say 'sang', in the past tense, but 'will sing' in the future, teaching us that he will sing in the world of the future. Sanhedrin 91b. This is because the essence of song comes from the world of the future, when Moses will sing, for song will then be aroused in the world. This is the source of all songs - song in this world over miracles, for all miracles come about by G-d drawing providence from the end of the world, from the world of the future, into this world. And when a miracle takes place, we draw song from the world of the future into this world, which is all the songs for the miracles that we sing. Therefore, song is only recited over wine, for wine will then be absorbed into holiness, corresponding to knowledge of providence, for the essence of song is drawing providence, which is the song for the miracle, into this world, which is why song should be over wine. This is represented by the 4 cups of wine at the Passover Seder, corresponding to the Four Kingdoms. When wine is absorbed into holiness, corresponding to Providence, all exiles of the Four Kingdoms are subdued, for their main power is through nature, and by means of the Providence that is revealed by the knowledge that is drawn by the 4 cups of wine, they are all eliminated. "
+                    ]
+                ],
+                [
+                    [
+                        "Regarding washing the hands after sleep, see the lesson \"When you go out to war\" in Likutei Moharan II 82. See the whole lesson there.",
+                        "2. Now the general rule for our subject is: there are aspects that are in order and not in order, which are the aspect of (Psalms 139:5), \"you have formed me backward and forward”, the aspect of Adam and Eve, Aleph Bet and Tav-Shin-Resh-Kuf. Adam corresponds to YHVH spelled out with Alephs , which is numerically equivalent to 45, which is the aspect of order, corresponding to “before”, to Aleph Bet in a forward sequence. Eve is the aspect of speech, the aspect of “night to night will tell” (Psalms 19:3), the aspect of Malchut Peh, etc., the aspect of Tav-Shin-Kuf-Resh in a backward sequence, to, ”backward”, etc. This is as we see, that a person sometimes goes along not in order. This comes about from the aspect of 'not in order', as seen above, by the person having severed disorder from order. This blemish is caused mainly by haughtiness, as (one says) \"I will rule\", for in this way a person takes Eve-Malchut for himself and severs it from Hashem, and then it is not in its whole perfect state. This is because its main sustenance is from the Divine Name of מ\"ה, which is the intellect, which is in the aspect of order. The perfection of all things is only when they are united and bound with Hashem, when they receive perfect sustenance from Him. Wholeness comes from the mind, etc., the aspect of Wisdom, כ\"ח מ\"ה (the power of Mah), as in \"Wisdom sustains life\" (Kohelet 7:12) and as in \"What is our life, what is our strength, etc\" (morning prayers), and מ\"ה is (numerically) equivalent to Adam. Then, it contains wholeness, etc. This is, \"G-d's is the earth and its bounty\" (Ps. 24:1), and then, everything is in order for a person, since, \"Wherever there is the masculine, the feminine is not mentioned\". Zohar III, Chukat, 183b. Therefore Eve, disorder, becomes submerged and nullified into Adam, order. And the aspect of order is called Yud and Malchut is called Dalet - דלי\"ת לֵית לָהּ מִגַּרְמָהּ כְּלוּם, which has nothing of its own. Zohar I 170a. Hashem draws the sustenance of Wisdom, represented by the Yud, into the Malchut, represented by Yud-Vav-Dalet. This is \"You formed me backwards and forwards and placed your Kaf upon me\"; Kaf not meaning hand, but the letter Kaf, which is the Yud-Vav-Dalet (the letter Yud spelled out), which in Gematria equals Kaf (20). When a person separates the Dalet for himself and draws sustenance from it, his life then becomes disordered, and things do not go for him \"in order\", for he is now being sustained by \"disorder\", by the Malchut-Eve, tav-shin-resh-kuf. And therefore when one sees that things are not going 'in order', you should know that you have become haughty and you feel 'I shall rule'. What should you do? Repent, humble yourself and return to the category of מ\"ה, as is written, \"We are Mah (nothing) (Ex. 16:7). Then Eve is restored to the aspect of Adam, to the aspect of Mah, and things are restored to order. The main time for this repentence is during the month of Elul. Study all of this there well. "
+                    ],
+                    [
+                        "This is the aspect of washing the hands in the morning when you rise from sleep. Day and night correspond to Adam and Eve, to order and disorder. The light of the day corresponds to Adam, who represents Wisdom, for light corresponds to wisdom and knowledge, as Rabbeinu z\"l says elsewhere (Likutei Moharan I 37), and as is written (Proverbs 2:13) \"As thr advantage of light over darkness, so is the advantage of wisdom\". Night corresponds to Eve-Malchut, as in \"night to night יְחַוֶּה, will tell\" as mentioned in the holy Zohar and brought in the laws of awakening Halachah 3. At night, the gates of the Garden of Eden are sealed, which is the aspect of the disappearance of knowledge, and the world is then ruled by the Matron, which is Malchut. Therefore, judgments are empowered during the night, as stated in the holy Zohar I 92b, for all judgments arise from disorder, which corresponds to judgments, the source of all suffering, G-d forbid, which is against human will, corresponding to disorder. And disorder is the aspect of the darkness of night, as a person walking in the dark will walk in a disorderly way, because he cannot find the right path, and he may stumble on a rock, or something similar. However, during the daylight, one sees the path and walks in order. Therefore day and night correspond to order and disorder, to Adam and Eve, etc. Therefore, at night, when disorder rules, and order, wisdom, the light of day have disappeared, then is the time to sleep, and sleep is the aspect of nullification. For when a person sees that his intellect is confused and his mind is not settled, judgments that are attached to disorder are empowered. For when holy knowledge is perfect, disorder comes into order, for 'Where there is masculine, the feminine is not mentioed'. But at night, when knowledge disappears, and disorder, to which judgments are attached, G-d forbid, is empowered, G-d forbid, one must relinquish one's knowledge altogether, as if one had no knowledge at all, and completely nullify oneself into sleep. We must sleep at night when knowledge is not perfect, for otherwise, disorder may overrule, G-d forbid. Therefore we sleep at night to completely banish our knowledge and nullify ourselves, showing that disorder, which corresponds to the body, has no sustenance at all other than via the intellect. Therefore, we completely relinquish the intellect and the body remains like an inanimate stone with only the bare minimum of life. During sleep, the intellect is refreshed and strengthened, so that when we wake from our sleep, renewed mental forces return to us and the body is also strengthened. This is because the body is sustained mainly by the soul and the soul and the body themselves correspond to order and disorder. The body and the soul represent a man and a woman, as is known, Adam and Eve, light and darkness, wisdom and foolishness as mentioned elsewhere in the lesson entitled \"דִּרְשׁוּ ה' וְעֻזּוֹ\" (Likutei Moharan I 37). The body has no sustenance at all other than the soul, so at night, when knowledge is not whole/perfect, we must completely relinquish knowledge and literally nullify ourselves in sleep, so that disorder will not overpower us. "
+                    ],
+                    [
+                        "And therefore, when we are waking from sleep, we must wash our hands with water. Water represents knowledge, as in, \"the earth will be filled with knowledge as the waters cover the sea bed\". Isaiah 11:9. We must evoke the waters of knowledge to evoke order and banish impurity, which is attached to disorder, which has become attached to the hands. The entire power of the forces of evil is only from disorder, when a person is not receiving perfect sustenance from order. This is represented by the darkness of night, by sleep, when the body, which corresponds to night, remains without sustenance from the intellect, which corresponds to day. During this time, the forces of evil are sustained from there, from disorder, become attached specifically to the hands. This is because the above rectification of binding and bridging disorder into order is represented by the Yud, which corresponds to the Kaf, which represents the hands, as in, 'you formed me backward and forward and placed your hand upon me', as brought on the verse \"Open your hand\". The entire world compared to G-d is in the category of disorder. G-d is exalted beyond all spiritual worlds, and all the worlds are in disorder before Him, since all the worlds are guided by Malchut as explained in the lesson as mentioned above, and the Malchut corresponds to disorder, and said above. This corresponds to \"the world was created in the month of Tishri\". Rosh Hashanah 27b. Tishri represents tav-shin-resh-kuf, disorder, Malchut. The world was created mainly so that we come to know G-d Zohar II 42B, so that we acquire perfect knowledge, which is knowing G-d. That is the true essence of knowledge, and only that is considered knowledge, as written, \"you shall know today and restore to your heart that G-d is the Lord\". Deuteronomy 4:39. The main purpose of creation was to bring disorder into order, to elevate all worlds to their root, so that disorder, representing the totality of all worlds, will become brought into order, which is knowledge, specifically the knowledge of G-d. That is the main purpose and what will remain at the very end. Everything else will become nullified into it. But how does one achieve this, binding and elevating all worlds corresponding to disorder, to the roots, into order, which is wisdom and knowledge? This is only possible in this world of action, by means of observing the practical commandments of the Torah. The Torah, as a whole, is held in the hands, which are the tools of action, as in \"today to do them\". Deuteronomy 7:11. This is alluded in \"the two tablets of the covenant are in my two hands\". Deuteronomy 9:15. Torah, represented by the two tablets of the covenant, is held within the two hands, which represent the tools of action, for the hands place all things where they are needed. This is true regarding the world as a whole: by means of the hands, the tools of action corresponding to the totality of the Torah, we take all the worlds, corresponding to disorder, elevating them and bringing them to G-d, so that they are absorbed within their root in order. This is why the Zohar tells of Rabbi Eliezer who lifted his two hands as he was about to die and said \"woe that two Torahs are about to disappear from the world\". Zohar I 99a. The two hands represent the totality of the Torah, represented by the written Torah and the oral Torah, which is why holiness is evoked mainly through the sanctity of the hands. This is represented by the washing of the hands in the morning. When we sleep, the life sustenance disappears and the forces of evil that are attached to disorder become attached specifically to the hands, for they are always seeking to be nourished from holiness. And since holiness – bringing all worlds to the root, bringing disorder into order - is by means of the hands, the main attachment of the forces of evil that always seek division and to separate disorder from order is specifically to the hands, the main site of sanctity. The hands are the main tools by means of which we are able to bind and elevate disorder into order, and therefore, they are also the main place where the forces of evil are attached. That is why we must wash our hands with water immediately upon awakening, to evoke the waters of knowledge and evoke order, so that the forces of evil attached to disorder will be banished. This is what our Sages said, \"the evil spirit that rests on the hands as a princess and is particular not to leave unless the hands are washed properly\". Shabbat 109a. This force of evil is rightly called a princess, for it is attached to a blemish of the Malchut caused by separating Malchut and saying 'I shall rule', which causes everything to be disordered, which is the source of judgments and evil forces. That is why it is called a princess."
+                    ],
+                    [
+                        "And therefore, it is forbidden, before washing, to touch your eyes, ears, etc., with your hands. Shulchan Aruch Orach Chaim Siman 4 Seif 3. For all of these are the orifices of the head, the mind, and all of these seven orifices represent the channels through which intellect is drawn - they are the Seven Candles, as explained in another place (Likutei Moharan I, 21). Therefore, one must not touch them with the hands before washing so as not to empower disorder over order, which is the aspect of da'at/knowledge, corresponding to the seven orifices of the mind by the impurity which is attached to the hands, the tools of action, which are attached to disorder. Therefore, we must first purify and sanctify the hands with water, representing the drawing of the waters of knowledge. Then we are able to raise the hands to G-d and to bring everything into order, as in, \"Raise your hands with holiness\" (Ps. 134:2). By drawing knowledge, everything comes into order, which is the aspect of da'at/wisdom and knowledge, for wisdom is called holiness as is known. This corresponds to rising at midnight, or at least before sunrise, to bind day to night with Torah and prayer: night, disorder, which corresponds to night, with day, with order, which corresponds to day. This is the essential work of a human being - to elevate and bring all worlds to their root. ",
+                        "And this is, \"Bless G-d, all servants of G-d, who rise in G-d's house at nights\" (Ps. 124:1); specificallt 'who rise at nights', for rising at night to study Torah and pray is the main rectification, for that is how we bind night with day, disorder with order, which is the main rectification of all worlds. This is the juxtaposition of 'Raise your hands in holiness and bless G-d': 'raise your hands', for elevating and binding night with day, disorder with order, is accomplished specifically by the hands, the tools of action, the totality of the Torah. They raise all worlds to their root, as in, 'Raise your hands in holiness and bless G-d', as in, \"When I raise my hand to heaven\" (Deut. 32:40), which is the raising of the hands spoken about in the Zohar, for the totality of all worlds are held in the hands, as in, \"My hand founded the earth and my right hand measured the heavens\" (Isaiah 48:13). Therefore, holiness is mainly in the hands, for by fulfilling the Torah and the mitzvot that are held in the hands, the tools of action, we elevate all worlds, which represent disorder, raising and bringing them back to their source, to G-d, to order, represented by wisdom, which is called holiness, as is known. And this is, 'raise your hands with holiness' and it connects well with the previous verse, 'Bless G-d, all G-d's servants, who rise at nights'"
+                    ],
+                    [
+                        "And this corresponds to Rosh Hashanah, to the blowing of the shofar, which is the aspect of arousal from sleep. As is brought in the Kabbalistic texts, Rosh Hashanah corresponds to sleep, and the shofar representes arousal from sleep, since, \"The whole world was created in Tishri\" (Rosh Hashanah 10b). This is the aspect of disorder, Tav-Shin-Resh-Kuf, and when disorder is aroused, you must submerge yourself completely in sleep, which corresponds to the sleep of night. Rosh Hashanah is the first day of the Ten Days of Repentance, and the essence of repentance is to repent from haughtiness, humbling oneself and truly sensing one's lowliness and unworthiness. As our Sages said, \"One self-chastisement is greater than one hundred floggings\" (Berachot 7a), and, \"He forgives transgression for the remainder\" (Micah 7:18) - \"to the one who makes himself a remainder\" (Rosh Hashanah 17b). Therefore the essence of repentance is humility and humbleness, for all sins arise from disorder, from separating the Malchut and possessing it with haughtiness. That is the source of all judgments, to which the evil inclination and the forces of evil are attached, from which all sins arise. The holy books speak about haughtiness being the cause of all sins, since, \"Whoever is haughty is as if he worshiped idols\" (Sotah 4b), and, \"Whoever acknowledges idolatry is as if he denied the entire Torah\" (Chullin 5a). We find, all sins come through haughtiness, G-d forbid, for haughtiness separates disorder from order, which is the cause of all sins. Therefore, the essence of repentance for all sins is humbleness, making yourself as dust to be tread upon, sensing your lowliness and distance from Hashem, lowering yourself and breaking your heart before Hashem. That is how G-d will forgive a person, as written, \"G-d will not scorn a broken and oppressed heart\" (Ps. 51:19), and \"Who forgives transgression for a remainder\" - \"for one who makes himself as a remainder\". This is because humility and humbleness, one makes himself as Mah, as nothing and naught. In this way, one returns to order, represented by  Mah, through which all judgments, which correspond to sins, disappear. Therefore, on Rosh Hashanah, which is the first day of the Ten Days of Repentance, the first day of Adam's creation, we must \"sleep\" - we must completely submerge ourselves as if we have no knowledge at all, but only cry out to G-d and declare Him King, in complete sincerity, without sophistication. On Rosh Hashanah Adam and Eve were created, corresponding to order and disorder. It was their task to rectify all the worlds, representing disorder, into order, to bring 'Eve' into 'Adam'. Had they done that, everything would have been brought into order, without any suffering and judgments, which represent disorder. But they blemished with their sin, and in doing so, they separated disorder from order, for their main sin was haughtiness, 'I shall rule', which was the essence of the Primordial Serpent's enticement, as written, \"For G-d knows that on the day you eat of it, your eyes will be open and you shall be like G-d\" (Gen. 3:5). As our Sages said, \"It told them, 'Every craftsman hates his fellow craftsman - G-d ate from this tree and created all the worlds'\" (Genesis Rabbah 19:4). In other words, he aroused jealousy in them and a desire to rule: 'you shall be like G-d' - 'creators of worlds', as if to say, 'Why should you subdue yourselves to Him? If you eat from the Tree of Knowledge, you will be a Gd and a King just like Him!' All this is the aspect of 'I shall rule', in that one desires to draw Malchut/Kingship to oneself, and then everything gets in disorder, for the person himself is in disorder. That is why all generations of mankind became destined to die, for they had blemished order, corresponding to wisdom, the source of all sustenance, as in, \"Wisdom sustains life\" (Kohelet 7:12), as in, \"Mah is our life?\". With their blemish, they separated themselves from order, from wisdom, from Mah, the main source of sustenance, and death as opposed to life was the inevitable result. Their blemish also caused everything to become disordered, represented by all the blemishes and decrees that were a result of their sin, as written, \"With toil you shall eat of it...thorn and thistle will grow for you\" (Gen. 3:17-18), upon which Rashi comments, \"When you plant wheat, the earth will give forth thorn and thistle\". All this corresponds to the disorder they caused with their sin, which was haughtiness, 'I shall rule', which caused all things to become disordered, since they had evoked disorder upon themselves with their sin. Not only did they not rectify, elevate and refine the world of the judgments that are attached to disorder, bringing everything into order, which is what they were supposed to do on the day they were created - for elevating the entire world to its source, merging disorder into order, was the very purpose for which Adam and Eve were created - but they caused great damage with their sin. The serpent first entices Eve, since she represents disorder, from which the forces of evil derive their power. The rectification should have been by merging disorder into order, by Eve being subservient to Adam, but the serpent overpowered Eve, representing disorder, enticing her to separate 'Eve' from 'Adam', disorder from order, so that Adam would follow Eve's will, so that disorder would rule over order. But they immediately repented and began rectifying everything, a rectification that would not be completed until the coming of the Messiah. ",
+                        "And each and every year we must work at this rectification on Rosh Hashanah, for that is the day they were created and when they should have made this rectification, but instead the did the opposite. That is why our service on Rosh Hashanah and Yom Kippur is related to this rectification, as brought in the Kabbalistic texts. Therefore, the essence of the rectification of Rosh Hashanah is to work at restoring everything to order, repenting for all of one's sins, which are caused by disorder, by haughtiness, completely surrendering oneself to G-d  in order to elevate the entire world that was created at this time of year; in other words, restoring disorder back into order. This is the aspect of 'sleep' on Rosh Hashanah, as mentioned in the Kabbalistic texts, \"G-d cast a slumber\" (Pri Etz Chaim, Rosh Hashanah, 2, 4).  Sleep represents surrender. Order and disorder correspond to Chochmah and Malchut, Adam and Eve, and 'Eve' must be submissive to 'Adam', knowing that the entire world which seems to be ruled by Malchut, by Eve, all comes from G-d alone, \"for Kingship is G-d's\" (Ps. 22:29) and everything in existence and all life on earth is absolutely nothing before Him. It is a great mitzvah to know and declare this knowledge. It is the main source of sustenance for man and for all the worlds, and is what brings everything back into order. But when disorder, represented by judgments, is empowered, which is on Rosh Hashanah, when the world, corresponding to disorder, was created, and on which Adam and Eve sinned, thus empowering disorder, we must at this time completely surrender ourselves into sleep. In other words, we must completely relinquish and abandon our intellect, as if we have no knowledge at all, but rather declare G-d as King with utmost faith and simplicity, without any sophistication. This is our main work on Rosh Hashanah and Yom Kippur, on which we are completely involved in revealing His kingship without any sophistication. On these Days of Awe, we completely set aside our knowledge and surrender ourselves, devoting ourselves to prayers, beseeching, song and praise from Psalms and other types of requests and liturgy. All this represents sincerity and simplicity without any sophistication, for that is how we reveal G-d Kingship. This is the meaning of the 'sleep' on Rosh Hashanah as mentioned in the Kabbalistic texts. It is explained there that this 'sleep' is the disappearance of the Supernal Mind from the Zeir Anpin, and then Mind and sustenance are drawn directly into the Malchut from Binah, the Supernal Mother, rather than through the Zeir Anpin, and then, through the shofar, new Mind is drawn after this 'sleep'. After the arousal from this 'sleep', the Malchut is severed, etc. The 'sleep' represents the disappearance of the Mind; it is intentionally removed so that disorder, haughtiness, the main blemish of the mind, as mentioned in the Kabbalistic texts, will not become attached to it. Therefore, Ga'Avah, גַּאֲוָה (haughtiness) is numerically equivalent to Yah (15), which represents the Mind. The main blemish of haughtiness is in saying, 'I shall rule' and the main sustenance of the Malchut is from wisdom, as in, 'Wisdom sustains life', as Rabbeinu z\"l explains in the lesson. The Malchut must be elevated to its source, as in, \"The Kingship will be G-d's\" (Ovadiah 1:21), to know that all the worlds and everything in them, which correspond to Malchut, were all created and are solely guided by G-d's Kingship, which rules over all. Therefore we must completely surrender ourselves to G-d and to be nothing in our own eyes, as in \"we are מ\"ה\" (Ex. 15:7) , for sustenance comes mainly from מ\"ה, as in, 'מ\"ה us our life'. But when one is haughty and says 'I shall rule' and seeks to draw 'kingship' to himself, this is because in his haughtiness, he believes that he has already achieved some intelligence, that he is a scholar, a kabbalist, a tzaddik, and deserves some status of power. He thus desires to overturn order and take the Malchut for himself, as if he has power and knowledge to sustain the Malchut which is sustained mainly by wisdom, to draw wisdom into disorder and to empower disorder over order. It is certainly possible to draw kingship to oneself other than by means of wisdom, which sustains the Malchut. Therefore, this haughty person who says 'I shall rule' blemishes wisdom in wanting to draw the mind into the kingship of evil, which is haughtiness. Therefore, as long as disorder is not yet ameliorated, that is, at the beginning of Rosh Hashanah, one must completely relinquish and set aside one's mind so that disorder, judgments, will not be able to attach itself to it. And during this complete surrender, corresponding to 'sleep', in that we do not use any wisdom at all, we then rise above human wisdom, for sincerity, simplicity and faith rise above the Mind and Wisdom, as we have explained elsewhere. Then we are able to declare G-d as King with all sincerity and without any sophistication. This corresponds to drawing the Mind and sustenance into the Malchut, bypassing the Zeir Anpin, as known. Now we reveal G-d's Kingship without any wisdom at all, but solely by means of surrender, when we are submerged into Binah, the Supernal Mother, which comprises the upper three Sefirot, from where His Kingship is revealed. Then, through the shofar, new mind is drawn and we are aroused from sleep, for by means of the sleep and the surrender, we are then able to receive great intellect, and the Malchut is severed and becomes a complete partzuf/structure on its own. For when we attain holy intellect, G-d's Kingship is revealed with complete knowledge to all, for the drawing of the mind is only for the purpose of revealing His Kingship, to know and declare that He is the Creator. Then, disorder is ameliorated and absorbed into order, as in, 'Wherever there is masculine, the feminine is not mentioned' for she surrenders to him. When the mind is in its perfect state of holiness, we need not be afraid of disorder, since we know that everything is solely from G-d, when all disorder completely disappears. Therefore, arousal from sleep is mainly by means of the sound of the shofar, for sound corresponds to Mah, the Divine Name representing order, as stated in the Tikunei Zohar, \"YHVH is in sound an speech is in man\". These correspond to order and disorder, for sound arouses intention, which is in the mind. This is the meaning of what our Sages said, \"Blowing the shofar is wisdom and not a creative act\" (Rosh Hashanah 29b). The sound of the shofar corresponds to wisdom, to Mah, to sound that arises the intention of the mind. Sound itself cannot be grasped. One cannot understand a person by his voice alone, for sound corresponds to Mah, to the power of wisdom by itself. With the shofar we evoke only sound, which corresponds to Mah, to order, so as to empower order. Then, with sound, we build speech, which is prayer, represented by the prayers we recite on Rosh Hashanah after the shofar blowing. ",
+                        "I had some other ideas regarding this subject, but unfortunately I have forgotten them since I did not write them down at that time. May G-d help me to retrieve all losses, and may I never lose again any single word, as a plastered well that does not lose a single drop. Amen, May it be His will."
