## Likutei Halakhot, Orach Chaim, Laws of Morning Conduct ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:1:1 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:1:1](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:1:1) **יִתְגַּבֵּר כַּאֲרִי לַעֲמֹד בַּבֹּקֶר לַעֲבוֹדַת בּוֹרְאוֹ שֶׁיְּהֵא הוּא מְעוֹרֵר הַשַּׁחַר.** הַגָ״ה: **״שִׁוִּיתִי ה׳ לְנֶגְדִּי תָמִיד״ זֶה כְּלָל גָּדוֹל בַּתּוֹרָה וְכוּ׳** (ארח חיים סימן א׳ סעיף א׳). **Sefaria Community Translation:** **A person should strengthen himself like a lion to rise up in the morning for the service of his Creator, so that it is he who awakens the dawn.** Gloss: **“I set HaShem before me always” (Tehillim 16:8)—this is a major principle in fulfillment of the Torah** (Shulchan Arukh, Orach Chaim 1:1). ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:1:2 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:1:2](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:1:2) כִּי אִיתָא בְּדִבְרֵי רַבֵּנוּ זַ״ל (בסימן רפב): **Sefaria Community Translation:** **KEY CONCEPTS FROM LIKUTEY MOHARAN**¹ is atypical of Reb Noson’s “Halakhah 1” (*aleph*-series) discourses, which as a rule are shorter and less intricate than those he authored in later years (see Appendix B, p. 244). From Reb Noson’s manuscript we learn that this in fact was his teaching on *Hashkamat HaBoker* – Rising in the Morning from the “Halakhah 3” series, but was switched to here when *Likutey Halakhot* was brought to press. Apparently, Reb Noson wanted to give this discourse greater prominence since it is based on Rebbe Nachman’s seminal teaching of *Azamra* (LM I, 282(. In LM I, 282, **Rebbe Nachman states as follows:** footnotes: ¹ This opening discourse of Likutey Halakhot ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:1:3 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:1:3](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:1:3) שֶׁכְּשֶׁאָדָם מַתְחִיל לְחַפֵּשׂ עַצְמוֹ, וְרוֹאֶה שֶׁהוּא רָחוֹק מְאֹד מֵהַשֵּׁם־יִתְבָּרַךְ, וְהוּא מָלֵא חֲטָאִים וּפְגָמִים הַרְבֵּה, וְנִדְמֶה לוֹ שֶׁהוּא רָחוֹק מִטּוֹב, אֲזַי הוּא צָרִיךְ לְחַפֵּשׂ וּלְבַקֵּשׁ וְלִמְצֹא בְּעַצְמוֹ אֵיזֶה טוֹב, כִּי אֵיךְ אֶפְשָׁר שֶׁלֹּא עָשָׂה אֵיזֶה טוֹב מִיָּמָיו? **Sefaria Community Translation:** **When a person begins to examine himself and sees that he is very far from HaShem, full of many sins and blemishes, and it seems to him that he is far removed from** all **good,** he must not despair. Rather, **he should search and seek until he finds in himself some good. For how is it possible that he never did anything good in his life?** Finding that good point will wake him from spiritual sleep and create in him a genuine feeling of closeness to HaShem. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:1:4 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:1:4](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:1:4) וְאַף שֶׁהוּא רוֹאֶה שֶׁגַּם מְעַט הַטּוֹב שֶׁעָשָׂה הוּא מָלֵא פְּצָעִים, כִּי מְעֹרָב בִּפְסֹלֶת הַרְבֵּה, אַף־עַל־פִּי־כֵן, אִי אֶפְשָׁר שֶׁאֵין בּוֹ אֵיזֶה נְקֻדָּה טוֹבָה עַל כָּל פָּנִים. **Sefaria Community Translation:** **And even if a person sees that also the little bit of good he has done is riddled with imperfections, mixed with many impurities,** he should not get discouraged. He may have performed a mitzvah improperly or for the wrong reasons, **yet it is impossible** that his deed is totally flawed; **that it does not contain at least some bit of good,** some flawless point capable of enhancing HaShem’s glory. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:1:5 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:1:5](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:1:5) וְכֵן יְחַפֵּשׂ וְיִמְצָא בְּעַצְמוֹ עוֹד אֵיזֶה טוֹב, וְאַף שֶׁזֶּה הַטּוֹב גַּם כֵּן מְעֹרָב בִּפְסֹלֶת הַרְבֵּה, אַף־עַל־פִּי־כֵן עַל כָּל פָּנִים יֵשׁ בּוֹ אֵיזֶה נְקֻדָּה טוֹבָה. וְכֵן יְחַפֵּשׂ וְיִמְצָא בְּעַצְמוֹ עוֹד אֵיזֶה נְקֻדּוֹת טוֹבוֹת. **Sefaria Community Translation:** **And so,** just as he persevered and succeeded in finding that first good point, **he should** continue to **search inside himself until he finds some other good. Even if that good too is mixed with many impurities, it has to have in it at least some good point. And in a similar manner he should keep on searching and finding still more good points inside himself.** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:1:6 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:1:6](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:1:6) וְעַל־יְדֵי־זֶה שֶׁדָּן אֶת עַצְמוֹ לְכַף זְכוּת וּמוֹצֵא בְּעַצְמוֹ נְקֻדּוֹת טוֹבוֹת עֲדַיִן, אַף־עַל־פִּי שֶׁעָשָׂה מַה שֶּׁעָשָׂה וּפָגַם מַה שֶּׁפָּגַם, עַל־יְדֵי־זֶה הוּא יוֹצֵא בֶּאֱמֶת מִכַּף חוֹבָה וְנִכְנַס בְּכַף זְכוּת בֶּאֱמֶת, וְעַל־יְדֵי־זֶה יָכוֹל לִזְכּוֹת לִתְשׁוּבָה. **Sefaria Community Translation:** **By judging himself favorably**² 1:6.**and finding still more good points inside himself**—**even though he has done what he has done and blemished what he has blemished**—**a person genuinely crosses over from the side of guilt to the side of merit. And through this he can merit doing *teshuvah*.** As long as he believes that he is bereft of good and so feels distant from HaShem, it is indeed very hard for him to sincerely return to Him in repentance. But after he finds his good points and feels genuinely close to HaShem, it is easy to do true *teshuvah*. footnotes: ² See Avot ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:1:7 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:1:7](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:1:7) וזְֶה בְּחִינַת (תהלים לז, י): ״וְעוֹד מְעַט וְאֵין רָשָׁע וְכוּ׳״, עַל־יְדֵי אוֹתוֹ הָ״עוֹד מְעַט״ שֶׁשָּׁם אֵינוֹ רָשָׁע, עַל־יְדֵי־זֶה: ״וְהִתְבּוֹנַנְתָּ וְכוּ׳״, עַיֵּן שָׁם. **Sefaria Community Translation:** David HaMelekh hints to the power of judging favorably in *Tehillim*. **This is the significance of** the verse “**There is still a little bit in which the sinner is not ...” By virtue of that “still a little bit”**—namely the good that is still in him—**there he is not a sinner,** and **through this, “when you reflect …”** When a person finds his good points, he tips the scales of justice in his favor and is no longer at his original place, so to speak. Consequently, “when you reflect upon his place,” he is *already* not there! **Study** the Rebbe’s words **there.** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:1:8 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:1:8](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:1:8) וְעַל־יְדֵי־זֶה יָכֹל לְשַׂמֵּחַ אֶת עַצְמוֹ. וַאֲזַי יָכֹל לְהִתְפַּלֵּל, וְזֶה בְּחִינַת (שם קמו, ב): ״אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי״, עַל־יְדֵי הָ״עוֹד מְעַט״ שֶׁמּוֹצֵא בְּעַצְמוֹ, עַל־יְדֵי זֶה יָכוֹל לְזַמֵּר וּלְהוֹדוֹת לַה׳. **Sefaria Community Translation:** **And by this** finding of his good points, **a person can bring himself to joy. He will then be able to pray** with enthusiasm and inspiration. **This is the significance of** the verse “**I will sing to my God with what I still have left.” Through the “still a little bit”**—namely the good **he finds inside himself**—**he is able to sing to HaShem and praise Him.