+                    ]
+                ],
+                [
+                    [
+                        "1. Based on the lesson, \"And Boaz said to Ruth\", Likutei Moharan I, 65. See the entire lesson well. The basic rule is that a person must at all times look upon the purpose as being totally good, totally one. For there, one nullifies all the pains and all the troubles in the world, for everything is for the good. However it is impossible to look upon this purpose except with דְּעֵינִין מֵחֵיזוּ דְּהָאי עָלְמָא לְגַמְרֵי, etc. And therefore the soul of a person is sunken when he has great pains, G-d forbid. He seals and shuts his eyes with great strength, etc. in order to chase away  the purpose, etc. See there all of this very well. However, after one moves away from the nullification, one's pains and troubles come back stronger than at first. (This is like) two people fighting with each other, when one sees, etc. But afterwards the pains and troubles are cooled and nullified through the Torah which is draw down via the tribulations, via nullification of the purpose. Through this the sunrise of the residue [the trace of revelation left after the First Tzimtzum - the initial concealment of G-d's infinite light] is illuminated in the mentalities and one receives Torah with happiness. This is a vessel for the receiving of Torah. Through this the thirst of the soul is quenched, which is the aspect of tribulations, in the aspect of (Isaiah 55:1) \"Ho! All who thirst, go to water\", etc. See all of this brought well over there. And then one is able to pray as is fitting and to unite each prayer, etc etc. See very well over there."
+                    ],
+                    [
+                        "This corresponds to washing the hands in the morning. Sleep corresponds to bitul-submergence into the Absolute by closing the eyes, which is the root  of sleep (see LM 1 54). For during sleep, we bond with the World of the Future, representing bitul/submergence.  From LM I 7, on the story, \"Rabbi Eliezer was  sleeping,\" we also see that sleep corresponds to submergence, to, \"No eye has seen.\" In fact, the main reason why God puts man to sleep is for these above reasons, to escape from the judgments and suffering that are all caused by a confused mind, as we have spoken about elsewhere. Man has been sent into this world for one reason alone — to fight a holy war against desires and confusions and to bind one's thought to God at all  times. But this tires the mind. Therefore, God imprinted the instinct in man that when the mind is too confused and tired that one falls asleep, closing one's eyes and submerging the mind, completely letting go of  one's consciousness and intellect. This is the  submergence, surrendering oneself into the Absolute Good, where all confusions, including all judgments, troubles, pains and obstacles, disappear and are all submerged into the ultimate purpose. This is why sleep is innate to man and to all creatures. Therefore, it is possible to attain very sublime perceptions during sleep, since one is then submerged into the Light of the Ein Sof, by means of which one is able to perceive great things, as stated in the holy Zohar on the verse, \"Who will ascend God's mount?\" (Psalms 24:3; Zohar 11 195b). Therefore, one must wash the hands with water   upon awakening from sleep, for wakening from sleep corresponds to returning from  submergence, when judgments and confusions, the cause of all impurities, seek even more intensely to overwhelm the person, as explained in the lesson.  Specifically then one must muster more strength to subdue them by the Torah that one draws from the Impression, which corresponds to water. This is why we wash the hands with water immediately upon awakening from sleep. Since awakening from sleep corresponds to submergence, we must  immediately evoke the waters of Torah in order to abolish the spirit of impurity that rests upon the body, only on the hands. The forces of judgment and confusion stand in ambush over the human body during the submergence, waiting for the moment when a person's consciousness will return so that they will gain even firmer grip on him. Therefore, we must be careful to banish them immediately upon awakening from sleep by purification with water, which evokes  purity and sanctity from the waters of Torah that are from the Impression of the submergence, from which all suffering and judgments come after one has returned. As our Sages of Blessed Memory said on the verse, \"Which I have commanded you ; today\" (Deuteronomy 6:2) (the words of Torah should be new in your eyes everyday\" (Sifri ad loc). Hence, one must receive the Torah anew every day, for through sleep, which corresponds to submergence, one receives a renewal of the Torah in order to counter judgments and impurities that seek more than ever to overwhelm a person specifically at this time. Fortunate is he who attains this to perfection, attaining new and authentic  Torah insights every day. However, even the majority of people who cannot attain this should at least do their best to study Torah in the morning upon awakening from sleep. Jewish literature is full of the importance of rising early in the morning to study Torah in order to quench the soul's thirst, to banish suffering, judgments, the forces of evil and all confusions by means of the Torah  that one receives from the impression. Therefore, even  someone who is not really able to attain new Torah  insights must at least make great effort each and every  day to study Torah with renewed enthusiasm and passion, that it will be literally \"as new\" for him, for this too is considered a renewal of the Torah, as explained elsewhere. This corresponds to tzitzit, tefillin, kriat shma and  prayer, all of which represent a renewal of the mind that is drawn upon each Jew every day. All this is evoked by the shining and the impression of the Submergence into the Absolute, which corresponds to sleep. "
+                    ],
+                    [
+                        "1. And this corresponds to the force of the miracle of Chanukah until we merit a new mitzvah to light the Chanukah candles in our house each year. Because the lighting of the Chanukah candles is lit from the shining of the Holy remainder of the nullification of the purpose, that from there is all the reception of Torah and mitzvot, which is the aspect of the general rule of all the Holy Lights, the aspect of \"because the miracle of the candle and the light of Torah\". Through this, all troubles and Sitra Achra are nullified; from them come the absorption of the kingship of the gentiles. Because the kingship of the gentiles stands over Israel to make them \"forget  Your Torah\", etc. It is known, that the essence of their strengthening is by means of Torah, as seen above. Therefore, they wanted to forget the Torah, G-d forbid. But the righteous men in that generation - Matisyahu the High Priest and his sons - nullified themselves with the purpose of being nullified to the Blessed Name, and then sent out their souls from there, and sacrificed their souls on behalf of Israel. This is the aspect of \"nullification\", because this is the essence of the great advice in all of the troubles, G-d forbid, that come upon the Jewish people in general or what passes upon every person specifically, G-d save us. Because there is no correct advice to chase away from them except through nullification of purpose; in other words, to shut your eyes tightly and to make yourself like you are sleeping, and to nullify yourself with the purpose of nullification as if there you have to feeling at all, except to attach and nullify your thoughts to the light of the blessed Ein Sof. This is something every person can do as I heard from his holy mouth (i.e. Rebbe Nachman's) that even though a person may not be worthy to complete nullification like the great and perfect tzadikkim, still a person is able to nullify himself some degree if he truly wants to. And by means of this nullification, the problems and suffering is nullified from him. But afterwards, it is possible they could become even stronger, G-d forbid and a person must strengthen himself to nullify them through Torah thoughts or through being involved in the Torah with a new desire, as seen above."
+                    ],
+                    [],
+                    [
+                        "1. And now, our long, bitter, exile, is even more difficult than the exile in Egypt and all the other exiles, as brought in the Lesson - for about this exile it is written (Lamentations 1:9) \"She has sunk appallingly\". And thus in every place where the verses and Sages speak of this exile, all of them wonder at the nature of the length and bitterness of this exile, as is brought in the Midrashim. And because of the length and bitterness of the exile it was not possible to tolerate it had it not been for Hashem who was with us, who provided healing for the blow, in that we already merited to receive the Torah on Mt. Sinai. And nowadays, there is generation of orphans and Hashem Yisbarach sent us great and wonderous tzaddikim who brought success upon us in the aspect of seeing the Light of the Ein Sof, and who taught us to nullify ourselves within His Blessed Self in every time and instance of trouble, may G-d save us. And the essence is for us to continue with many new and  wonderous Torah insights, that through them we enliven ourselves and strength is given to us to stand against them and to nullify them when they increase and are aroused afterwards greater and greater. Because at all times, we can nullify them through the holy Torah that we already merited to receive through Moshe Rabbeinu, A\"H. And through the new and wonderous Torah insights that are brought by all the great tzaddikim that are in every generation, corresponding to (Psalms 119:50) \"This is my comfort in my affliction, that Your promise has preserved me.\""
+                    ]
+                ]
+            ],
+            "Laws of Fringes": [
+                [
+                    [
+                        "1. Woolen and linen tzitzit exempt [one from the obligation of attaching tzitzit] on all kinds of garments, except for woolen tzitzit on linen garments and linen tzitzit on woolen garments at present, because there is no techelet (a blue dye) due to kilayim (the prohibition of mixing wool and linen in garments). Some say that one should not make tzitzit of linen at all, and this is the prevalent custom. (Shulchan Aruch, Orach Chayim 9:2)",
+                        "2. Consider the opening statement: What did he see that he went to the place where his equivalent is mentioned, with the sign [referring to Zin], as stated in Siman 29? Pay attention to what is written there, that one must be very careful with garments, guarding them from stains and filth, ensuring that they remain clean, as it is written (Ecclesiastes 9:8), 'Let your garments always be white.' For garments represent the aspect of kingship, the aspect of (Psalms 24:7) 'the King of glory,' and so forth. Thus, the Divine Presence is in the aspect of (Isaiah 63:2) 'Why is Your apparel red?' representing the blood of menstrual impurity. This is the aspect of blemishes that come from the fifty sinews. To repair these, one must specifically fix the general aspect, the aspect of the covenant, the aspect of 'an eagle stirring up its nest.' This metaphorically awakens the brains, drawing from there to the building for all the fifty sinews, and so on. The sins are whitened in the aspect of (Isaiah 1:18) 'If your sins are like scarlet, they shall become as white as snow; if they are red as crimson, they shall become like wool.' The sins are dyed in the aspect of the tongue of the crimson worm, which whitens the sins, and so on. See there well. ",
+                        "3. This is the aspect of tzitzit, for the general principle is that one must be very careful with garments so that the external threads do not catch hold of them. Their nature is to catch hold of garments, as our sages, may their memory be blessed, said (Berakhot 6): 'These ma'anei drabanan are more despised to them, for they are of a lower degree, and the external ones of holiness. There, their nature is to catch hold. Therefore, all the blemishes of all sins are recognized and recorded in them. Likewise, all the mitzvot are also recorded in them, for through the mitzvot, they are given a general aspect. The mitzvot serve as a garment and a covering for the soul so that they do not catch hold. When the garments are clean, it is a great protection, as explained elsewhere (Siman 127). Therefore, one must be very careful with the garments, as mentioned above. Therefore, the Torah commanded tzitzit, which are dependent on garments. Tzitzit serve as a protection for the garments so that the external threads do not catch hold. Through this, the entire Torah is safeguarded, both positive and negative commandments, as everything is recorded in them. And this is what is written (Numbers 15:39), 'And you shall see it and remember all the commandments of the Lord.' For through tzitzit, the brains are elevated, and from them, it extends to the building for all the fifty sinews, as in the aspect of (Ecclesiastes 9:8), 'Let your garments always be white.' 'Your garments' specifically, as stated there. Tzitzit are the aspect of general repair, the aspect of (Deuteronomy 32:11) 'like an eagle arousing its nest,' which metaphorically awakens the brains and extends from there to the building for all the fifty sinews, and so on. This is the aspect of thirty-eight threads of the tzitzit, as stated by our master (in Siman 8) and as our master stated (in Siman 7) that tzitzit are a safeguard against illicit relations. This is what our sages, may their memory be blessed, said (Shabbat 113), 'Let your garments always be white.' This refers to tzitzit. The wings of the tzitzit are the aspect of the wings of eagles, the aspect of (Exodus 19:4) 'And I bore you on eagles' wings,' symbolizing the arousing of the brains. From there, it extends to the building for all the fifty sinews. This is the aspect of thirty-two strands of the tzitzit, the aspect of the twelve warp threads of the tzitzit. Eagles are the aspect of the attracting of the lunar whiteness, which extends from the heart to all the fifty sinews, in the aspect of (Isaiah 1:18) 'Though your sins be like scarlet, they shall be white as snow; though they be red like crimson, they shall be like wool.' The sins are whitened in the aspect of tzitzit made of wool. This is the aspect of tekhelet, which hints that the blood has already been drained, and the blackness has turned to white. This is the aspect of tzitzit made of wool and linen, for garments are the aspect of kingship, and its principal construction and repair come through kindness, judgment, and so on, as mentioned above. This is the aspect of tzitzit made of wool and linen, for wool is the aspect of kindness, the aspect of the language of the shining that whitens sins. Linen is the aspect of might, as our sages, may their memory be blessed, said (Niddah 20), 'The black is red,' and so on. Techelet indicates that the blood has already been drained, and the blackness has turned to white. This is the aspect of tzitzit made of wool and linen. Therefore, the Torah commanded specifically wool and linen for garments (Menachot 39), as they are the foundation of the construction and repair of garments. They are specifically wool and linen, for they are kindnesses and mights, as explained above."
+                    ]
+                ]
+            ],
+            "Laws of Phylacteries": [
+                [],
+                [],
+                [],
+                [],
+                [
+                    [
+                        "1. Regarding the mitzvah of tefillin of the arm and of the head, and that they must be made from the hide of a clean animal specifically, and written on the klaf/inner skin; and regarding the straps, the tunnel, and the rest of their most holy and awesome details; and regarding Rashi's tefillin and Rabbeinu Tam's tefillin:",
+                        "2. According to the most awesome story of the Seven Beggars printed in the book Sipurei Ma`asiyoth: See there, on page 96, regarding the first beggar who was blind, who came to the groom and bride at the wedding after the canopy, and said to them that he gives them a wedding-discourse present, that they should be “old as I... that you should live a long life as I do. And you think that I am blind? Actually I am not blind at all. Only, the whole entire world does not amount to me so much as a blink of an eye, etc. for I am very old, but yet I am entirely yanik, יניק, [lit. suckling, nursing] (that is, young), and I have not yet begun to live at all. But nevertheless I am very old, etc. And I have a consensus on this from the Great Eagle”, etc. Take a very thorough look there at all this, and if you have intelligent eyes, you will discern from afar how utterly deep His thoughts are; and it is impossible to prolong discussion of this at all. But whoever truly desires will see and discern from there the greatness of Hashem Yisbarach and the greatness of the true great tzaddikim; the enormity of their greatness, as each and every one had attained what he boasted of there. For everything that is explained there in the story of each one, is regarding the boasting of some most very great and awesome tzaddik boasting in the upper worlds, in the place where he boasted that he attained what he attained in this world. His fortune! The fortune of his portion! For example, in the interest that will be explained below, that the elders boasted, and each one told what he remembers from his first memory etc.: The youngest of all was most utterly high, the enormity of his greatness and the validity of his sanctity inconceivable. For example, insofar as one of them boasted that he remembers what was happening to him when they cut his umbilical cord — look, discern, and see: is there even one person in the era who can boast like this one, that his material body is so pure and sanctified that he manages to remember what was happening to him then at the beginning of birth, when he emerged into the world's atmosphere, when they cut his umbilical cord? And he was merely the least of them. And from him, see how high is the sanctity of the second holy elder, in whose eyes the level of the first elder was laughable, and he said, in surprise, “That's an old story?! I remember that story, but I also remember when the light was shining,” and the Great Eagle later explained that this is his remembering even what happened to him when he was in his mother's womb, when a light was kindled over his head, as explained there. So behold, the level of the second is higher than the first. One can understand a little, from afar, even though we are most utterly far from this. For, the major difference in a person, before he emerges into the world's air versus afterwards, is explained in our Rabbis z\"l's words in the Gemara (Niddah 30), and is explained in the holy Zohar: for, during pregnancy when he is in his mother's womb, a candle is alight over his head, and he can look and see from one end of the world to the other; but when he has emerged into the world's air immediately an angel comes and strikes him on his mouth and he forgets it all, and regarding this said Iyov (Job 29), “O that I were as in the first months, as in the days when my God watched over me” etc., as explained in our Rabbi z\"l's words (there). And a man's entire work is to manage to know and attain what he knew before whilst a light was blazing over his head, which is when he gazed at the Light Stored Up From the Seven Days of Creation, with which the man saw from one end of the world to the other, as is brought. So, now see and discern how much greater is the second elder's level than the first; like the heavens are high above the earth, etc. And similarly the third more than the second, and so all of them. For, the least of them was so very utterly high that there is no one like him but one person in many generations, and nevertheless in comparison to the second who is greater than him he is considered a mere speck, and similarly the second versus the third etc. etc., on and on — up until the one who boasted that he was altogether a suckling babe then, who is the blind beggar himself, insofar as he said that he recalls all these stories, plus he remembers “Nothing At All” etc.; see there. For, this is a big rule and is explained and understood in the Chazal's words and the Arizal's writings, that even the highest level of all, nevertheless compared to the even higher level, everything is considered but a mere point, as written in the holy Zohar (Tikkun #70 p. 123). Even the Ket'h'er `Elyon is paltry in compare to the `Ilath ha`Iloth etc., and all these greatnesses and wonders are explained in the story of the First Day, and similarly each Day many, many wondrous things that each person boasted of are explained, for example on the Second Day regarding the good life, and similarly on the rest of the Days, regarding the Little Holding the Much, and regarding the Pair of Holy Birds, which he is able to reunite etc. etc. Open your eyes and see what a man can attain in this world, that a man born of a woman can attain such high things that Hashem Yithbarakh himself glories in them (and see more in our words in Even ha`Ezer Hilkhoth Ishuth, where we also talk a little regarding the holy story of the Sixth Day regarding the Power in the Hands; see there). And our holy Rabbi z\"l knew about all of them, and had the knowledge to tell the story that happened at the place where it happened with all of them, and verily said of himself when he told this story, that if the world knew nothing else but this story, he would still be a most original person. But here is not the place to prolong discussing this. (See below at the end of the derush, what is brought there from the Yerushalmi Kethuboth regarding the aforementioned marvels of the elders' memories.)"
+                    ],
+                    [
+                        "Let us return to our subject. Behold, it is explained there that he said that each one should tell an old story, what he remembers from his first memory etc. and the first person among them told that he remembers even when they cut the apple from the tree, that is, when they cut his umbilical cord etc.; and the second one told that he also remembers the light shining, that is, what happened with him during pregnancy, when a light was blazing above his head etc.; and the third one told that he also remembers when his body began taking form etc.; and the fourth told that he also remembers when they were bringing out the seed to plant the fruit, namely when the droplet emerged during relations; and the fifth one told that he remembers even the sages who were bringing out the seed, that is, he remembers when he was still in the brain etc.; and the sixth, seventh and eighth remembered even the appearance, the taste and the smell before they were infused on the fruit, which are the aspect of Nefesh-Ruach-Neshamah etc.; And the yanik [infantile, lit. suckling], who is the blind beggar himself who is telling all this, said he remembers “Nothing At All,” for he is above everything and remembers even even what was before NR\"N, which is the aspect of EYN/Nothingness etc. etc.. Take a good look there, and if you wish to look with an honest eye, you will see from afar the wonders of Hashem, the likes of which have not been heard or seen since the creation of the world."
+                    ],
+                    [
+                        "And this is the aspect of tefillin, for tefillin are the aspect of memory, as written (Ex. 13), “ulzikaron bein `eyneikha/and for remembrance between your eyes” — and for remembrance between your eyes specifically, for memory depends mainly on Tikkun `Eynayim/Proper Repair of the Eyes, as discerned in this story, as this “blind” one — who was entirely blind to this world, who had no sight of this world at all, to the extent that he attained that the whole world did not amount to him so much as an eyeblink, which this is the essence of Tikkun `Eynayim — he attained the ultimate perfection of memory that has no perfection beyond it, as explained above, as this blind one remembers more than all of them etc., as written there in the story. Hence, memory depends mainly on the eyes, and thus it is explained in the Torah “Wayhi Miqetz — Zikaron” (LM #54), that memory depends mainly on the eyes, see there, and he brings there the verse, “ulzikaron bein `eyneikha”, see there, for tefillin are the aspect of Mochin deGadluth/Brains of Grown-Maturity, which is the essence of memory on the side of holiness, for memory is the aspect of consciousness and awareness, as explained in the Torah “Dirshu Hashem/Seek Hashem” (LM #37), and this is the aspect of head tefillin and hand tefillin, amongst which there are eight parshiyoth/text-passages, four of the head and four of the arm, corresponding to the eight holy elders who are masters of memory, which is the aspect of tefillin — “and for remembrance between your eyes” as mentioned. For, it is known in the Kawanoth that the head tefillin are in the Male aspect and the arm tefillin are in the Female aspect, and all together the tefillin are in the aspect of Mochin de`Ibur Sheini deGadluth/Second-Embryonic Mature Brainphase, and this is the aspect of these holy elders, who attained such Mature Brains that each one attained remembering and reaching more of the beginning; what happened with him before in the beginning. And the more that one of them attained, the earlier the beginning that he could remember and reach, as explained above. And behold, they are eight elders partitioned into two fours, corresponding to two fours of parshiyoth of arm and of head, for the four first elders who first boasted of their memory, their whole concern was with what happened with the child in its mother's womb: the emergence of the droplet until the cutting of the umbilical cord when it goes out into the world's air. Namely, the one one boasted he remembers them bringing the seed to plant the fruit, which is the passage of the droplet etc., the second remembers the beginning of the fruit's formation, the third remembers when the light was shining, which is all the days of the embryo, and the fourth, the last, remembers the essence of birth's conclusion, which is the cutting of the umbilical cord, which is the beginning of his entering this world. (And these four are written here from top to bottom, the opposite of how they are written in the book of stories, and this is because here I have to begin from the fourth, so due to the flow of language the order is reversed, but the intention is the same). Hence all these four stories tell of the great wonders of the Creator, Blessed Is His Name; what happens with the embryo in its mother, and so all these brains and perceptions that these four elders attained are in the aspect of Female Brains, which are the aspect of the four parshiyoth of the arm tefillin which are the Female Brains as mentioned. And these aspects that these four elders told about are the aspect of Light-Water-Firmament mentioned in the holy Zohar and the Qawanoth. For, at the beginning of the droplet's emergence, which is the aspect of the one who tells that he remembers them bringing out the seed etc., this is the aspect of Light, for it still has no Form, and then when it began to initially take form it is like Water, and then the embryo changes every day of pregnancy; this is the aspect of Firmament, as is known. And then when the aspect of Firmament is finished he goes out in the air of the world and is born, and all this is the aspect of tefillin, which are the aspect of incubation and birth, which is the aspect of Yetziath Mitzrayim, as is known. And the first four elders, all of what they told was what happened before the droplet descended into its mother's womb. For, they told that they remember when the droplet was still in its father's brain, and the Look, the Taste and the Smell which are the aspect of Nefesh-Ruach-Neshamah, which is where is the beginning of drawing the thought from where it is drawn from the place where it drawn, from cause to effect, from world to world, from intellect to intellect, which are the aspect of Neshamah, Ruach and Nefesh, until the thought is generated, whereby the holy progenitive droplet is generated. And all these four aspects occur with the father, on the Male aspect, as mentioned. And so they are in the aspect of the head tefillin which are the Male brains as mentioned. For tefillin are drawn from the aspect of Tiqunei Diqna/Features of the Beard, as known, which is the aspect of these elders in holiness, who are all in the aspect of the Holy Beard's Features, which is the root of elderliness on the side of holiness, the aspect of, “wehadarta penei zaqen/and you shall honor the face of the elder” [Lev. 19:32], as is known. And the essence of the holiness of the tefillin's Brains are drawn from the Most Supernal Elder, the Oldest of Them All, who is the most suckling babe of them all, who is the blind beggar, who was “altogether a suckling babe” etc. as mentioned. For, from him is the essential holiness of elderliness, and all the eight elders who are the aspect of the eight parshiyoth in the tefillin, they all receive from this Most Supernal Elder, who is the blind one. But his aspect of Brains itself is impossible to enclothe even in the tefillin passages, so there is no parashah corresponding to him, for he is above it all and the root of it all, as they receive all the tefillin Brains from him, which are the aspect of all the elders in holiness, as mentioned. For, he is united in the Ein Sof, as mentioned, so his Brain is not called memory at all, which is the aspect of tefillin as mentioned, for he said that he remembers all this and remembers “Nothing At All.” That is, even though he remembers everything that they remember, for he is composed of all of them and they all receive their Brains and Memory only from him, nevertheless his Brain is impossible to call by the term “memory” at all, for he is above memory and the root of memory, for he is united in the Ein Sof, as written there, and so he is not alluded to in any parashah, for he is above everything and the root of everything, as mentioned."
+                    ],
+                    [
+                        "And the essence of tefillin Brains are the aspect of life of Holiness, which one attains through tefillin, for the Brains are the Life, as written (Eccl. 7), “Hachokhmah tichyeh/Wisdom preserves alive,” as our Rabbis z”l said (Menachoth 44), “One who lays tefillin attains life, as it says, “Adonai `aleihem yichyu/Adonai, by these things men live” (Isa. 38:16), as brought in the Qawanoth, that tefillin are the aspect of the three names Ehyeh H' Eyheh [21+26+21=68] which are gematria ChaYIM [68], which are the Brains, see there, for the Brains of the tefillin are drawn from the aspect of Tiqunei Diqna Qadisha, as brought in the Qawanoth, as they are the entirety of these holy elders, who have their root in the aforementioned Most Supernal Elder, who is the blind one, who boasted that he lives truly long life, for he is very old and yet he is an utmost suckling babe, and still has not begun to live at all, but nevertheless he is very old, and all the world's time does not amount to him so much as an eyeblink etc. And behold, although these are things that the `Atiq Yomin has covered and thought cannot grasp it at all, and there is no man on earth who can make this interpretation and explain this mystery; nevertheless since by Hashem's compassion on His people these words of his have come out of his holy mouth and they have taken form and been printed in a book, it behooves us to dig and find in them some Remez relevant to the story, such that we may merit waking up from our sleep, which this was his holy intention with these stories that he told, in order to wake up all people who sleep away their days etc., as explained in the Torah ”Pathach R' Shim`on” (LM #60), and there you will see and understand the great wonders of these stories, for they are the aspect of stories of Shanim Qadhmoniyoth/Ancient Years-Faces, the aspect of `Atiq/Ancient, the aspect of Hadhrath Panim/Distinguished Face, from which all the seventy faces of the Torah derive etc.; take a good look there."
+                    ],
+                    [
+                        "So behold, the main intent of the above words, for practical application, is what I saw and heard from the mouth of Rabbeinu z\"l himself, many times, that he lived new life all the time; like I heard from him many times saying, “I lived life today, such life as I had never experienced” etc. And also I heard him other times speaking a great deal about life, that the world calls everything life etc., and even regarding painful life there are many differences etc., see there in the Sichoth [CM #400], but actually the essence of life is True Longevity, which is the aspect of the Long Life of the blind one, who really lives long life, for he boasts that he is utterly old and yet utterly a suckling babe and still has not begun to live at all. For this is the essence of life: when one starts serving Hashem anew all the time, as if he has still not started serving him at all, as written (Deut. 6), “Asher anochi metzawekha hayom/Which I enjoin you today.” And our Rabbis z”l (Sifri there), commented, “Every day let them be new in your eyes;” and (ibid. 27) “Hasket ush'ma` Yisrael, hayom hazeh nihyeytha le`am laShem Eloheikha/Pay attention and listen, Yisrael: this day you are become a people to Hashem your God,” and our Rabbis z\"l explained (brought in Rashi): every day let them be in your eyes as if today you have entered the covenant with him. And like I saw from Rabbeinu z\"l innumerable times, that even though he had previously boasted of big and wondrous things, and revealed wondrous Torah never before heard, as he usually did — and then afterwards we saw him in great pain, and many times he laid out his pain and conversation before us from the depth of his heart, that he is extremely afflicted over how to attain being a Jew, like someone who never before smelled the spirit of serving Hashem. And whoever did not see this, it is impossible to describe it to him in writing, but a little about this is already explained in this Shevachim that are printed, and every time he would say that now he knows nothing at all, nothing nothing at all etc., even though earlier he had revealed what he revealed and boasted that he attained what he attained that is impossible to reveal; nevertheless immediately after he would say that he knows nothing at all. So the rule was that he never stood on one level, but just always quickly went from level to level in the apex of uppermost and loftiest levels, and even when he reached what he reached etc., his mind still did not grow cool to this etc. But here is not the place to prolong discussion of this, but it will be explained elsewhere. And this is truly the essence of life, when one attains always beginning anew in serving Hashem, which is truly the essence of life, as written (Deut. 30:20), “Ki hu chayeykha/It is precisely your life.” And the essence of serving Hashem is to always perform one's service anew, and to not fall into old age of the Sitra Achra; that his service not become old for him, God forbid, as Rabbeinu z\"l warned us against and said it is forbidden to be old; not an old tzaddik and not an old chasid, old is not good etc., as explained in his holy Sichoth appended to Sipurei Ma`asiyoth, namely, one needs to always begin anew. And this is the essence of the long life of the holy elder who is the blind one, for he was most old and most yanik [infantile, lit. suckling], that is, the more he grew and became subsumed into holy elderliness which is the aspect of `Atik de`Atikin, the more yanik he became. For, each time he perceived that he is utterly far from Hashem Yithbarakh, for “there is no probing His greatness,” therefore the more he was subsumed into holy elderliness, the more he saw and perceived that he still has not begun living at all, until he attained the aforementioned Long Life where elderliness and infancy and united, which is totally impossible to comprehend. And this is the aspect of tefillin which are drawn from the aforementioned Elder, who is the root of the tefillin, brains, as mentioned., which are the aspect of life, as mentioned., the aspect (ibid 4), “We'atem hadeveqim baShem Eloheikhem chayim kulkhem hayom/And you that cleave to Hashem your God, all of you are live this day,” which is said of tefillin, as is known, for this is the essence of tefillin-brains, in order to attain, through the mitzwah of tefillin, living new life of holiness, to renew his days like an eagle, to begin serving Hashem Yithbarakh anew all the time, and not fall into the oldness of the Sitra Achra, to not view his devotion be as old; on the contrary, tangibly new, as if he had never ever began. For in truth, even one who is a very great tzaddiq and has labored and toiled many years in His Blessed devotion, nevertheless in accord with the Every Day Renewal of Creation, he still has not begun at all, for Hashem Yithbarakh does new things all the time, as written, “and in His goodness renews every day constantly the work of creation,” and no day is like another, and no time is like another, and each and every moment there are changes in the rising of the worlds and their order and position and conduct, in unfathomably wondrous and awesome changes. And all their vitality derives from the devotion of the man in this world, on which it all depends, from the head up to the Ein Sof. Therefore one must always serve Hashem Yithbarakh anew, in accord with the renewal of the work of creation in all the worlds needed now, and in accord with the revelation of the greatness of the Blessed Creator that needs to be revealed now. For, “Day unto day utters speech, and night unto night reveals knowledge” [Ps. 19], as every day, every night, every time and every moment, His Blessed Greatness is revealed in a new consciousness and awareness that never before existed. Therefore one needs to begin in His service new every time, in the aspect of, “Let them be like new in your eyes every day,” and this is the essence of vitality, this aforementioned aspect of long life, and as explained in Rabbeinu z\"l's words, that the essence of longevity, the aspect of long life, is to see to it, every next coming day, to extend the day with additional sanctity and consciousness. For, the day, at its beginning when it comes to a man, is very narrow, and one needs to see to it to widen and lengthen it with additional sanctity all the time. And so every day one needs to see to it that each day be longer than the other, with additional sanctity and purity etc. (as explained in the Torah Pathach R' Shim`on in LM #60). And this is the essence of length of days, the aspect of long days, namely all the time beginning new in new service, with great addition. For, all the service he has performed until now, he needs to forget entirely, and now begin new, as mentioned. And by tefillin we attain this, as mentioned. And this is the essence of the mitzwah of tefillin that we lay every day, in order to attain life, the aspect of ���You who cleave” as mentioned, that is, to attain the aforementioned long life, to renew is life of holiness at all times, beginning new all the time, and this is the essence of brains and life that originate are drawn from the aforementioned Most Supernal Elder, where the source of tefillin is, as mentioned, as he lives the aforementioned long life, as there, elderliness and infancy are united together, which this is the aspect of (Ps. 103), “That your youth be renewed as an eagle,” as our Rabbis z\"l said (brought in Rashi there), “This eagle, the older it gets...”, that is, the older it gets, the more it renews its vitality and begins new, all the time beginning new life. And therefore he had concurrence from the Great Eagle specifically, for such vitality is the aspect of “Being renewed as an eagle” as mentioned. And the aspect of tefillin, which are the aspect of this life, is from there, as mentioned."