**³ (146:2)—“I will sing to my God with what I still have *be-ODee*)”—with the verse from *Tehillim* ,בעודי) left (37:10) cited in the previous paragraph—“There is *ve-OD me’at*) in which the ,ועוד מעט) still a little bit sinner is not.” What is it that enables a person to sing to HaShem? It is the little bit of good that he still finds inside himself, the point in which he is not wicked. Reb Noson will bring this again in the next section (see also note 16 below), linking these two verses to a third verse from *Tehillim* that likewise alludes to the good point through the Hebrew word *od* (עוד, still). footnotes: ³ Rebbe Nachman links this verse from Tehillim ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:1:9 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:1:9](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:1:9) וְעַל־יְדֵי־זֶה נַעֲשִׂין נִגּוּנִים, כִּי הַנִּגּוּנִים נַעֲשִׂין עַל־יְדֵי שֶׁמְּבָרְרִין רוּחַ טוֹבָה מִן רוּחַ נְכֵאָה וְכוּ׳. וְזֶהוּ ״אֲזַמְּרָה״ דַּיְקָא, בְּחִינַת נִגּוּנִים וְכוּ׳. **Sefaria Community Translation:** **And this** finding of the good points **creates melodies. For melodies are made by selecting the good *ruach* from the *ruach* of gloom and despair.**⁴ meanings: air/wind and spirit. Here Rebbe Nachman alternates between the two. A musical instrument creates sound when part of it vibrates rapidly, causing the air around it to vibrate. We hear this vibrating *ruach*, or sound waves, as musical notes. The skill is to play on the instrument in such a way as to select the “good *ruach*,” the music, and avoid the dissonance and noise, which the Rebbe equates with a melancholy spirit, a “*ruach* of gloom and despair.”The Rebbe explains that **this is precisely the meaning of “I will sing,”** which alludes to **the concept of melodies** and songs of prayer that one creates through finding the little bit of good he still has left. footnotes: ⁴ The word ruach ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:1:10 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:1:10](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:1:10) וְכֵן צְרִיכִין לָדוּן אֶת אֲחֵרִים לְכַף זְכוּת, אֲפִלּוּ רָשָׁע גָּמוּר צְרִיכִין לְחַפֵּשׂ וְלִמְצֹא בּוֹ אֵיזֶה נְקֻדָּה טוֹבָה וְכוּ׳ וְכוּ׳. עַיֵּן שָׁם. **Sefaria Community Translation:** Now, it is not enough to search only for one’s own good points. **A person should also judge others favorably. He must look for and find some good point** in everyone, **even in a person who is** seen by others as **thoroughly wicked. Study** the Rebbe’s words **there,** that just as finding the good in himself lifts a person out of despair and into merit, finding the good inside another lifts up that other person into merit so that he too will feel closer to HaShem.⁵ 39a). In LH, *Geirim* 3:19, Reb Noson writes, “Each Jew has a responsibility to speak with others about how best to fulfill HaShem’s commandments and draw closer to Him.” In a second discourse (LH, *Karchah VeKetovat Kaaka* 3:1), Reb Noson reads Chazal’s maxim homiletically as “All Jews are *included* in one another.” In other words, in each Jew there is literally a part of every other Jew. Because of this, each Jew has the power to bring the entire Jewish people to repent, and thus has an obligation to endeavor to do so. From this we can understand how each Jew can lift up his fellow Jew by judging him favorably, even when they are physically very far apart. It is possible precisely because every Jew is included in and bound up with every other Jew (cf. *Taamei HaMitzvot, Kedoshim: Mitzvat VeAhavta LeRei’akha Kamokha*). Reb Noson teaches (ibid.) that in fact all Jewish souls are, at their root, a single soul. Therefore finding the good in another is, in essence, finding the good in oneself—it lifts one’s spirits and raises him up spiritually, to the side of merit.Every Jew is required to do this.