+                    ],
+                    [
+                        "For, the essence of tefillin is the flashing of the brains in the face, which is the aspect of Light of the Face, which is drawn from the aspect of Tiqunei Diqna Qadisha/Repair or Features of the Holy Beard, which is the essence of Dignity of the Face, as is known, which is the aspect of the aforementioned Elder in Holiness, as mentioned. And the Tiqunei Diqna are the aspect of the Thirteen Attributes of Mercy, the essence of which are the aspect of subjugating anger and sweetening harsh decrees and the Charon Af/Burning Nose (Anger), which is the aspect of Erekh Apayim/Extending Nose (Patience), which is the main thing, and therefore Chazal said (Sanh. 111) regarding the verse “Waymaher Moshe wayqod artzah/And Moshe made haste and bowed his head toward the earth” etc. [Ex. 34:8]: What did he see? He saw Erekh Apayim. For, the essence of the Thirteen Attributes are the Thirteen Tiqunei Diqna which H\"Y [Hashem Yithbarakh] revealed to him then, the essence of which is Erekh Apayim, which is the aspect of subjugating the Panim/Interior (Face), and therefore Moshe became excited by this specifically, as also explained regarding the loftiness of Erekh Apayim in the words of Rabbeinu z\"l (LM #155, see there), in the lesson that begins, “Sadness is a very worst trait” etc., see there the entire interest until the end, for it is a wondrous path in serving the Creator, and if you gaze and look thoroughly there, you can get very wondrous advices and great encouragement, endlessly, for His blessed service. And the rule is that a man needs to cling to Hashem Yithbarakh's attributes, as explained in the words of our Rabbis and in all the holy books. Therefore one most see to it that he should have the trait of Erekh Apayim, that is, extending his patience for everything, not getting angry, not being annoyed at anything, not looking at any obstacle or confusion in his devotions, whether they be confusions, obstacles and trials that he has from people of the world, such as his father, father-in-law, wife, relatives or the rest of mankind. As is known and seen tangibly, that every time some person wants to enter the service of Hashem, to begin praying with intent etc. and so forth, immediately he has great obstacles, without end, and then every one needs to “be bold as a tiger... and strong like a lion to perform the will of his Heavenly Father, to prevail against the obstacles and get through them, to not look at them at all, and to fortify himself a great deal to his part, to delve in Torah and prayer with intent and power etc. And this is the aspect of Arikhath Apayim, to not be short spirited, God forbid, to stop his devotion, God forbid, due to the obstacles and trials he has from them, but only strengthen himself and extend his patience for everything, and not gaze at any obstacle at all. And likewise, even the obstacles he has from himself, his evil and strange cravings and thoughts pursuing him constantly every moment, especially during prayer time, and he has great trials from them. And the main thing is the Erekh Apayim, which is the aspect of Emunah, as explained there, that the essence of Erekh Apayim one attains through Emunah, that is, having perfect Emunah in Hashem Yithbarakh and the True Kosher Tzaddiqim, and to strengthen himself in His service and not fall from anything, and to be indifferent, and not become short tempered on account of the evil deeds and faults that he has committed until now. For, one needs to not look at this at all, as explained in the words of Rabbeinu z\"l and in our words many, many times regarding this, just how much a man needs to be strong. For, there is no despair at all in the world, and however it is, even though he has already fallen such a descent in himself many times, without bound, nevertheless there is no despairing at all in the world, and all the days he is alive on the face of the earth he needs to strengthen himself and each time begin new, and not fall into oldness of the Sitra Achra at all. For, all the descents in the world are the aspect of oldness of the Sitra Achra, as it seems in his eyes that he is already old in his mistakes and deeds that he is accustomed in, such that he cannot get out of them in any fashion, God forbid. But in truth, he needs to know and believe that every day, moment, and time, the power is in a man's hand to be new and be an actual new creation, for Hashem Yithbarakh is “doing new things” at all times, and no day or hours is like another etc. as mentioned. Therefore one needs to every time strengthen himself and begin every day anew, and sometimes even in one day one needs to begin many times, as explained elsewhere. And even if it will be that way for a long time, however it may be, every time and every hour he needs to remind himself of Hashem Yithbarakh and completely forget all the past until now, and really begin now from new, as much as he can, and not look at any confusion or weakness of mind at all. And all this is the aspect of Erekh Apayim, that one needs to extend his spirit and pass over the confusions and obstacles and not look at anything and let nothing affect him and not let his heart grow soft and not let his tempter get short from anything that happens to him, but only strengthen himself in Hashem Yithbarakh in whatever he can. For Hashem Yithbarakh is always full of compassion, and the mercies of Hashem are not finished and his compassion is never ceased. And we have already spoken about this many times — but such a matter needs to be repeated many times, without bound, for “it is your life,” for the majority of the world being far from Hashem Yithbarakh and losing what they lose, true everlasting life, is virtually all only on account of weakness of mind, being downcast, on account that most of them have experienced many times that they began a little in serving Hashem and then fell into what they fell, each person according to his fall, the Merciful One save us; and thereby they became discouraged from beginning again. And some of them once or a few times became somewhat aroused and began anew, but then when they saw that nevertheless fell afterwards, they became discouraged, since they saw themselves trying so much to get into serving Hashem and then falling in what they fell, the Merciful one save us, thus it seemed to them that their strength is exhausted to now begin any more. But really all this is the work of the Ba`al Davar himself, who is the aspect of the elder of the Sitra Achra, for he is called the “old and foolish king” [Eccl. 4], as he wants to cast a man down into oldness and exhaustion, God forbid, as if he already so aged in his mistakes and deeds that he can no longer change. And really it is not so, for every day a man is a new creature, just as we say the benediction every day over Netilath Yadayim and the rest of the benedictions, “Who has not made me a heathen.. a slave.. a woman” etc., where the codifiers have written the reason being because a man is made like a new creature every day, as explained in the Shulchan `Arukh. And similarly the benediction, “Who gives strength to the weary” we say over renewal of the brains and vitality every day, as brought in the Kawanoth. And therefore a man needs to be very careful to not fall into this oldness of the Sitra Achra, but only be strong and renewed all the time, as mentioned. And let it seem in his eyes every day and every hour that he is born today, and as if today he receives the Torah anew, as our Rabbis z\"l have said, “every day let them be like new in your eyes,” as mentioned, which all of this is the aspect of Erekh Apayim, as he extends his patience for every thing, obstacle, and confusion in the world, and passes over everything, and strengthens himself each time in His service etc. as mentioned. And this trait of Erekh Apayim is the essence of the aspect of Tiqunei Diqna, which is the aspect of the Zaqen/Elder in holiness, who is truly old, for he truly lives long life, for every time he begins living anew. And precisely this is the aspect of holy elderliness, the aspect of long life, for when one falls in oldness of the Sitra Achra, that is, when his devotion becomes old for him, and all the more so when he falls from his devotions, God forbid, since it seems that he is so old in his mistakes that he can no longer go back, God forbid. Such “elderliness,” God forbid, is the essence of shortness of days, as mentioned in Rabbeinu z\"l's words, that “elders” like this who do not add vitality and additional service all the time, are called “short of days and full of trouble” etc. (Job 14). (See the Torah “Uv'yom haBiqurim,” LM II #4)."
+                    ],
+                    [
+                        "The rule is that any man who wants to consider the ultimate purpose needs to very much guard against being old at all. That is, to not fall into oldness of the Sitra Achra, God forbid, whether he is a tzaddik, a chasid, or any other kind of man. Even someone who is the lowest of the low in some regard, needs to guard against falling in this oldness, for even a great tzaddik is forbidden from being old in his service even though he attained perfect devotion on a high level; nevertheless he needs to be strong to go from level to level and each time begin anew. For this is the essence of Judaism, to be strong to ascend each time from level to level, as I heard from the mouth of Rabbeinu z\"l when he began teaching the Torah “Tesha` Tiqunin Yaqirin Itmasru Lediqna” (LM #20), as he said then in this language, “Whoever wants to be an Israelite man, that is, going from level to level, cannot do so except by Eretz Yisrael,” and from his words in general we hear that one is not called a true Ish Yisra'eli unless one goes from level to level. And one attains this through Eretz Yisrael etc.; see there in that Torah Tesha'`' Tiqunin Yaqirin. And this is the essence of long life, the aspect of the Torah which is called life, when one always begins anew etc. as mentioned. And conversely, even one who did what he did and transgressed what he transgressed, nevertheless is forbidden to be old, God forbid, and he needs to guard more and more against this aspect of oldness, to not get into any despair, God forbid; to not say in his heart that he is so old already, God forbid, in his deeds etc., that he cannot change. Rather, be strong and begin with whatever he can, and do any little or great thing that he can, even if he can really say no more than one utterance in prayer or secluded meditation-conversation, or learn the least of the least bit, anyhow he should do what he can, get strong, and enliven himself in the least of the least that he still manages to strive in the sanctity of Yisrael. For, any way it might be, he definitely does many mitzwoth each day, for even “the transgressors of Yisrael are full of mitzwoth like a pomegranate,” and one needs to find good points in himself and enliven himself each time. And as explained in the Torah “Azamera Lelohai Be`odi” (LM #282), as brought in our words many times, and be strong and begin each time anew, and not lose himself entirely, God forbid. And “whatever your hand finds to do, do with your strength.” And the main thing is the aforementioned Arikhath Apayim, that he should have a very great deal of Arikhuth Apayim, without bound, which is the aspect of long spirit/temper, that is, to extend his spirit, to wait and look forward to the salvation of Hashem, and not gaze at any confusion or obstacle as mentioned."
+                    ],
+                    [
+                        "And this is the aspect of “Long-Tempered (Erekh Apayim) for tzaddikim and for the wicked” (BK 50), as tzaddikim need this trait of Erekh Apayim, which is the aspect of holy elderliness, the aspect of Arikhath Yamim weShanim/Long Days and Years, the aspect of Chayim Arukhim/Long Life, mentioned above. That is, to not fall in the oldness of the Sitra Achra, God forbid, that his service should not old and weak for him, but just “renew his youth like an eagle” all the time, and every day begin new with additional sanctity and service, and never get tired or weary, and not be confused by anything, which this is the aspect of Erekh Apayim. For, sometimes one who serves Hashem gets weary on account of having suffered so many trials etc., and thereby he could fall into oldness of the Sitra Achra and exhaustion, God forbid. Therefore he needs to strengthen himself a great deal with the trait of Erekh Apayim, all his days, extending his temper and spirit for all the toils and burdens, beginning new every time. And this is the aspect of Erekh Apayim for tzaddikim. And likewise there is the aspect of Erekh Apayim for the wicked, as Hashem Yithbarakh also extends his temper for them all the days of their lives, in order that they return, as written, “Until the day he dies You wait for him; if he turns back etc. [You receive him immediately].” Therefore the wicked themselves also have to bolster themselves in this trait of Erekh Apayim, that their wickedness should not confuse them from returning to Hashem Yithbarakh, and that their hearts should not falter nor their minds be downcast from the amount of their transgressions, especially if they have already began a few times and fallen from it etc. Nevertheless they should be confident in His great mercy and prolong their patience and spirit over all that happens to them, and strengthen themselves each time to begin anew. Perhaps he will attain from now on to have compassion on himself, to leave his previous way and thoughts, and never ever be old and weak in his eyes. For the essence of return lies in the aspect of renewing one's life whenever it is necessary to renew his days that have passed in darkness, in the aspect of (Lam. 5), “Hashiveinu H' eleikha wenashuvah chadesh yameynu keqedem/Return us, Hashem, to you, that we may be restored; renew our days as before.” Hence everyone needs the aspect of this trait of Erekh Apayim. And this is, “Long-Tempered (Erekh Apayim) for tzaddikim and for the wicked.” And the rest of the levels of other people in the world are are included in them, for the whole keeping of their service and vitality is by this trait of Erekh Apayim, as mentioned."
+                    ],
+                    [
+                        "And all of them receive strength from the aspect of the Elder in Sanctity, who is the aforementioned blind one, who is the aspect of the Elder of Elders, Saba deSavin, who has attained such holy elderliness that he said that he is “extremely old yet extremely yanik [infantile, lit. suckling]” etc. and as mentioned, as from him all the tzaddiqim receive strength to fortify themselves in their devotions to renew their strength and service all the time. And through these great tzaddiqim who begin new every time — and even reach the highest of all levels, even the level of the greatest Benei `Aliyah [Sanh. 97b], nevertheless not sufficing themselves with this, but rather saying, “Who knows what else there is to attain?” and beginning every time anew, and like I heard from Rabbeinu z\"l a great deal regarding this as explained elsewhere, until they each time arrive at perceptions new, wondrous, awesome etc. etc. — therefore with the strength of such tzaddiqim in all this, those who have fallen can renew themselves every time. As is very common presently in the darkness of the this exile, that the Sitra Achra and the Ba`al Davar have surged up a great deal upon anyone who wants to begin to delve in serving Hashem. And they cast him down every time, each person in accord with what they cast him down, God forbid, the Merciful one save us, and they need to be strengthened and revived each time with many kinds of encouragement, so that they never despair, and that they begin anew each time as mentioned. And they receive all this strength from these tzaddikim. For the more ill a person is, the greater a doctor he needs, as explained elsewhere (#30), for due to the enormity of the power and perceptions of these tzaddikim, who every time began anew and each time perceived more and more the greatness of Hashem's kindness, how He, Blessed be He, devises considerations so that no one be flushed away from him etc. And thereby they have power to draw new vitality and strength to all the fallen, to strengthen and awaken them every time, to never fall down due to anything, but only extend their patience and spirit for everything and be steadfast in Hashem and the power of the true tzaddikim, for His mercies have never ceased, and they should be strong and start following Hashem Yithbarakh anew each time in whatever he can etc. and as mentioned. For, by the power of these tzaddikim who every time began anew, that even when they reached the highest of high levels, that it seems there is no higher level that this, and really it is an extremely wondrous and awesome level and state, that, many great and wondrous tzaddikim never attained it — still even though they reached this and more and more etc. etc., nevertheless they never sufficed with this, but devised considerations every time to begin anew, even though they never knew any more report of a higher level. Nevertheless they said, “Who knows, what else there is?” etc., just like I heard from Rabbeinu z\"l, as one time he was very afflicted before me and said, “How can one achieve being a Jew?” etc., and it was a big wonder to me on account that he had just revealed wondrous and awesome things etc.; he spoke up and said, “Who knows what else there is to attain?” etc. For, behold, did it ever occur to me to seek and yearn for such a perception and such a level? So who knows now too what more there is, etc. This was his way every day of his life. And it is impossible to elaborate and relate this here. Hence there are such great tzaddikim that that even when they reach the highest of high levels, that it seems there is no higher level that it, still they yearn, request and seek, and begin anew entirely. For, who knows what more there is? Even though their present perception and level is truly very high, still they say, “Isn't Hashem Yithbarakh infinite? So who knows what more one can reach in this world!” Therefore they begin anew every time, until they truly reach an even higher level. And then they say, “Who knows what more there is?” — and again they begin anew etc., and thus forever. Thus by the power of these tzaddikim there is hope for all the fallen. And there is nothing in the world at all to despair about. For even though it seems to him that from such a descent he cannot get up, God forbid, nevertheless who knows the greatness of Hashem's kindness? For there is such kindness by Him, Yithbarakh, that even from there one can get up. And similarly even if God forbid he fell more many, many times without count, still any move whereby he wants to pick himself up each time from the fall, and each and every cry that he calls out even from the lowest depths, is also never lost. As like Rabbeinu z\"l said, that even a yell from the lowest underworld is never lost, regardless of what happens after. For Hashem Yithbarakh and his Torah are infinite and unbounded. As just as there is no getting high in the world, in accord with His greatness — heights above heights, and heights above that etc. and as mentioned — similarly there is no descent in the world, as for every descent, God forbid, there is a worse descent. And since there is a worse descent, God forbid, one needs to be strong and not fall any further, God forbid. And the main empowerment is by the strength of the aforementioned tzaddikim, who never stayed put but every time rose higher etc. as mentioned. For they attained the perception that just as there is never an ascent, similarly there is never a descent from which one cannot rise up. For in truth it is all one, for the more a tzaddik rises to a higher level, he perceives more the generosities of Hashem, which this is the essence of Hashem Yithbarakh's greatness. For the trait of Chesed/Generosity is called Gedulah/Greatness, as is known, as is written, “Yours, Hashem, is the Greatness” [I Chron. 29:11], which is kindness, as is known. Hence the trait of Chesed is is called Gedulah. Therefore the more one perceives the Hashem Yithbarakh's greatness, the more one perceives His generosity, for His Blessed generosity is the essence of His greatness as mentioned. Therefore these tzaddikim who never stay put but each time go up more and more, and each time further perceive His Blessed greatness, that is, the vastness of his generosity, thereby they attain perceiving that there is no fall or descent in the world and no despairing in the world whatsoever. For they perceive such kindnesses each time, which are the essence of the Creator's greatness, whereby everyone can have an ascent. And this is what Rabbeinu z\"l said in the torah “Mishra deSakina” (LM #30), that one needs specifically the greatest tzaddik on the utmost high level. For, the more ill a person is, the greater a healer he needs, that is, as mentioned. For the greater the tzaddik, the more he can raise up even those who are so very fallen, until by the power of the aforementioned tzaddikim [who receive from him], there is no fall or descent where one cannot get up from by their power, if they manage to believe and follow them, and as mentioned. And all this is the abovementioned aspect of Erekh Apayim, the aspect of Erekh Apayim to tzaddikim and Erekh Apayim to the wicked [Oth #8], that these people on a high level, the aspect of tzaddikim, need to prolong their temper, that their temper not fall short, and they not stop having extra spirit and vitality, on account of the great ascent and level they have attained, for in spite of this they need to extend their spirit further, and look to reach an even higher, higher level, and begin anew etc. as mentioned. And these people on a low level, and even the wicked that have fallen in total evil, God forbid, nevertheless as long as the soul is in them, as long as they can still move one body member, need to extend their temper and spirit, to look out for salvation constantly, and prevail and begin anew each time, as much as possible — whatever will be will be — for there is never a move in sanctity nor a groan, cry or aspiration in sanctity etc. that is ever lost, for “Hashem will not cast us off forever” [Lam. 3]."
+                    ],
+                    [
+                        "And all this is the aspect of tefillin, which are the above-mentioned aspect of Arikhath Apayim, which is the aspect of the new brains and vitality that we draw by the mitzvah of tefillin, from the elders in sanctity who receive from the highest elder who is the blind one."
+                    ],
+                    [
+                        "And this is the aspect of the tunnel of the tefillin, which is where the straps pass through, which are the aspect of “crossing the YaBoQ,” as brought in the Kawanoth. For the straps are the aspect of drawing the brains of the tefillin, which is the aspect of the “Light of the Face,” which is the aspect of the Thirteen Tiqunei Diqna, the aspect of Erekh Apayim mentioned, and therefore ReTzU`AH is gematria 370, the aspect of"
+                    ],
+                    [],
+                    [],
+                    [],
+                    [
+                        "And this is the aspect of (Ex. 13), “Sanctify to Me all the male firstborns, whatsoever opens the womb among the children of Israel,” which is the beginning of the first passage in the tefillin. For the essence of the tefillin are drawn from the sanctity of the firstborn, which is the first birth, which is the aspect of Yetziath Mitzrayim, which is the aspect of birth, as is known, as on account of this we need to sanctify the first birth which is a male firstborn. As written there, “And it came to pass, when Par`oh would hardly let us go... therefore I sacrifice” etc. And all this is in order to draw on oneself the sanctity of birth of the brains which is the essence of birth, that is, to manage to renew ones vitality and brains at all times as if he was born today, as mentioned. Which, this is is the essence of long life, which are the aspect of tefillin as mentioned. And therefore one needs to give the firstborn to the Kohen or redeem him from him, for the Kohen is the aspect of the elder in holiness, in the aspect of (Ps. 133), “It is like the precious oil upon the head, coming down upon the beard; even Aharon's beard” etc., the aspect of the Eight Tikkunim of the Kohen Gadol, as is known. And this is what our Rabbis z”l said (Shabbath 151), “And let your head lack no oil (Eccl. 9:8) — this is head tefillin.” For the essence of tefillin are drawn from the aspect of “like the precious oil upon the head...” of the elder, Aharon, as mentioned. And therefore by means of giving the firstborn, who is the first birth, to the Kohen, we draw the sanctity of the birth of the brains and vitality, to remember to always renew himself as if he was born today, which this is the essence of tefillin, which are the aspect of brains and long life which we receive from the aforementioned Elder in Holiness, who said that he is extremely old and yet has not begun living at all, as if he was born today. For, one needs to each time begin anew as mentioned, and this is the aspect of Mashiach, of whom it is said (Ps. 2), “Today I have borne you.” For Mashiach will attain this aspect perfectly, which is the aforementioned aspect of long life, as each moment he will begin living anew as if he was born today, in the aspect of “I have borne you today.” For Mashiach will attain the aspect of above time, as explained in Rabbeinu z”l's words on this verse, “I have borne you today;” see there [LM II #61]. For this aspect that the blind one boasted of, who is old yet infantile etc. and the whole world does not amount to him so much as an eyeblink etc., all this is the aspect of above time, which this is the aspect of long life that Mashiach will attain, the aspect of (Ps. 21), “He asked life of You; You gave it to him,” which is the aspect of “David King of Yisrael is Alive and Well.” For David is Mashiach. And this is the aspect of tefillin; that is where is the root of the Mashiach's soul, as is brought, as the root of Mashiach's kingship is in the aspect of the tefillin's knot, and as Rabbeinu z”l said (LM #54), which this is the aspect of (Sam. 1 25), “yet the soul of my lord shall be bound in the bundle of life,” which is said of David, who is Mashiach. The bundle of life is the aspect of tefillin knot, which are the aspect of life as mentioned, the aforementioned aspect of long life, as mentioned."