⁶ (LM I, 282). Reb Nachman Tulchiner, who had heard his teacher talk about this lesson on numerous occasions, commented that finding the good in a fellow Jew was obviously something everyone must do. “So tell me,” Reb Noson rejoined, “how many people have you already gotten to repent by virtue of this teaching?” (*Siach Sarfey Kodesh* 2:527). footnotes: ⁵ Chazal teach that each Jew is responsible for his fellow Jew: “All Jews are guarantors for one another” (Shevuot ⁶ Once while traveling to Brody, a city in the western Ukraine, Reb Noson began enthusiastically discussing Azamra ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:1:11 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:1:11](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:1:11) וּמִי שֶׁיָּכוֹל זֹאת, לִמְצֹא נְקֻדָּה טוֹבָה אֲפִלּוּ בְּפוֹשְׁעֵי יִשְׂרָאֵל, הוּא יָכוֹל לִהְיוֹת חַזָּן וּלְהִתְפַּלֵּל לִפְנֵי הָעַמּוּד וְכוּ׳, עַיֵּן שָׁם. **Sefaria Community Translation:** **And whoever can do this, to find a good point even in Jewish sinners, can be** the congregation’s *chazan*, who reveals the good points in each and every worshipper **as he leads them in prayer.**⁷ (lit. the people’s messenger or emissary), as he stands before HaShem representing all the members of the congregation. A congregation prays with enthusiasm as a result of their *shaliach tzibbur* finding and raising up their good points, which are all drawn to him and merged within him. Having explained that judging others favorably creates melodies, Rebbe Nachman refers to the individual who can gather up all the good points that are to be found even in Jewish sinners as the *chazan*, who leads the congregation in songful prayer.**Study** the Rebbe’s explanation **there.** footnotes: ⁷ In Hebrew, the prayer leader is called the shaliach tzibbur ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:1:12 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:1:12](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:1:12) וְדַע, שֶׁכָּל אֶחָד מִצַּדִּיקֵי הַדּוֹר בּוֹנֶה מִשְׁכָּן. שֶׁמִּשָּׁם מְקַבְּלִין תִּינוֹקוֹת שֶׁל בֵּית רַבָּן הֶבֶל פִּיהֶם שֶׁאֵין בּוֹ חֵטְא, בִּשְׁבִיל זֶה הֵם מַתְחִילִין מִן ״וַיִּקְרָא וְכוּ׳״, עַיֵּן שָׁם. **Sefaria Community Translation:** This is the primary spiritual work of the *tzaddikim* of the generation. Thus the Rebbe teaches: **Know that** by gathering up all the good points, **each of the *tzaddikim* of the generation constructs a *mishkan*,** a place of holiness for the Shekhinah to manifest.⁸ of his generation, collected all the contributions made by the Jewish people and erected the Mishkan from their gifts. Rebbe Nachman teaches that the donation each individual brought was a reflection of his personal good point. In this sense, the Mishkan was constructed out of the good points of the entire Jewish people. By revealing the good points of the Jewish souls identified with his own soul, each *tzaddik* constructs this *mishkan*, and **from there the little schoolchildren receive the undefiled breath of their mouths.**⁹ 119b and Maharsha, s.v. *eino domeh*). The merit of his Torah study lacks the power to mitigate the judgments that undermine the world’s continued existence (see LM I, 37:4 and note 40). Rebbe Nachman adds that pure breath—namely the ability to study Torah in purity and holiness—derives from the spiritual *mishkan* that the *tzaddik* builds out of the good points of the Jewish people (see also note 72 below).The Midrash says of these schoolchildren, “Let those who are pure come and occupy themselves with that which is pure.” **To this end,** the teachers who introduce little schoolchildren to Torah **start from *Vayikra*. Study there.**¹⁰ 7:3) states that when a child begins reading and is introduced to the study of Torah, he begins not with *Bereishit* but with the opening verse of *Vayikra*. *Vayikra* is the book of the Torah that primarily addresses the issues of purity. It opens with HaShem speaking from the just-completed Mishkan: “He called (*Vayikra*) to Moshe.” In a Torah scroll, the word *Vayikra* is traditionally written with an *aleph ze’ira*, In Aramaic, *aleiph* means “teach” .ויקרא : a small *aleph* or “study.” Therefore the first verse of *Vayikra* is the first verse we teach the small children who, with the pure breath they draw from the Mishkan, sustain the world through the merit of their Torah study. (For a deeper see LH, *Eiruvei* ,ויקרא in א explanation of the small *Techumin* 6:6.) footnotes: ⁸ As will be explained (see §4 below), after the Jews sinned with the golden calf, HaShem commanded them to build the Mishkan, in which they could find atonement. Moshe Rabbeinu, the leading tzaddik ⁹ Chazal teach that the world exists only in the merit of the Torah study of little schoolchildren, whose breath is untainted by sin. The Gemara explains that once a person has sinned, the breath of his Torah study can no longer compare with the pure and unsullied breath of the little schoolchildren (Shabbat ¹⁰ The Midrash (Vayikra Rabbah ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:1:13 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:1:13](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:1:13) וְזֶה הַצַּדִּיק שֶׁיָּכוֹל לְלַקֵּט כָּל הַטּוֹב שֶׁנִּמְצָא בְּכָל אֶחָד, הוּא יוֹדֵעַ כָּל הַבְּחִינוֹת שֶׁיֵּשׁ בְּעִנְיָן זֶה שֶׁל הַמִּשְׁכָּנוֹת הַנַּ״ל שֶׁבּוֹנִין הַצַּדִּיקִים, שֶׁמִּשָּׁם מְקַבְּלִין הַתִּינוֹקוֹת הֶבֶל פִּיהֶם שֶׁאֵין בּוֹ חֵטְא וְכוּ׳ וְכוּ׳, עַיֵּן שָׁם כָּל זֶה הֵיטֵב. **Sefaria Community Translation:** Aside from the aforementioned *tzaddikim*, each of whom reveals the good points of those in his charge, there is also a universal *tzaddik* whose encompassing soul is inclusive of all Jewish souls. **Because he is capable of gathering up the good that is found in everyone, this** Moshe-like *tzaddik* is acquainted with and can apply **all the aspects of the *mishkanot* that the *tzaddikim* construct, from which the children receive the undefiled breath of their mouths. Study all this well** in LM I, 282. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:2:1 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:2:1](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:2:1) וְזֶה בְּחִינַת הִתְעוֹרְרוּת הַשֵּׁנָה, כִּי כְּשֶׁאָדָם רוֹאֶה שֶׁרָחוֹק מֵהַשֵּׁם־יִתְבָּרַךְ וְכוּ׳, זֶה בְּחִינַת שֵׁנָה שֶׁהִיא אֶחָד מִשִּשִּׁיׁם בּמְִיתָה (ברכות נז:). וּכְשֶׁמְּחַפֵּשׂ וּמְבַקֵּשׁ וּמוֹצֵא בְּעַצְמוֹ אֵיזֶה נְקֻדָּה טוֹבָה עֲדַיִן, וּמְחַיֶּה וּמְשַׂמֵּחַ אֶת עַצְמוֹ, וּמְעוֹרֵר אֶת עַצְמוֹ לַעֲבוֹדַת הַשֵּׁם־יִתְבָּרַךְ עַל־יְדֵי־זֶה, זֶה בְּחִינַת הִתְעוֹרְרוּת הַשֵּׁנָה. **Sefaria Community Translation:** **ARISING FROM SPIRITUAL SLUMBER** Reb Noson begins his discourse on the deeper meaning of rising in the morning by linking the finding of good points with waking up from spiritual slumber. **This** searching for one’s good points **is the concept of waking up from sleep. When a person recognizes that he is far from HaShem** he is likely to be despondent, to feel low in both energy and spirit; **this is akin to** being in a state of **sleep, which,** Chazal teach, **is “one-sixtieth of death.”