+                    ],
+                    [],
+                    [],
+                    [
+                        "And this is the aspect of Hashem Yithbarakh's extolling Kenesseth Yisrael (Song 7), “Your navel is like a round goblet that lacks no mingled wine,” and our Rabbis z”l explained (Sanh. 37) regarding the seventy Sanhedrin who sat in a semicircle like the moon etc. “Your navel” is the aspect of the tefillin straps which descend from the head knot to the navel, which is drawn from the aspect of the kingship of David-Mashiach who is live and enduring, who is the aspect of the head knot as mentioned, as from there is drawn the strap unto the navel which is the aspect of “your navel like a round goblet,” the aspect of the seventy Sanhedrin who correspond to the seventy facets of the Torah, where David sat at the head, as our Rabbis z”l explained (brought in Rashi) on the verse, “Yoshev-Basheveth a Tachkemonite, head” etc. (2 Sam 23), for all the seventy Sanhedrin who are the aspect of the seventy faces of the Torah all receive from David-Mashiach, as all his vitality is from the aspect of the aforementioned elders, who are the aspect of Tiqunei Diqna Qadisha, the aspect of honoring the face, the aspect of Stories of Ancient Times, as all the seventy faces of the Torah are drawn from them, as explained in the Torah “Pathach R' Shim`on” (LM #60), see there; as thereby one can wake up from sleep, which is the absence of the brains. And by means of these elders, the aspect of the stories, are drawn all the seventy faces of the Torah and we wake up from sleep. Which, this is is the aspect of the seventy years that David a”h lived. And therefore he minimized sleep to the utmost, as our Rabbis z”l said (Sukkah 26), that David never slept sixty breaths, so as to not taste the taste of death. For sleep is one sixtieth of death, which is drawn from Adam haRishon's mistake, by eating from the Tree of Knowledge Good-and-Bad and blemishing the Tree of Life which is the aspect of the light of the tefillin, as is brought. For tefillin are the aspect of life, the aspect of the Tree of Life, of which is said (Gen. 3), “And he eat and live forever). And by causing this damage, death was decreed on him for generations. But actually, after the mistake, death and sleep are a great benefit, for had Adam not erred he would have attained true life which is everlasting life, long life, whilst still in the body, that is, in his body he would have been able to be included in the Ein Sof forever, running and returning, and live long life, that is, renewing his vitality forever, in the aspect of renewing life of the Highest Elder, who is the Blind One, who lived long life, as he is forever old and forever infantile etc. as mentioned. But after the mistake and having eaten from the Tree of Knowledge Good-and-Bad and being driven from Gan `Eden and the Serpent's filth taking grip on his body, the aspect of the “Serpent's bite,” it is impossible for him to live long life in his body forever. And it is impossible to attain everlasting life except by death, which is a great benefit, as written (Gen 1), “And behold, good me'od” — this is death (Ber. Rab. 9), for by means of death which is sleep, his brain is renewed. And then his body and life are renewed, and then he comes back to life in a body clean and pure that is entirely cleaned and purified of the Serpent's filth. And then he will attain receiving new brains in the aspect of tefillin, the Tree of Life, which are the aspect of long life he will attain then. That is, then he will attain living such life forever, as at all times life and brains will be added to him, until the older he gets, the more he will attain beginning anew. Which this is the aspect of the Blind Elder, which this is the essence of everlasting life that whoever attains will attain in the future to come. For constant delight is no delight and is not called true life, but rather when one attains living new life at all times, and this is the aspect of long life, everlasting life, that the tzaddikim will attain in the future after revival of the dead, that is, the aforementioned aspect, as they will attain renewing their life at all times, which this is the aspect of tefillin as mentioned."
+                    ],
+                    [],
+                    [],
+                    [
+                        "Dawidh had no vitality at all, for he ought to have been a Nefel/miscarriage/fallen-out. But Adam haRishon [A\"hR] gave him seventy of his own years, as our rabbis z\"l have said. For, the life of A\"hR was drawn from the aspect of Arikh Anpin [A\"A, the Supernal “Long Face”], which is the aspect of arikhath apayim/forbearance [lit. lengthening of nose], the aspect of the aforementioned stories of shanim qadhmoniyoth [ancient years, ancient aspects] etc. And as transmitted in the [Arizal’s] writings, that the vitality of the first generations was from there, from the aspect of A\"A; and therefore they would live very long lives. And all the stories that the Torah tells about the first generations, are all from the aspect of stories of shanim qadhmoniyoth, which are the aspect of hadrath panim/honorable face, as all the seventy faces of the Torah receive from it. And therefore the Torah began from these holy stories, before it explains the mitzwoth of the Torah. For, all the mitzwoth of the Torah, which consist of the aspect of the seventy faces of the Torah, need to receive from the aspect of hadrath panim, the aspect of shufreih de’Adam/Man’s beauty, the aspect of stories of shanim qadhmoniyoth and the essential holy vitality that is drawn from there. This renews his vitality at all times; each moment he begins living anew, which is the aspect the (Ps. 2), “Ani hayom yelidhtikha/ Today I have begotten you,” that is said of the Mashiach [Anointed to Kingship] Dawidh. Namely, Dawidh Mashiach merited that it was reversed to good, from one opposite to the other. For, just as initially he had no vitality at all and really ought to have been a Nefel, the thing was reversed and he merited to live seventy years from A\"hR’s years, and merited to live all the seventy years in the aspect of new life at all times, as if he had still never lived at all, but was just born today. And he, at all times was like a miscarriage that was born now, which has no life and has to receive, by Hashem’s graces, new life. And so on, at every time and moment. And thus he lived all his seventy years, which is the essence of life, as mentioned above. Until he merited through his devotion and effort in this aspect — trying and toiling all his days without sleeping his days away, but rather adding holiness and consciousness at all times — to renew his vitality at every hour. Until he merited thereby to live long, everlasting life for ever and ever, in the aspect of “Dawidh Melekh Yisrael Chai Vekayam/Dawidh, King of Yisrael, is alive and enduring,” as mentioned. And this is the aspect of tefillin, as mentioned. For teFiLYn are a term for (Ex. 33:16), “VeniFLiYnu ani ve`amekha/ and I and Your people are distinguished,” which was said when Hashem Yithbarakh revealed to him the Thirteen Attributes of Mercy, which are the aspect of the light of the tefillin, which is the aspect of the “Ve'raitha eth-achorai/ and you shall see My back” stated there, which is the tefillin knot (Berakhoth 7), which is where the root of Dawidh-Mashiach’s soul is, as mentioned, as he ought to have been Nefel as mentioned, but now he merited the thing being reversed to good and living new life at all times, as if he was born today, which is the aspect of tefillin, the aspect of “Venifliynu ani ve`amekha,” for the thing becomes reversed, as mentioned, and is made from the aspect of Nefel into the aspect of Venifliynu, which is the aspect of tefillin, which is the aspect of the aforementioned long life/longevity of Dawidh as mentioned. And therefore Mashiach is called “Bar Nifli/ My Distinguished Son” [Sanh. 96b on Amos 9:11] for Mashiach will attain that life, which is the aspect of the “Ani hayom yelidhtikha” that is said of Mashiach, and as mentioned above."
+                    ],
+                    [
+                        "And this is (Ps. 145:14), “Somekh Hashem lekhol-hanofelim/ Hashem is a support to all the fallen,” who are the aspect of those who have fallen from serving Hashem, and Hashem Yithbarakh supports them and awakens them from sleep through the Tzaddikim of the era, who are the aspect of Dawidh-Mashiach who attained the reversal from the aspect of Nefel to the aspect of long life, to always begin living anew, which this is the aspect of tefillin, the aspect of “Venifliynu” as mentioned. And thereby they enliven and establish all the fallen ones, that they should not be downcast and not despair of the deliverance of their souls, as mentioned. Until they merit to return to Hashem, and then the fall and descent becomes the ultimate ascent. For, the essence of the fall is specifically on account of this, in order that they should begin living anew, as explained elsewhere. That is, that his vitality and brains should begin again and be renewed, which this is the aspect of tefillin, the aspect of “Venifliynu” etc. as mentioned, hence the support of those who have fallen from the service of Hashem, that they should not despair. Rather, they should strengthen themselves anew each time, which this itself is the aspect of Dawidh-Mashiach, who attained the aspect of Nefel being reversed to the aspect of long life, that he should merit to begin to live anew each time, as mentioned. For, for them too the fall and descent becomes the ultimate ascent. As Rabbeinu z”l said elsewhere in LM (#261), that the fact that a man falls from his service, it is from Heaven — for becoming distant is the beginning of drawing close. Therefore he fell in order that he should become more alert, to draw close to Hashem Yithbarakh. And his advice is, “that he should begin anew, entering the service of Hashem as if he has still never begun, and this is a big rule in serving Hashem, that a person needs to really begin anew every day.” Hence specifically through the fall they begin to live anew, which is the aspect of tefillin, as mentioned. Which, this is the aspect of Dawidh’s longevity, which was reversed from Nefel to long life etc. as mentioned. For, all the support of the fallen is through the aforementioned great tzaddikim, who are the aspect of Dawidh-Mashiach, who lived new life at all times. Which, thereby they enliven all the fallen ones, to begin anew from now, and as explained above. And this is the aspect of the Redemption which shall be through Dawidh-Mashiach, who should come soon in our days, and then Kenesseth Yisrael will rise up from their fall, as our rabbis z”l expounded (Berakhoth 5) on this verse — which this is the reason why there is no Nun in Tehillah leDawidh etc. Even so, Dawidh again supported it prophetically [lit. by Ruach haKoshesh/ by the Spirit of the Holy], as it says, ”Somekh Hashem lekhol-hannofelim,” etc. In the West (i.e. Israel) they resolve it [the verse Amos 5:2, Naflah velo-tosif kum, betulath Yisrael/ She is fallen and shall lo longer rise, the virgin of Yisrael] thus: ”Naflah lo-tosif [lipol `od]/ It has fallen but shall no more [fall], Kum/ Rise” etc.! [Berakhoth 4b] For, the entire fall of Kenesseth Yisrael is their falling from their service, God forbid, which the Redemption depends on. For, the Redemption depends on nothing else but Teshuvah/ Return/ Repentance, as our rabbis z\"l said (Yoma 80). And therefore the main support of the fall is by Dawidh specifically, who lives the aforementioned long life, as mentioned. Which, thereby he vitalizes, strengthens and supports all the fallen ones, that they should not despair, for Hashem is with them and close to them, in the aspect of, “Al tismechi oyavti li ki nafalti kamti/ Do not rejoice over me, my enemy; though I have fallen [specifically], I shall rise. Ki eshev bechoshekh Hashem owr li/ Though [or “when,” or “because”] I sit in darkness, Hashem is a light unto me” (Mic. 7:8). And then the fall and descent is the ultimate ascent, and is as mentioned. And this is the Kohen haGadol [High Priest] in the Beith haMiqdash praying on Yom haKippurim, “Velo tapil ishah peri bitnah/ And let no woman miscarry the fruit of her womb...” [YK prayer] “Velo ya`adei `avid shultan mideveith Yehudah/ And may there not depart a ruler from the house of Yehudah” [Yoma 53b]. For, he attained the reversal from the aspect of Nefel to the aspect of long life specifically, as mentioned. And therefore the Kohen haGadol would pray on Yom haKippurim this prayer specifically. For, Yom haKippurim is the essence of teshuvah/return, and the essence of teshuvah is to rise up from one’s fall, which is the aspect of Nefel, as mentioned. And to be strong to renew his days, in the aspect of (Lam. 5), “Hashivenu... chadesh yameinu keqedem/ Restore us... make our days new as before” etc. as mentioned, which is the aspect of Dawidh Mashiach’s kingship, as mentioned. Therefore after Yom haKippurim is Sukkoth, which is the aspect of, “Aqim eth-sukath Dawidh hanofeleth/ I will raise up the tabernacle of Dawidh that is fallen” (Amos 9:11), annulling the aspect of the fallen ones’ fall, God have mercy, and instead raising them up and vitalizing them, in the aspect of, “Somekh Hashem lekhol-hannofelim” etc. as mentioned. And therefore after Sukkoth is Shemini `Atzereth, which is the aspect of the Davidic kingship, as written (Sam. I 9:17), “Zeh ya`tzor be`ami/ This one shall have authority over My people,” as Rabbeinu z”l said elsewhere (LM #48), which is when Nuqva is `otzereth/ seizing the droplet so that it does not fall, as written in the Kavanoth, namely, as mentioned above."
+                    ],
+                    [
+                        "And this is the aspect of Rosh Hashanah. For Rosh Hashanah is the aspect of tefillin which are the aspect of renewal that we attain every day through sleep, when the brains are renewed in Emunah etc., which this is the aspect of Rosh Hashanah, as brought in the words of Rabbeinu z”l in the torah “Ashrei Ha`am” (LM #35), see there. For Rosh Hashanah is the aspect of the sanctity of Eretz Yisrael, as written, “Always the eyes of Hashem your God are on it from the year's heading unto the year's ending” [Deut. 11:12] , which this is the aspect if tefillin, which are the aspect of Eretz Yisrael's sanctity, the aspect of, “And it shall be, when He brings you” that is said in the tefillin's passages as mentioned. For the essence of Rosh Hashanah's sanctity is that we attain perfect Teshuvah/Return, for it is the first day of the Ten Days of Repentance. That is, that we attain renewing our days that passed in darkness, and from here onwards ad additional sanctity and devotion anew. Which this is the aspect of, “Renew upon us a good year,” that we request on Rosh Hashanah. “Renew” specifically, that we attain a new year specifically. For every year is a particular facet of the seventy facets of the Torah as mentioned. Therefore every year we need to attain entirely new faces. Living from now new life. Which this is the aspect of long life as mentioned. And this is the aspect of voluminous requesting and prayer on Rosh Hashanah for life many, many times in each prayer. As we say, “Remember us for life... Inscribe us for life... Who compassionately remembers his formations for life...” and many of the sort. For the essence of the aspect of life is the aspect of long life, mentioned, of the Blind Elder, who attained the ultimate memory perfectly as mentioned, as from his is drawn the sanctity of Rosh Hashanah, which is the aspect of the sanctity of the tefillin, which are the aspect of, “and for remembrance between your eyes” as mentioned. And therefore Rosh Hashanah is called “Day of Remembrance.” For the essence of its sanctity is from the aforementioned aspect of that Elder's remembrance. And all our request on Rosh Hashanah for life, the whole intention is for true and everlasting life, that is, the aforementioned aspect of long life. That is, to renew our life at all times, the aspect of, “Renew upon us a good year” — “renew” specifically, as said."
+                    ],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [
+                        "And therefore it is necessary to write tefillin on the hide of a clean beast specifically (SAOC 32:12), for the hide is the aspect of the imagination, which is the exterior of the intellect, the aspect of the intellect's clothing...For tefillin are such large “brains” that they have the power to clarify and repair the very Exterior of the Exterior, the Immaturity of Immaturity (Qatnuth) of the imagination, which is the main repair. For the greater the tzaddik, the more power that he has to clarify and rectify Qatnuth and Exteriority. And thereby all the worlds are repaired and all the Exteriorities and fallen souls have an ascent, by means of clarifying and purifying the utmost Qatnuth and Exteriority, which is where the main grip of the Qelipoth/Husks stems from. So now everything is clarified and nullified by this Tzaddiq, as mentioned. And this is the aspect of these tzaddiqim and elders, the least of whom remembers his umbilical cord being cut, which is the aspect of shrinking and cutting the umbilical, when one attains such perfect purity so as to remember what happened then. And this is the aspect of repair and purification of the skin, which is the connection between the mother and child, which is tied by the umbilical which is only skin. For, the devolution of the all the worlds from world to world is only from the “navel” downwards, as thoroughly explained in the Etz Chayim in Sha`ar Hanequdim and in many places, that the beginning of the lower world in the upper world is from the aspect of the navel downwards, where the aspect of NeHI [Netzach-Hod-Yesod] begins, the aspect of the upper world's “legs,” where the essence of the vitality of the world lower than it lies. And thus from world to world, from level to level. And therefore Hashem Yithbarakh created it such that the child is also physically tied to its mother's navel. For the devolution from generation to generation, from father and mother to son and daughter, begins from the navel downwards. And therefore the main drawing of the brains of these holy elders to us is by means of the least elder of them, who is the first elder from bottom to top, who related that he remembers the cutting of his umbilical as mentioned. For from there is the essence of the revelation of the brains and the devolution of the worlds from navel downwards as mentioned, which this is the aspect of drawing the light of tefillin, which extend down to the navel, which are the aspect of the straps that extend down to the navel as mentioned. But really, even though we only receive the light from the aspect of the navel downwards, by means of the last elder among them from top to bottom, who remembers the cutting of his umbilical as mentioned, all the vitality of the brains that we receive from there are drawn only from the highest elder, the first-ranking one of them, who is the aspect of this Blind One, who is this baby. For it is impossible to make vessels to receive the light below except by the power of the highest sanctity and the utmost supernal light."
+                    ],
+                    [],
+                    [
+                        "And this is (Ex. 1), “And it came to pass, when the midwives feared God, and He made them houses.” This is the aspect of the housings of the tefillin. For the midwives are the aspect of the children's mother, drawing the light of tefillin, which are the aspect of mother, upon the son, who are the aspect of giving birth to the brains, the aspect of (ibid. 13), “Sanctify to Me all the male firstborns, whatsoever opens any womb” as mentioned. And this is, “And it happened, when they feared” specifically. For tefillin are the aspect of fear, as written, “And all the people of the land shall see that Hashem's name is called upon you, and they will fear you.” And our Rabbis z”l explained these are the head tefillin. For the midwives are the mother of Aharon and Moshe. And Miriam their sister was the second midwife, from whom royalty issued, as Rashi explained there. For Moshe and Aharon are the essence of the tefillin. Aharon the Kohen Gadol is the aspect of the Eight Tiqunei Diqna of the Kohen Gadol, which are the aspect of the eight elders, the aspect of the eight head and arm tefillin passages as mentioned. Moshe Rabbeinu is the aspect of the Supernal Elder, who boasted that he is extremely old and yet is young and suckling entirely etc. and the whole world does not amount to him so much as an eyeblink etc. This is the aspect of Moshe Rabbeinu a”h who is the aspect of (ibid. 2), “And behold, a crying youth,” that even tough he reach what he reached, the perfect aspect of the Elder in Holiness, still he was entirely in the aspect of youth and suckling, in the aspect of (Ps. 37), “I have been young and also old,” that even though I have become so much an elder, still I am entirely young and suckling, which this is the aspect of the boasting of the foremost level elder who is the Blind One as mentioned. And therefore Moshe attained that it was written of him (Deut. 34), “His eye was not dim and his natural force was not abated” — even after death. For no oldness jumped upon him at all, even when dying at 120 years age. For he attained the ultimate elderliness, yet remained entirely suckling, as if he still had not begin living at all, as written (ibid. 3:24), “You have begun to show” etc.; that is, he still did not grasp at all; Hashem Yithbarakh only began showing him his greatness etc. Which, all this is the above aspect, always beginning anew as mentioned. For Moshe is the aspect of “MaN/Manna,” as is known, of which it says (Ex. 17:15), “For they did not know MaH/what it is.” It is impossible to at all know what he is, that someone born of a woman should attain what he attained. And this is the letters of MoSheH being Shin MaH — Shin, the three fathers who are the entirety of the brains, entirety of the tefillin; but everything is drawn from the aspect of MaH, the aspect of, “For they did not know what it is,” which this is the essence of the aspect of Moshe, who is the aspect of the aforementioned elder, who was elder and suckling etc. as mentioned, who is the root of everything and above everything as mentioned. As written (Num. 12), “And the man, Moshe, was extremely humble” etc., which is the aspect of (Ps. 131), “Like a weaned child with his mother; my soul is with me like a weaned child,” which David said. And this is that it is written in the Zohar, regarding Moshe, that amongst the Sabas/Supernal Elders he is the Elder, and amongst the sucklings he is the suckling, that is, as mentioned, that he is old and suckling etc. as mentioned. And this is his saying (Deut. 31), “I am one hundred and twenty years old today” — today my days and years are filled, for he can longer go, as our Rabbis z”l said (Sotah 13b), “this teaches that [the gates of wisdom] were closed to him. For he needed to live the aforementioned long life, going each time further and further, and when he cannot go further he was forced to pass away, as discerned in the holy talks of Rabbeinu z”l. And therefore (ibid. 34), “And no man knew his burial-chamber,” for they did not know what he is, as mentioned. Hence Moshe is the aspect of the aforementioned Supernal Elder, who is the root of tefillin, which are the aspect of the face's skin beaming, which Moshe attain, which are the aspect of the light of tefillin, as Rabbeinu z”l said in the torah, “Markevoth Par`oh..” (LM #38), from the aspect of that Elder. And Aharon is the aspect of the eight Tiqunei Diqna, which are the aspect of the eight tefillin passages that are drawn from Moshe's aspect, from the aspect of that Elder. And this is, “And He made them houses” — houses of priesthood and royalty (Sh”R 1). Houses of priesthood are the aspect of tefillin, which are the aspect of the priesthood's sanctity as mentioned, the aspect of the sanctity of the firstborn, to give him to the Kohen as mentioned. And houses of royalty are the aspect of kingship of David Mashiach, the aspect of Emunah, which all this is the aspect of tefillin as mentioned. And the essence of tefillin's sanctity is the aspect of grasping Godliness, which the true tzaddiqim, who are from the aspect of Moshe, draw upon us, through many constrictions, which this is the main thing, that they manage to attain such a high and enormous perception, that they can constrict and clothe the perception in many constrictions and vestments until we too can manage to grasp Godliness as mentioned. And this is the aspect of tefillin housings, for it is impossible for us to receive the light of the passages themselves except by way of the housings and straps, which are the aspect of limitations and vessels of `Olam haTiqun, to receive the light by degree and measure. For they are able to enter the aspect of the “Empty Space\" and reveal His Godliness there, and thereby make holy vessels. For the essence of these vessels' genesis is by means of repair of the Empty Space which is the beginning of the limitation, which is the root of all the vessels and masks generated from the coarsening of the light and its becoming distant from the Emanator. For if there was no Empty Space then the coarsening of the light and its distancing would be irrelevant etc., as explained and discerned in the Writings. Hence the essence of the vessels' genesis derives from the aspect of the Empty Space. But by means of Adam haRishon's failure he was seized in his vessels, the essence of which is in the aspect of the skin, which is the ultimate vessel, the exterior of the exterior; and that is where he was seized the most as mentioned, which this is the aspect of the “Serpent's bite,” from whence is the grip of all the Qelipoth/Husks, God forbid. And therefore the main repair is by means of purifying and processing the hide in sanctity, which is the aspect of repair of the imagination, repair of the Empty Space, which the aforementioned great Tzaddiqim attain repairing, to the point that from it, specifically, they make the aspect of holy vessels to receive the light in degree and measure. Which, this is the aspect of the hide of a pure beast, insofar as the essence of writing the Torah and tefillin is on the hide specifically, and as mentioned. And this is the aspect of the housings made of hide. For we need to receive the light through limitations and vessels that are made by the repair of the Empty Space which is the aspect of repairing the imagination, which is the aspect of hide, as mentioned. And this is the aspect of (Gen. 3), “And Hashem-God made Adam and his wife garments of skin and clothed them” — garments of skin specifically, for the main repair is repairing the skin etc. as mentioned. For, the garments of skin are the aspect of Tallith and Tefillin, which come from skin and from the hair that grows on the skin, as explained in the Etz Chayim. Which, this is the aspect of (Ex. 22:26), “ki hu kesutho levaddah/for that is his only covering” — this is tzitzith; “hi simlatho le`oro/it is his garment for his skin” — this is tefillin (Tiqqunim #69), which are more internal and lofty than tzitzith, as written there. And all this is the aspect of repair of the imagination, which is repair of the Empty Space, as the essence of the repair is by means of Emunah as mentioned. And this is, “And it came to pass, as the midwives feared God” — feared specifically. For holy piety is the aspect of repair of the constriction and stricture of the Empty Space, which is sweetened at it root by means of holy piety, which is the aspect of a “holy decree,” as is known. Therefore by the aspect of piety are made housings, which are the aspect of fixing the vessels and limitations to receive the tefillin's light by degree and measure as mentioned. And this is, “And it came to pass, as they feared... [God] made them housings” as mentioned."
+                    ]
+                ]
+            ],
+            "Laws for Morning Blessings": [
+                [],
+                [],
+                [
+                    [],
+                    [],
+                    [],
+                    [],
+                    [
+                        "This is because the path of authentic humility is not to consider oneself a completely wicked person, G-d Forbid, and to belittle the value of one’s holy soul, but on the contrary, to know and believe that one’s soul at its source extremely great, precious and exalted, and that ‘ many countless thousands and myriads of worlds without measure depend upon it. As Rabbeinu z\"l said, if one could turn a human being inside out, one would see how thousands and myriads of worlds are dependent upon each and every part of the human body, as the greatness of the human being, representing the image of God, is explained in other texts. And even the lowliest Jewish soul is also..."
+                    ]
+                ]
+            ],
+            "Laws of Torah Blessings": [],
+            "Laws of Kaddish": [],
+            "Laws of Reciting Shema": [
+                [],
+                [],
+                [],
+                [
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [
+                        "And this is the aspect of the Tenth of Tevet, the aspect of the three tragedies that happened on the Tenth of Tevet that are enumerated there in the penitential prayers: That Ezra the scribe died, that the Torah was written in Greek in the days of King Ptolemy and that the destruction of the Temple began. For they are all the same aspect, the aspect of the aforementioned blemish; that is that it is difficult to fashion the light [of Torah] as a blessing on account of these three tragedies mentioned above. For Ezra the scribe died; and from the greatness of his holiness, he wrote the Torah scroll with great holiness and certainly fashioned the light as a blessing. But now, who will arise for us, and how will we find a scribe like this who will write and fashion letters of the holy Torah for us with the aspect of blessing to the point that all those involved with such a Torah scroll will have their eyes lit up by the Torah, such that they will easily fashion the light as a blessing? For it was already fashioned for the good by the proper scribe. But it is not enough that we lost a scribe like this - like Ezra the scribe - who, when writing the letters of the Torah, would fashion them as a blessing; rather, due to our many iniquities, the Torah was written in Greek, which is the total opposite of Ezra the scribe's writing the Torah scroll, the complete opposite! For they certainly fashion the light of the Torah for the opposite by their writing and copying. For drawn out from this is all the heresy and the denial of the research and the philosophers that transform the words of the living God and change the words of the Torah to their heresy and denial, God forbid. And they therefore want to teach the children Bible without the commentary of our Rabbis, may their memory be blessed, in the Gemara, the Midrash and the Aggadah. For they want to, God forbid, fashion the light of the Torah according to their bad vessels, according to their minds that are very, very blemished and corrupted by the tremendous desire for promiscuity in which they greatly wallow, as is well known, and as they themselves know. And so they do not want their children to occupy themselves with the Gemara and the Midrash of our Rabbis, may their memory be blessed, as they already began to fashion the light of the Torah a little and to explain it for the good. And that is the aspect of the destruction of the Temple. For in the Temple, there were priests that would be occupied in their service. And though this, they were bringing down all the flows and the blessings, since they would fashion the light for a blessing. For the priests are from the aspect of <i>kamatz</i> (a vowel that also means, gather or constrict), from the aspect of, \"and the priest would gather (<i>kamatz</i>). So they had the power through their service to bring down the light from the aspect of <i>kamatz</i> to <i>tzeirei</i> (another vowel, that sounds like fashioning), to fashion (<i>tzaier</i>) it in the aspect of blessing. For this is the aspect of the priestly blessing, that the Torah gave over to them to bless the Jewish people. For they are able to bring down the light from a <i>kamatz</i> to a <i>tzeirei</i>, to fashion it as a blessing, as mentioned above. And some of this was explained above in the Laws of the Blessing over the Torah, and in the Laws of Pesach, see there.   "
+                    ]
+                ]
+            ],
+            "Laws of Prayer": [],
+            "Laws of Priestly Blessings": [],
+            "Laws of Tachanun": [],
+            "Laws of Sidra Kaddish": [],
+            "Laws of Reading the Torah": [],
+            "Laws of the Synagogue": [],
+            "Laws of Business": [],
+            "Laws of Washing One's Hands for a Meal": [],
+            "Laws of Meals": [],
+            "Laws of Grace After Meals and Washing after Meals": [],
+            "Laws of Blessings Over Fruit": [],
+            "Laws of Blessing on Fragrance": [],
+            "Laws of Thanksgiving Blessings": [
+                [
+                    [
+                        "\"There are four categories of people who are obligated give thanks... and the mnemonic is Vekhol haChaYIM yodukha Selah\" [a phrase in the third blessing in the `Amidah]: Choleh/sick, Yesurin/imprisoned, Yam/sea, Midbar/wilderness. What is the blessing he says? \"Blessed are You Hashem Who bestows good things upon those who are owing/guilty\" [Shulchan Aruch Orach Chayim Siman 219].",
+                        "2. In accord with the lesson on Chanukah LM II #2: there he explains that via acknowledging thanks, the aspect of four [categories of people] need to recite the thanksgiving prayer, which is the aspect of the bliss of the Coming World, which then will be days of thanksgiving to H\"Y, the aspect of halakhoth/Torah way, as explained there. Thereby the truth will shine, through three names, which are the aspect of Torah, Prayer, and Matchmaking and Matrimony into speech. Namely to complete the four facets of speech, the four divisions of speech, which are [1] penitent speech, [2] charitous speech, [3] the speech of the rich who are close to Malkhuth — the aspect of the \"hasheloshah serigim/three branches\" [Gen. 40:10] etc., and [4] the aspect of Malkhuth, the mouth etc.; see there. And thereby the sanctity of Shabbath is drawn to the six mundane days. And thereby all the various actions/events are drawn into the Simple Unity etc.; see there. Which, this is the aspect of \"Halakhah kerabim/The law follows the majority;\" take a good look there regarding all this.",
+                        "3. So now we can say that this itself is the aspect of \"Four categories have to give acknowledgement,\" for, corresponding to the four parts of speech that are perfected by them, specifically by thanksgiving, namely through the four who have to give thanks, through them the fourfoldness of speech is made whole, as mentioned. And that is why there are four who have to give thanks, corresponding to the four parts of speech that are made whole through them: [1 Choleh] For, one who was ill and got well and acknowledges it to H\"Y, this is the aspect of teshuvah, for, \"A person does not get up from his sickness unless they forgive him all his transgressions,\" namely through teshuvah, as written, \"Veshav verafe lo/and he return and he gets healed\" [Isa. 6:10]. [2 Yam] Those who go down to the sea, this is the aspect of speech of charity, as brought in Yonah, regarding the people that were with him on the ship, who swore an oath, for tzedakah is the aspect of the sea, the aspect of water, as written, \"and righteousness as a mighty stream\" [Amos 5:24], the aspect of \"Shelach lachmekha `al penei hamayim/Cast your bread on the face of the water\" [Eccl. 11:1]. [3 Yesurin] One who was locked in prison who goes out from captivity, this is the aspect of the wealthy who are close to Malkhuth [Rashi on Chullin 92a], that through them is the path whereby the captive goes out from imprisonment, the aspect of the \"Shelosheth haserigim/the three branches,\" \"hasheloshah sarei ge'im/the three high noblemen\" [Chullin 92a] by whom Yosef went out from prison, as explained in Torah. [4 Midbar] Wilderness, this is the aspect of the essence of speech, the aspect of Malkhuth-mouth, because wilderness alludes to speech itself, as explained in the holy Zohar. For, wilderness is the aspect of speech, that is, the aspect of Malkhuth-mouth, which is the essence of speech."
+                    ],
+                    [
+                        "And therefore the custom is that the Thanksgiving prayer takes place during Torah reading, in order that the speech be completed via Torah and prayer, which are the lines of truth that shine via the thanksgiving, and the fourfoldness of speech is perfected, as mentioned. For, via acknowledgment, the Thanksgiving, thereby the truth shines into the fourfoldness of speech via the three Names, which correspond to Torah, Prayer, and Matches, as mentioned.  And therefore the Thanksgivings of four types of people have to be recited at the time of Torah and Prayer, namely during Torah reading, which is during prayer, as thereby shines the aspect of Torah and prayer, which are the aspect of the two names of truth, as mentioned. And also the aspect of matches and marital relations is accomplished by a minyan of ten, for “one must offer thanks giving in the presence of ten men,” and “wherever there are ten there is sanctity,” for there is no sanctity below ten. And when there is sanctity by means of Yud (ten) this is the aspect of Matches and Relations, the actual aspect of betrothal, for all the matches and betrothals are the aspect of drawing sanctity, the aspect of Yud/ten, into the aspect of Malkhuth, as is known.\nHence via ten is made the aspect of matches, the aspect of betrothals, which is the aspect of the third name of Truth [Hashem] that shines into the fourfoldness of speech, as mentioned. It is also brought there in the aforementioned lesson, that speech is perfected by means of marital matches.  For, “Ten measures of speech descended into the world; women got nine and the whole world, one.” And therefore one needs ten men to offer thanks in front of, corresponding to the ten aspects of speech that are perfected via the thanksgiving by means of marital matches.  For, these ten measures of speech correspond to the ten aspects that are in speech, for speech is the aspect of Malkhuth which is made up of ten, as known, and corresponding to this there is the aspect of the ten measures of speech etc., and therefore by means of the ten mentioned above, the aspect of marital matches, the aspect of the ten parts of speech, shines, and the fourfold aspect of speech is perfected, as mentioned."
+                    ]
+                ]
+            ],
+            "Laws of Blessing on Sights and Other Blessings": [],
+            "Laws for Afternoon Prayer": [],
+            "Laws for Evening Prayer": [],
+            "Laws of Reciting Shema Before Retiring": [],
+            "Laws of the Sabbath": [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [
+                        "",
+                        "",
+                        "And this is the aspect of \"lechem mishneh\" (double portion of bread) of Shabbat: the aspect of teshuvah, as explained. This is because the essence of the lechem mishneh is the continuation of the manna that fell on the sixth day , a double portion, and on Shabbat nothing fell at all. This is because the mannah has the aspect of awareness, as our teacher z\"l said (see siman 56) and Israel merited in the merit of Moshe that on the sixth day a double portion for Shabbat, and on Shabbat nothing fell. This is because in the six days of the week, in which there are clarifications, the manna fell, the portion for each day on that day, according to the clarification of that day. And this is the aspect of teshuvah of most of the people - it is through teshuvah that they clarify good from bad, fit from unfit and so on. And this is the aspect of the clarification that is done in each of the six days of action, which correspond to the six orders of the Mishnah, which are the aspect of fit and unfit, forbidden and permitted, pure and impure. And on the sixth day the double portion fell, and this is the aspect of teshuvah on the teshuvah of the most of the people, until their teshuvah was completed in its fullness. And on Shabbat the mannah would not fall at all, we then eat the double portion of the sixth day, which is the secret of \"oneg shabbat\" (enjoying Shabbat). Because then there is no clarification, we do not exert effort in the continuation of the Flow into physicality according to the clarification - then we only have to eat the Shabbat meal to enjoy [the presence of] Hashem through the double portion, which is the aspect of teshuvah on the teshuvah of the great Tzadikim, which are the aspect of Moshe, who is himself the aspect of Mannah, the aspect of Awareness, because all one's teshuvah is on understanding the past, as explained. On Shabbat there is no clarification, and the essence of reaching the worlds above is on Shabbat, as brought in the kavanot [intentions]. And the First Human, while they had no Impulse to Selfishness [yetzer hara] had no need for clarifications, they only needed to go up the higher worlds, as explained in many kavanot regarding this. and this is the essence of the holiness of Shabbat, which the great Tzadikim merit, which is the aspect of teshuvah on teshuvah, in completeness, in truth, as explained, since according to one's teshuvah is one's ascent to the upper worlds that are connected to one. Therefore, in truth, the essence of double portion [lechem mishneh]  is the aspect of the repetition of the Torah [mishneh Torah] which is merited by the true tzadikim as explained. And we, too, are obligated to the double portion in remembrance of the mannah, as we continue the aspect of double portion, the aspect of teshuvah, according to our worth, through the strength of the great tzadikimwho merit the double portion, the aspect of teshuvah, in every time on the understanding of the past, as we explained. It was already explained above that through those tzadikim, who are the essence of holiness of Shabbat, which is the essence of teshuvah of the World to Come, which is all understanding, as explained, it is through those tzadikim that any person can merit tesuhvah, even the worst of the worst. This is because every time those tzadikim do teshuvah on their first understanding, and come to a deeper understanding, through that they reach greater chesed/lovingkindness, and through this they raise the fallen and introduce into them the aspect of depth, so they [see that] have merited at this moment to be \"if I descend to Sheol, You are there too\" (Psalms 139:8) and that also in their place they have drawn themselves to the Blessed Holy One in everything that happened to them, and they have screamed and prayed to the Holy Blessed One with all the desire of their souls, in the aspect of \"from the belly of Sheol I called\" (Jonah 2:3), in the aspect of \"Waters flowed over my head; I said: I am lost! I have called on Your name, O Ad-nai, from the depths of the Pit... until Ad-nai looks down and beholds from heaven (Lamentations 3:50-56, note inverted order) - so they will merit complete teshuvah, as explained above. And all this is in the aspect of the holiness of Shabbat, that is received by every one of the  the great tzadikim as explained, because they are the aspect of Moshe, the aspect of Shabbat, which is all the days, and it is as explained."
+                    ]
+                ]
+            ],
+            "Laws of Joining Domains": [],
+            "Laws of the New Moon": [
+                [],
+                [
+                    [],
+                    [],
+                    [
+                        "And therefore we are able to have Rosh Hashanah because Rosh Hashanah is on Rosh Chodesh.  And this is a great kindness from God, because on Rosh Chodesh God said, \"Bring for Me an atonement,\" and therefore we have the opportunity to ask for atonement ourselves.  We find that the essence of Rosh Hashanah is the renewal of the moon, because God said, \"Bring for Me an atonement because I diminished the moon,\" this is itself a renewal because the moon now begins to grow since God is sorry for having decreased its size."
+                    ],
+                    [
+                        "And that which we say Hallel on Rosh Chodesh is because Hallel is the opposite of the husk, which is the aspect of wailing, as is brought in the words of our teacher (Rebbe Nachman), may his light shine. For its nourishment is from the luminaries that are lacking, as mentioned above. But the rectification begins on Rosh Chodesh, such that we therefore then say Hallel, as it is its opposite. But we say only half Hallel, since it is only the beginning of the filling (of the moon) and the rectification. And the essence of the fullness of the rectification is on the holiday, and it is then that we say full Hallel. ",
+                        "Rosh Chodesh is also the aspect of the beginning of repentance. For then God, may He be blessed, said, \"Bring atonement for Me,\" and repentance came down from this to all the created beings. For pangs of repentance come to all of them on Rosh Chodesh, as our rabbi, may his light shine, taught us. And that which we say half Hallel, meaning Hallel skipping around, hints to this. For so too is the penitent, as he can not walk sequentially from one level to another, but rather only by skipping. As he needs to jump over and skip several levels, as is brought on the verse (Psalms 68:13), \"The hosts of angels will scatter,\" and as is explained in the holy Zohar. Also the Torah reading on Rosh Chodesh cannot be read in order, but rather one must skip backwards (at the end of the first aliyah, one goes back one verse to start the next aliyah). And it is possible that this is also to hint to the aspect of repentance which is on Rosh Chodesh. For the path of the penitent is not sequential, but rather the way of the penitent is that he must sometimes go backwards, as is brought in the name of the Baal Shem [Tov] on the verse (Psalms 48:15), \"He will lead us as [one leads] a young child.\" As at first, he is helped from Above to go and to run in the ways of God; but afterwards, he is left alone, and then he goes backwards, but then he returns to walk sequentially. ",
+                        "The monarchy of David and the Messiah are also hinted to in Hallel, as it is brought. Also the other aspect is hinted to in Hallel - meaning that which was explained before, that we have a claim to come and regret and repent, since He Himself, may He be blessed, regrets and says, \"Bring atonement for Me.\" And this is [the meaning of] (Psalms 118:22-23), \"The stone that the builders rejected became the cornerstone. This was from the Lord.\" That is, if it seems wonderous to the penitent, how he merited to be accepted - this is \"the stone that the builders rejected became, etc.,\" meaning the penitent that blemished what he blemished. So that is, \"The stone that the builders rejected.\" They rejected him because of his many blemishes, but now he merited to be the cornerstone. And at first glance, the matter is wonderous! But truly, \"this was from the Lord,\" meaning from God Himself. That is, it was from God Himself, as it were, that repentance is effective. For it came down from Him, may He be blessed, since He Himself, may He be blessed, said, \"Bring atonement for Me.\" Hence we also have a claim to regret and to repent. And this is [the meaning of], \"This was from the Lord.\" That it, as it were, was from God Himself that this happened; that repentance is effective, since He Himself regretted, as mentioned above. Yet \"it is wonderous in our eyes,\" in truth. As, for us, it is truly a wonder how repentance is effective, and how we can have a claim to come before Him with our sins and to regret. However, \"This was from the Lord,\" as mentioned above."
+                    ]
+                ],
+                [],
+                [],
+                [
+                    [],
+                    [],
+                    []
+                ]
+            ],
+            "Laws of Passover": [
+                [],
+                [],
+                [],
+                [],
+                [
+                    [],
+                    [],
+                    [],
+                    [
+                        "...(Numbers 23:22) \"God took them out of Egypt,\" meaning that the blessed God brought them out independently - through an awakening from above, and without an awakening from below. Because God did not wait for the light to take form according to their vessels - which is the aspect of an awakening from below. Rather, \"God took them out Egypt,\" meaning that God independently formed the light for good and caused it to descend from above...",
+                        "...And this is the quality of eating matzah - \"matzah, because our ancestors' dough did not have time to rise until the King of All Kings, Holy Blessed One, was revealed to them and redeemed them.\" As it says (Exodus 12:39) \"and they baked the dough etc.\" Because matzah is the aspect of an extremely expansive awareness, that comes from above; for matzah is dough that is not left to rise but is rather baked immediately while it is still matzah, before it becomes leavened - similar to the light that comes from above which is condensed and concealed, which is the undifferentiated light that always takes shape according to the vessel [that receives it], as discussed above. But now it is formed above immediately, before it makes the descent below to be shaped according to the vessel."
+                    ],
+                    [
+                        "And this is matzah, which is the aspect of a very great light, and [it] is baked immediately because the light is formed immediately on high before it becomes \"leavened.\" For chametz is the aspect of the realm of form, in which there are two qualities (Yoma 72b): \"If one merits, it becomes an elixir of life for them, if one does not merit [it becomes an elixir of death for them].\" Because chametz is the aspect of the Tree of Knowledge of Good and Evil, which contains two potentialities; for chametz is the aspect of formation, when [the dough] begins to rise and take shape, as the Sages said, that the sign of dough rising is [that it begins to look like] (Pesachim 48b) \"the antennae of locusts.\" But matzah is the aspect of baking and taking the shape of the undifferentiated light, a quality of blessing, before it reaches the stage of leavening and begins to take shape below."
+                    ]
+                ],
+                [],
+                [
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [
+                        "And this is the aspect of the four cups of wine on Passover, which correspond to the four phrases of redemption - \"and I will take out... and I will save... and I will redeem... and I will take them...\" (Exodus 6:6-7)...",
+                        "...Because wine lifts a person beyond their current status; and for this reason wine includes two potentialities - to benefit or to cause harm, God forbid. As the Rabbis, of blessed memory, said, \"if one merits, they rise to the head; if one does not merit, they become impoverished. If one merits, wine brings them joy; if one does not merit, it destroys them\" (Yoma 76b). And therefore one must only drink wine in a state of great holiness... and then one can merit, by means of the wine, for their mind to be elevated in holiness, and they can then experience a greater passion for the Blessed God and be awakened further toward Divine service. For since their mind has been lifted and their awareness is expanded, they can arise to the source of awareness, which is the aspect of the source of the Torah and and the commandments, which is a place that is higher than all of the commandments of the Torah, and all commandments receive their vitality and are illuminated from there. And when one ascends to there, they burn with great passion and are receive great strength to fulfill the commandments of the Torah; because they are drawing on themselves the light of the root of the commandments, and through this one derives greater strength to fulfill the commandments..."
+                    ]
+                ]
+            ],
+            "Laws of Counter the Omer": [],
+            "Laws of the Shavuot Festival": [],
+            "Laws of the Festival Day": [],
+            "Laws of the Week Days of a Festival": [],
+            "Laws of the Ninth of Av and Other Fast Days": [
+                [],
+                [
+                    [
+                        "Regarding fasting for the lack of rain.",
+                        "For our blessed master taught (Likkutei Moharan II:60) that lack of rain is caused by wars and murder. And the essence of war is argument. The <i>tikkun</i>, the way to repair an argument, is through fasting, as our blessed master explained at length (Likkutei Moharan 57).",
+                        "Therefore, we fast when there is a lack of rain, in order to repair the <i>machloket</i>, the argument, which is the war that is the cause of the lack of rain. This is also the essence of the four fast days that we observe in memory of the destruction of the Temple. These also come in order to repair and bring peace, as our sages taught: when there is peace, there is no fasting. Rather, the point of fasting is when there is no peace. And Jerusalem was only destroyed because of baseless hatred, as our blessed sages taught, and we fast in order to repair these arguments and create peace. This is why we fast for any tragic event that occurs, because all suffering (G!d forbid!) comes from argument - since everything that is contrary to what a person desires has the aspect of argument. All the painful suffering (G!d forbid!) are a result of an overflow of <i>dinim</i>, harsh judgement (G!d forbid!), which also bear the aspect of argument. All suffering is connected to sin, and sin is also a type of argument, since the main source of sustenance for the Evil Inclination (and the <i>Sitra Achara</i>) is argument. Therefore, because of an abundance of argument that gives power (G!d forbid!) to the evil <i>Sitra Achara</i> that overcomes holiness, there is an overflow of judgement in the world (G!d forbid!), and this in itself leads to argument, and this brings suffering (G!d forbid!), which one does not desire and is also a form of argument - and in order to repair all this we establish a day of fasting, which comes to repair the <i>machloket</i>, the argument, as we have shown. The important principle is this - we repair all kinds of argument with fasting, as it is said: the more giving charity, the more peace. And the essence of fasting is giving charity, as it is taught: the reward for fasting is actually for the charity given. (Berachot 6b)."
+                    ]
+                ]
+            ],
+            "Laws of the New Year": [],
+            "Laws of the Day of Atonement": [],
+            "Laws of the Festival of Booths": [],
+            "Laws of the Palm Branch": [],
+            "Laws of the Hoshana Rabba Festival": [],
+            "Laws of the Hannukah Festival": [],
+            "Laws of the Four Festive Torah Portions": [],
+            "Laws of Purim": []
+        },
+        "Yoreh Deah": {
+            "Laws of Slaughtering": [],
+            "Laws of Unfit Animals": [],
+            "Laws of Priestly Gifts": [],
+            "Laws of a Limb from a Live Animal": [],
+            "Laws of Meat that was Unobserved": [],
+            "Laws of Fat and Blood": [],
+            "Laws of Blood": [],
+            "Laws of Salting": [],
+            "Laws of Domesticated and Undomesticated Animals": [],
+            "Laws of Things that Come from a Live Animal": [],
+            "Laws of Birds": [],
+            "Laws of Fish": [],
+            "Laws of Insects": [],
+            "Laws of Eggs": [],
+            "Laws of Meat and Milk": [],
+            "Laws of Mixtures": [],
+            "Laws of Non Jewish Food": [],
+            "Laws of Kashering Vessels": [],
+            "Laws of Taste Transfer": [],
+            "Laws of Libational Wine": [],
+            "Laws of Wine Vessels": [],
+            "Laws of Idol Worship": [],
+            "Laws of Interest": [],
+            "Laws of Idolatrous Practices": [],
+            "Laws of Sourcerers and Enchanters": [],
+            "Laws of Shaving and Tatooing": [],
+            "Laws of Shaving": [
+                [],
+                [],
+                [],
+                [],
+                [
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [
+                        "And this is the quality of Shovavi”m, when those who are fit have the custom of fasting and crying out to blessed God with prayers and penitential liturgy. For in this season, we read in the Torah about the exile in Egypt, and their redemption, which came through their crying out, as written above.  And we need to do the same now in this exile, as written above.  And so: “Return, wayward children – shuvu banim shovavim” (Jeremiah 3:14, 22), for the essence of troubles and exiles – may the Compassionate One save us from them – is in a lack of knowing, which is the quality of the wayward, when everyone goes around in the world like a literally crazy wayward person, as it is said (Isaiah 57:17), “The went wayward on their [own] heart’s path.” And when a person understands all this about themselves, how they are wayward and literally crazy, because they follow the stubbornness [or: imagination] of their heart and don’t pay attention to the eternal end-point, they will certainly have pity on themselves and do a lot of crying out to blessed God, and in that way will merit, in accord with their own qualities, to understanding and knowledge, which are the essence of the means to redemption generally and specifically, for each person and each time, as is written above.  "
+                    ]
+                ]
+            ],
+            "Laws of Forbidden Dresss": [],
+            "Laws of a Menstruant": [],
+            "Laws of Ritual Baths": [],
+            "Laws of Vows": [],
+            "Laws of Oaths": [],
+            "Laws of Honouring One's Father and Mother": [],
+            "Laws of Honouring One's Rabbi and a Torah Scholar": [],
+            "Laws of Teachers": [],
+            "Laws of Torah Study": [],
+            "Laws of Charity": [],
+            "Laws of Circumcision": [],
+            "Laws of Slaves": [],
+            "Laws of Converts": [],
+            "Laws of a Torah Scroll": [],
+            "Laws of a Mezuzah": [],
+            "Laws of Sending Away the Mother Bird": [],
+            "Laws of New Grain": [],
+            "Laws of Three Year Old Trees": [],
+            "Laws of Mixed Crops": [],
+            "Laws of Mixed Breeding": [],
+            "Laws of Fobidden Fabric Blends": [],
+            "Laws of Redeeming the Firstborn": [],
+            "Laws of Firstborn Kosher Animals": [],
+            "Laws of Firstborn Donkey": [],
+            "Laws of Separating From Dough": [],
+            "Laws of Tithes": [],
+            "Laws of First Shearings": []
+        },
+        "Even HaEzer": {
+            "Laws of Procreation": [],
+            "Laws of Matrimony": [],
+            "Laws of Sanctification": [],
+            "Laws of a Bill of Marriage": [],
+            "Laws of a Bill of Divorce": [
+                [],
+                [],
+                [
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [
+                        "\"...therefore the fifteenth of Av is in the nature of a sweetening and a repair of the ninth of Av\""
+                    ]
+                ]
+            ],
+            "Laws of Levirate Marriage": [],
+            "Laws of Adulterer": [],
+            "Laws of Rape and Seduction": []
+        },
+        "Choshen Mishpat": {
+            "Laws for Judges": [],
+            "Laws of Testimony": [],
+            "Laws of Loans": [],
+            "Laws of Plaintiffs and Defendants": [],
+            "Laws of Collecting Loans": [],
+            "Laws of Collecting Loans from Orphans": [],
+            "Laws of Collecting Loans from Purchasers and Laws Designated Collection": [],
+            "Laws of an Agent Collecting Debts and Authorisation": [],
+            "Laws of Authorisation": [],
+            "Laws of Guaranteeing": [],
+            "Laws of Movable Property": [],
+            "Laws of Immovable Property": [],
+            "Laws of Neighbor Damages": [],
+            "Laws of Immovable Partnerships": [],
+            "Laws of Divisions of Partnerships": [
+                [],
+                [
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [
+                        "And so too is it with buying and selling, and the profit and wealth of a person. For in truth the main true profit of a person is drawn by bringing up sparks from the husks and bringing them into holiness by way of doing the buying and selling with complete faith, giving much charity and having intention during the time of buying and selling that he profit in order that he should give charity to those involved with true service to God. As they are included in the Head of the House (the righteous man of the generation), as mentioned above. And therefore sometimes the profit appears before his eyes and it appears to him that he has already made the profit; but before the complete conclusion of the deal, everything is reversed because of some small action and he makes no profit. And sometimes he even loses the principle (the original investment). And all this is the aspect mentioned above. For that which he began to profit is the aspect of bringing in the profit to the courtyard, but it is still not brought into the aspect of the House, which is the essence of  the protection of wealth, as mentioned above. But before he brings it into the House, he must first separate the [holy] sparks from the depths of the husks. And sometimes he does not have the strength for this and the husks attach themselves to him, so he loses everything, as mentioned above. Hence the main rectification for this is charity to fitting poor people, as mentioned above. As the essential separation of the sparks from the depths of the husks is by way of charity, in the aspect of, 'charity saves from death.' For charity saves and elevates the sparks from the husks, which are the side of death - the aspect of, 'her feet go down to death.' Feet are the aspect of money, etc. - but by way of charity, they are raised from there. (This is as it is all brought by our master, our teacher and our rabbi [Rebbe Nachman] in a different place.) And so it is exact, he should merit to bring the wealth inside into the House so that it will be preserved in his hands, and as mentioned above.\n"
+                    ]
+                ]
+            ],
+            "Laws of Boundaries": [],
+            "Laws of Partners": [],
+            "Laws of Emissaries": [
+                [],
+                [],
+                [
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [],
+                    [
+                        "And this is what our sages of blessed memory said: whoever averts their eyes from tzedakah is as if they serve idols (Ketubot 68a), \"avert eyes\" specifically, since the essence of tzedakah is the aspect of eyes, to continue the Providence of God's eyes on us, as it is written regarding gifts to the poor \"look down from Your holy abode, from heaven, and bless Your people Israel\" (Deut. 26:15). This is because the essence of poverty is a continuation of the hurt to the Moon, which is the aspect of darkness, \"and his eyes were weak of seeing\" (Genesis 27:1), which is the aspect of decrease and concealment of Providence. This is because all income and wealth is the aspect of eyes, as it is written \"what good is there to their owner, saving the beholding of them with his eyes\" (Eccl. 5:10). And as it is written \"The eyes of all wait upon You; and You give them their food in due season\"(Ps. 145:15). This is because wealth is a continuation of the aspect of Left, as it is written \"on her left is wealth and honor\" (Prov. 3:16), and the left is the aspect of after creation, as it is explained in the preceding Torah. And every time that the left is not included in the right, God forbid, meaning, when it is not included in the entirety of creation, which is the aspect of left, before creation, which is the aspect of complete right, then obviously it is impossible to receive the Flow and income, given that we are far away from the root which is the One Who Makes All Live. "
+                    ]
+                ]
+            ],
+            "Laws of Buying and Selling": [],
+            "Laws of Over and Under Charging": [],
+            "Laws of a Deathly Ill Person": [],
+            "Laws of Unloading and Loading": [],
+            "Laws of Ownerless Property and Property of Non Jews": [],
+            "Laws of Inheritance": [],
+            "Laws of an Apotropos": [],
+            "Laws of Deposit and Four Guards": [],
+            "Laws for Paid Guardians": [],
+            "Laws of Artisans": [],
+            "Laws of Hiring": [],
+            "Laws of Leasing and Contract Work": [],
+            "Laws of Hiring Labourers": [],
+            "Laws of Borrowing": [],
+            "Laws of Theft": [],
+            "Laws of Stealing": [],
+            "Laws of Damages": [],
+            "Laws of Causing a Loss and Reporting to Government": [],
+            "Laws of Monetary Damages": [],
+            "Laws of Injuring a Person": [],
+            "Laws of Roof Rails and Preservation of Life": []
+        }
+    },
+    "schema": {
+        "heTitle": "ליקוטי הלכות",
+        "enTitle": "Likutei Halakhot",
+        "key": "Likutei Halakhot",
+        "nodes": [
+            {
+                "heTitle": "הקדמת המחבר",
+                "enTitle": "Author's Introduction"
+            },
+            {
+                "heTitle": "אורח חיים",
+                "enTitle": "Orach Chaim",
+                "nodes": [
+                    {
+                        "heTitle": "הלכות השכמת הבוקר",
+                        "enTitle": "Laws of Morning Conduct"
+                    },
+                    {
+                        "heTitle": "הלכות נטילת ידים שחרית",
+                        "enTitle": "Laws of Morning Hand Washing"
+                    },
+                    {
+                        "heTitle": "הלכות ציצית",
+                        "enTitle": "Laws of Fringes"
+                    },
+                    {
+                        "heTitle": "הלכות תפילין",
+                        "enTitle": "Laws of Phylacteries"
+                    },
+                    {
+                        "heTitle": "הלכות ברכת השחר",
+                        "enTitle": "Laws for Morning Blessings"
+                    },
+                    {
+                        "heTitle": "הלכות ברכות התורה",
+                        "enTitle": "Laws of Torah Blessings"
+                    },
+                    {
+                        "heTitle": "הלכות קדיש",
+                        "enTitle": "Laws of Kaddish"
+                    },
+                    {
+                        "heTitle": "הלכות קריאת שמע",
+                        "enTitle": "Laws of Reciting Shema"
+                    },
+                    {
+                        "heTitle": "הלכות תפלה",
+                        "enTitle": "Laws of Prayer"
+                    },
+                    {
+                        "heTitle": "הלכות נשיאת כפים",
+                        "enTitle": "Laws of Priestly Blessings"
+                    },
+                    {
+                        "heTitle": "הלכות נפילת אפים",
+                        "enTitle": "Laws of Tachanun"
+                    },
+                    {
+                        "heTitle": "הלכות קדושה דסידרא",
+                        "enTitle": "Laws of Sidra Kaddish"
+                    },
+                    {
+                        "heTitle": "הלכות קריאת התורה",
+                        "enTitle": "Laws of Reading the Torah"
+                    },
+                    {
+                        "heTitle": "הלכות בית הכנסת",
+                        "enTitle": "Laws of the Synagogue"
+                    },
+                    {
+                        "heTitle": "הלכות משא ומתן",
+                        "enTitle": "Laws of Business"
+                    },
+                    {
+                        "heTitle": "הלכות נטילת ידים לסעודה ובציעת הפת",
+                        "enTitle": "Laws of Washing One's Hands for a Meal"
+                    },
+                    {
+                        "heTitle": "הלכות סעודה",
+                        "enTitle": "Laws of Meals"
+                    },
+                    {
+                        "heTitle": "הלכות ברכת המזון ומים אחרונים",
+                        "enTitle": "Laws of Grace After Meals and Washing after Meals"
+                    },
+                    {
+                        "heTitle": "הלכות ברכת הפרות",
+                        "enTitle": "Laws of Blessings Over Fruit"
+                    },
+                    {
+                        "heTitle": "הלכות ברכת הריח",
+                        "enTitle": "Laws of Blessing on Fragrance"
+                    },
+                    {
+                        "heTitle": "הלכות ברכת הודאה",
+                        "enTitle": "Laws of Thanksgiving Blessings"
+                    },
+                    {
+                        "heTitle": "הלכות ברכות הראיה וברכות פרטיות",
+                        "enTitle": "Laws of Blessing on Sights and Other Blessings"
+                    },
+                    {
+                        "heTitle": "הלכות תפלת המנחה",
+                        "enTitle": "Laws for Afternoon Prayer"
+                    },
+                    {
+                        "heTitle": "הלכות תפלת ערבית",
+                        "enTitle": "Laws for Evening Prayer"
+                    },
+                    {
+                        "heTitle": "הלכות קריאת שמע שעל המטה",
+                        "enTitle": "Laws of Reciting Shema Before Retiring"
+                    },
+                    {
+                        "heTitle": "הלכות שבת",
+                        "enTitle": "Laws of the Sabbath"
+                    },
+                    {
+                        "heTitle": "הלכות תחומין וערובי תחומין",
+                        "enTitle": "Laws of Joining Domains"
+                    },
+                    {
+                        "heTitle": "הלכות ראש חדש",
+                        "enTitle": "Laws of the New Moon"
+                    },
+                    {
+                        "heTitle": "הלכות פסח",
+                        "enTitle": "Laws of Passover"
+                    },
+                    {
+                        "heTitle": "הלכות ספירת העמר",
+                        "enTitle": "Laws of Counter the Omer"
+                    },
+                    {
+                        "heTitle": "הלכות שבועות",
+                        "enTitle": "Laws of the Shavuot Festival"
+                    },
+                    {
+                        "heTitle": "הלכות יום טוב",
+                        "enTitle": "Laws of the Festival Day"
+                    },
+                    {
+                        "heTitle": "הלכות חול המועד",
+                        "enTitle": "Laws of the Week Days of a Festival"
+                    },
+                    {
+                        "heTitle": "הלכות תשעה באב ותעניות",
+                        "enTitle": "Laws of the Ninth of Av and Other Fast Days"
+                    },
+                    {
+                        "heTitle": "הלכות ראש השנה",
+                        "enTitle": "Laws of the New Year"
+                    },
+                    {
+                        "heTitle": "הלכות יום הכפורים",
+                        "enTitle": "Laws of the Day of Atonement"
+                    },
+                    {
+                        "heTitle": "הלכות סוכה",
+                        "enTitle": "Laws of the Festival of Booths"
+                    },
+                    {
+                        "heTitle": "הלכות לולב ואתרוג",
+                        "enTitle": "Laws of the Palm Branch"
+                    },
+                    {
+                        "heTitle": "הלכות הושענא רבה",
+                        "enTitle": "Laws of the Hoshana Rabba Festival"
+                    },
+                    {
+                        "heTitle": "הלכות חנוכה",
+                        "enTitle": "Laws of the Hannukah Festival"
+                    },
+                    {
+                        "heTitle": "הלכות ארבע פרשיות",
+                        "enTitle": "Laws of the Four Festive Torah Portions"
+                    },
+                    {
+                        "heTitle": "הלכות פורים",
+                        "enTitle": "Laws of Purim"
+                    }
+                ]
+            },
+            {
+                "heTitle": "יורה דעה",
+                "enTitle": "Yoreh Deah",
+                "nodes": [
+                    {
+                        "heTitle": "הלכות שחיטה",
+                        "enTitle": "Laws of Slaughtering"
+                    },
+                    {
+                        "heTitle": "הלכות טרפות",
+                        "enTitle": "Laws of Unfit Animals"
+                    },
+                    {
+                        "heTitle": "הלכות מתנות כהונה",
+                        "enTitle": "Laws of Priestly Gifts"
+                    },
+                    {
+                        "heTitle": "הלכות אבר מן החי",
+                        "enTitle": "Laws of a Limb from a Live Animal"
+                    },
+                    {
+                        "heTitle": "הלכות הלכות בשר שנתעלם מן העין",
+                        "enTitle": "Laws of Meat that was Unobserved"
+                    },
+                    {
+                        "heTitle": "הלכות חלב ודם",
+                        "enTitle": "Laws of Fat and Blood"
+                    },
+                    {
+                        "heTitle": "הלכות דם",
+                        "enTitle": "Laws of Blood"
+                    },
+                    {
+                        "heTitle": "הלכות מליחה",
+                        "enTitle": "Laws of Salting"
+                    },
+                    {
+                        "heTitle": "הלכות סימני בהמה וחיה טהורה",
+                        "enTitle": "Laws of Domesticated and Undomesticated Animals"
+                    },
+                    {
+                        "heTitle": "הלכות דברים היוצאים מן החי",
+                        "enTitle": "Laws of Things that Come from a Live Animal"
+                    },
+                    {
+                        "heTitle": "הלכות סימני עוף טהור",
+                        "enTitle": "Laws of Birds"
+                    },
+                    {
+                        "heTitle": "הלכות דגים",
+                        "enTitle": "Laws of Fish"
+                    },
+                    {
+                        "heTitle": "הלכות תולעים",
+                        "enTitle": "Laws of Insects"
+                    },
+                    {
+                        "heTitle": "הלכות ביצים",
+                        "enTitle": "Laws of Eggs"
+                    },
+                    {
+                        "heTitle": "הלכות בשר בחלב",
+                        "enTitle": "Laws of Meat and Milk"
+                    },
+                    {
+                        "heTitle": "הלכות תערובות",
+                        "enTitle": "Laws of Mixtures"
+                    },
+                    {
+                        "heTitle": "הלכות מאכלי עכו\"ם",
+                        "enTitle": "Laws of Non Jewish Food"
+                    },
+                    {
+                        "heTitle": "הלכות הכשר כלים",
+                        "enTitle": "Laws of Kashering Vessels"
+                    },
+                    {
+                        "heTitle": "הלכות נותן טעם לפגם",
+                        "enTitle": "Laws of Taste Transfer"
+                    },
+                    {
+                        "heTitle": "הלכות יין נסך",
+                        "enTitle": "Laws of Libational Wine"
+                    },
+                    {
+                        "heTitle": "הלכות כלי היין",
+                        "enTitle": "Laws of Wine Vessels"
+                    },
+                    {
+                        "heTitle": "הלכות עבודת אלילים",
+                        "enTitle": "Laws of Idol Worship"
+                    },
+                    {
+                        "heTitle": "הלכות ריבית",
+                        "enTitle": "Laws of Interest"
+                    },
+                    {
+                        "heTitle": "הלכות חוקות העכו\"ם",
+                        "enTitle": "Laws of Idolatrous Practices"
+                    },
+                    {
+                        "heTitle": "הלכות מעונן ומנחש",
+                        "enTitle": "Laws of Sourcerers and Enchanters"
+                    },
+                    {
+                        "heTitle": "הלכות קרחה וכתובת קעקע",
+                        "enTitle": "Laws of Shaving and Tatooing"
+                    },
+                    {
+                        "heTitle": "הלכות גילוח",
+                        "enTitle": "Laws of Shaving"
+                    },
+                    {
+                        "heTitle": "הלכות לא ילבש",
+                        "enTitle": "Laws of Forbidden Dresss"
+                    },
+                    {
+                        "heTitle": "הלכות נדה",
+                        "enTitle": "Laws of a Menstruant"
+                    },
+                    {
+                        "heTitle": "הלכות מקוואות",
+                        "enTitle": "Laws of Ritual Baths"
+                    },
+                    {
+                        "heTitle": "הלכות נדרים",
+                        "enTitle": "Laws of Vows"
+                    },
+                    {
+                        "heTitle": "הלכות שבועות",
+                        "enTitle": "Laws of Oaths"
+                    },
+                    {
+                        "heTitle": "הלכות כבוד אב ואם",
+                        "enTitle": "Laws of Honouring One's Father and Mother"
+                    },
+                    {
+                        "heTitle": "הלכות כבוד רבו ותלמיד חכם",
+                        "enTitle": "Laws of Honouring One's Rabbi and a Torah Scholar"
+                    },
+                    {
+                        "heTitle": "הלכות מלמדים",
+                        "enTitle": "Laws of Teachers"
+                    },
+                    {
+                        "heTitle": "הלכות תלמוד תורה",
+                        "enTitle": "Laws of Torah Study"
+                    },
+                    {
+                        "heTitle": "הלכות צדקה",
+                        "enTitle": "Laws of Charity"
+                    },
+                    {
+                        "heTitle": "הלכות מילה",
+                        "enTitle": "Laws of Circumcision"
+                    },
+                    {
+                        "heTitle": "הלכות עבדים",
+                        "enTitle": "Laws of Slaves"
+                    },
+                    {
+                        "heTitle": "הלכות גרים",
+                        "enTitle": "Laws of Converts"
+                    },
+                    {
+                        "heTitle": "הלכות ספר תורה",
+                        "enTitle": "Laws of a Torah Scroll"
+                    },
+                    {
+                        "heTitle": "הלכות מזוזה",
+                        "enTitle": "Laws of a Mezuzah"
+                    },
+                    {
+                        "heTitle": "הלכות שלוח הקן",
+                        "enTitle": "Laws of Sending Away the Mother Bird"
+                    },
+                    {
+                        "heTitle": "הלכות חדש",
+                        "enTitle": "Laws of New Grain"
+                    },
+                    {
+                        "heTitle": "הלכות ערלה",
+                        "enTitle": "Laws of Three Year Old Trees"
+                    },
+                    {
+                        "heTitle": "הלכות כלאי הכרם ואילן",
+                        "enTitle": "Laws of Mixed Crops"
+                    },
+                    {
+                        "heTitle": "הלכות כלאי בהמה",
+                        "enTitle": "Laws of Mixed Breeding"
+                    },
+                    {
+                        "heTitle": "הלכות כלאי בגדים",
+                        "enTitle": "Laws of Fobidden Fabric Blends"
+                    },
+                    {
+                        "heTitle": "הלכות פדיון בכור",
+                        "enTitle": "Laws of Redeeming the Firstborn"
+                    },
+                    {
+                        "heTitle": "הלכות בכור בהמה טהורה",
+                        "enTitle": "Laws of Firstborn Kosher Animals"
+                    },
+                    {
+                        "heTitle": "הלכות פדיון פטר חמור",
+                        "enTitle": "Laws of Firstborn Donkey"
+                    },
+                    {
+                        "heTitle": "הלכות חלה",
+                        "enTitle": "Laws of Separating From Dough"
+                    },
+                    {
+                        "heTitle": "הלכות תרומות ומעשרות",
+                        "enTitle": "Laws of Tithes"
+                    },
+                    {
+                        "heTitle": "הלכות ראשית הגז",
+                        "enTitle": "Laws of First Shearings"
+                    }
+                ]
+            },
+            {
+                "heTitle": "אבן העזר",
+                "enTitle": "Even HaEzer",
+                "nodes": [
+                    {
+                        "heTitle": "הלכות פריה ורביה ואישות",
+                        "enTitle": "Laws of Procreation"
+                    },
+                    {
+                        "heTitle": "הלכות אישות",
+                        "enTitle": "Laws of Matrimony"
+                    },
+                    {
+                        "heTitle": "הלכות קדושין",
+                        "enTitle": "Laws of Sanctification"
+                    },
+                    {
+                        "heTitle": "הלכות כתובות",
+                        "enTitle": "Laws of a Bill of Marriage"
+                    },
+                    {
+                        "heTitle": "הלכות גטין",
+                        "enTitle": "Laws of a Bill of Divorce"
+                    },
+                    {
+                        "heTitle": "הלכות יבום",
+                        "enTitle": "Laws of Levirate Marriage"
+                    },
+                    {
+                        "heTitle": "הלכות סוטה",
+                        "enTitle": "Laws of Adulterer"
+                    },
+                    {
+                        "heTitle": "הלכות אונס ומפתה",
+                        "enTitle": "Laws of Rape and Seduction"
+                    }
+                ]
+            },
+            {
+                "heTitle": "חושן משפט",
+                "enTitle": "Choshen Mishpat",
+                "nodes": [
+                    {
+                        "heTitle": "הלכות דינים",
+                        "enTitle": "Laws for Judges"
+                    },
+                    {
+                        "heTitle": "הלכות עדות",
+                        "enTitle": "Laws of Testimony"
+                    },
+                    {
+                        "heTitle": "הלכות הלואה",
+                        "enTitle": "Laws of Loans"
+                    },
+                    {
+                        "heTitle": "הלכות טוען ונטען",
+                        "enTitle": "Laws of Plaintiffs and Defendants"
+                    },
+                    {
+                        "heTitle": "הלכות גבית מלוה",
+                        "enTitle": "Laws of Collecting Loans"
+                    },
+                    {
+                        "heTitle": "הלכות גבית חוב מהיתומים",
+                        "enTitle": "Laws of Collecting Loans from Orphans"
+                    },
+                    {
+                        "heTitle": "הלכות גבית חוב מהלקוחות ואפותיקי",
+                        "enTitle": "Laws of Collecting Loans from Purchasers and Laws Designated Collection"
+                    },
+                    {
+                        "heTitle": "הלכות העושה שליח לגבות חובו",
+                        "enTitle": "Laws of an Agent Collecting Debts and Authorisation"
+                    },
+                    {
+                        "heTitle": "הלכות כח והרשאה",
+                        "enTitle": "Laws of Authorisation"
+                    },
+                    {
+                        "heTitle": "הלכות ערב",
+                        "enTitle": "Laws of Guaranteeing"
+                    },
+                    {
+                        "heTitle": "הלכות חזקת מטלטלין",
+                        "enTitle": "Laws of Movable Property"
+                    },
+                    {
+                        "heTitle": "הלכות חזקת קרקעות",
+                        "enTitle": "Laws of Immovable Property"
+                    },
+                    {
+                        "heTitle": "הלכות נזקי שכנים",
+                        "enTitle": "Laws of Neighbor Damages"
+                    },
+                    {
+                        "heTitle": "הלכות שותפים בקרקע",
+                        "enTitle": "Laws of Immovable Partnerships"
+                    },
+                    {
+                        "heTitle": "הלכות חלקת שתפים",
+                        "enTitle": "Laws of Divisions of Partnerships"
+                    },
+                    {
+                        "heTitle": "הלכות מצרנות",
+                        "enTitle": "Laws of Boundaries"
+                    },
+                    {
+                        "heTitle": "הלכות שתפין",
+                        "enTitle": "Laws of Partners"
+                    },
+                    {
+                        "heTitle": "הלכות שלוחין",
+                        "enTitle": "Laws of Emissaries"
+                    },
+                    {
+                        "heTitle": "הלכות מקח וממכר",
+                        "enTitle": "Laws of Buying and Selling"
+                    },
+                    {
+                        "heTitle": "הלכות אונאה",
+                        "enTitle": "Laws of Over and Under Charging"
+                    },
+                    {
+                        "heTitle": "הלכות מתנה",
+                        "enTitle": "Laws of Gifting"
+                    },
+                    {
+                        "heTitle": "הלכות מתנת שכיב מרע",
+                        "enTitle": "Laws of a Deathly Ill Person"
+                    },
+                    {
+                        "heTitle": "הלכות אבדה ומציאה",
+                        "enTitle": "Laws of Lost and Found"
+                    },
+                    {
+                        "heTitle": "הלכות פריקה וטעינה",
+                        "enTitle": "Laws of Unloading and Loading"
+                    },
+                    {
+                        "heTitle": "הלכות הפקר ונכסי הגר",
+                        "enTitle": "Laws of Ownerless Property and Property of Non Jews"
+                    },
+                    {
+                        "heTitle": "הלכות נחלות",
+                        "enTitle": "Laws of Inheritance"
+                    },
+                    {
+                        "heTitle": "הלכות אפטרופוס",
+                        "enTitle": "Laws of an Apotropos"
+                    },
+                    {
+                        "heTitle": "הלכות פקדון וארבעה שומרים",
+                        "enTitle": "Laws of Deposit and Four Guards"
+                    },
+                    {
+                        "heTitle": "הלכות שומר שכר",
+                        "enTitle": "Laws for Paid Guardians"
+                    },
+                    {
+                        "heTitle": "הלכות אמנין",
+                        "enTitle": "Laws of Artisans"
+                    },
+                    {
+                        "heTitle": "הלכות שוכר",
+                        "enTitle": "Laws of Hiring"
+                    },
+                    {
+                        "heTitle": "הלכות חכירות וקבלנות",
+                        "enTitle": "Laws of Leasing and Contract Work"
+                    },
+                    {
+                        "heTitle": "הלכות שכירות פועלים",
+                        "enTitle": "Laws of Hiring Labourers"
+                    },
+                    {
+                        "heTitle": "הלכות שאלה",
+                        "enTitle": "Laws of Borrowing"
+                    },
+                    {
+                        "heTitle": "הלכות גנבה",
+                        "enTitle": "Laws of Theft"
+                    },
+                    {
+                        "heTitle": "הלכות גזלה",
+                        "enTitle": "Laws of Stealing"
+                    },
+                    {
+                        "heTitle": "הלכות נזיקין",
+                        "enTitle": "Laws of Damages"
+                    },
+                    {
+                        "heTitle": "הלכות מאבד ממון חברו ומסור",
+                        "enTitle": "Laws of Causing a Loss and Reporting to Government"
+                    },
+                    {
+                        "heTitle": "הלכות נזקי ממון",
+                        "enTitle": "Laws of Monetary Damages"
+                    },
+                    {
+                        "heTitle": "הלכות חובל בחברו",
+                        "enTitle": "Laws of Injuring a Person"
+                    },
+                    {
+                        "heTitle": "הלכות מעקה ושמירת הנפש",
+                        "enTitle": "Laws of Roof Rails and Preservation of Life"
+                    }
+                ]
+            }
+        ]
+    }
+}
\ No newline at end of file