**¹¹ 57b. **But when he seeks and searches and finds inside himself some remaining good point, and he revives himself and cheers himself up,** using that fragment of good **to rouse himself to serve HaShem**—***that* is the concept of waking up from sleep.** footnotes: ¹¹ Berakhot ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:2:2 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:2:2](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:2:2) וזְֶה בְּחִינַת (תהלים ג, ב): ״ה׳ מָה רַבּוּ צָרָי, רַבִּים וְכוּ׳״, הַיְנוּ הַצָּרִים שֶׁל הַנֶּפֶשׁ, שֶׁהֵם הַחֲטָאִים וְהַפְּגָמִים שֶׁל כָּל אֶחָד, שֶׁזֶּה עִקַּר צָרוֹת הָאָדָם, וּכְשֶׁהֵם מִתְגַּבְּרִים עַל הָאָדָם, חַס וְשָׁלוֹם, אֲזַי הֵם רוֹצִים לְהַפִּיל אוֹתוֹ לְגַמְרֵי, חַס וְשָׁלוֹם, כְּאִלּוּ אֵין לוֹ עוֹד שׁוּם תִּקְוָה חַס וְשָׁלוֹם. וְזֶהוּ ״רַבִּים אוֹמְרִים לְנַפְשִׁי אֵין יְשׁוּעָתָה לוֹ בֵּאלֹקִים סֶלָּה״ – וַאֲזַי הוּא בִּבְחִינַת שֵׁנָה כַּנַּ״ל. וְזֶהוּ ״אֲנִי שָׁכַבְתִּי וָאִישָׁנָה״ – כִּי זֶה בְּחִינַת שֵׁנָה, כַּנַּ״ל. **Sefaria Community Translation:** Before showing how he reads Rebbe Nachman’s lesson into the words of the *Shulchan Arukh* (he will address this in §5 and §6 below), Reb Noson first explores a number of verses that show that people’s good points wake them up from sleep. He begins with the words of David HaMelekh in *Tehillim* 3. **This is the significance of** the verse “**O HaShem, so numerous are my tormentors, so many …” These** “tormentors” **are the tormentors of the soul**—**namely each person’s sins and spiritual blemishes, which are** the source of **mankind’s greatest suffering.**¹² 120:1) “In my distress I called out to HaShem,” *Midrash Shmuel* (on *Avot* 2:4) teaches that whenever David HaMelekh cried out to HaShem about his suffering and the torment of being pursued by his enemies, he was referring to the spiritual anguish of his soul. The soul’s torment is greatest when its principal enemy, the *Yetzer Hara*, induces it to sin (see also LM II, 101 and II, 125). **When they overpower a person, they seek to defeat him totally** by making it seem **as if he has no hope, *chas ve-shalom*. This is** the meaning of the verse that follows, **“Many say of me, ‘He will never be saved by HaShem,’ *selah*.”** On account of a person’s many sins, the *Yetzer Hara* tricks him into thinking that all is lost. **Then he is conceptually asleep, as in “I lay down and slept.” This alludes to** the hopelessness and downheartedness of spiritual **slumber.** footnotes: ¹² Citing the verse (Tehillim ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:2:3 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:2:3](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:2:3) אֲבָל בֶּאֱמֶת הָאָדָם אָסוּר לְיָאֵשׁ עַצְמוֹ, וְצָרִיךְ לְהִתְגַבֵּר לְעוֹרֵר מִשֵּׁינָתוֹ עַל־יְדֵי הַמְעַט טוֹב שֶׁמּוֹצֵא בְּעַצְמוֹ עֲדַיִן כַּנַּ״ל. וְזֶהוּ ״הֱקִיצֹתִי כִּי ה׳ יִסְמְכֵנִי״ – שֶׁאֲנִי מִתְגַּבֵּר וּמִתְעוֹרֵר מִשְּׁנָתִי, כִּי אֵינִי מְיָאֵשׁ עַצְמִי עֲדַיִן – ״כִּי ה׳ יִסְמְכֵנִי״ – כִּי הַנְּקֻדָּה טוֹבָה שֶׁאָדָם מוֹצֵא בְּעַצְמוֹ – זֶה בְּחִינַת אֱלֹקוּת, כִּבְיָכוֹל. כִּי כָל הַטּוֹב מֵאִתּוֹ יִתְבָּרַךְ. **Sefaria Community Translation:** **However, the truth is that a person is forbidden to despair. He must overcome** any feelings of hopelessness **and wake up from his** spiritual **sleep by means of the little bit of good that he still finds inside himself. Thus** the verse concludes, **“I awoke, for HaShem supports me.”** Although “I lay down and slept,” **I strengthen myself to wake up from my sleep. I keep myself from despair because** I know that **“HaShem supports me.”** In this context, “HaShem” signifies a person’s good. **The good point that a person finds inside himself is an aspect of Godliness, as it were, since whatever good** exists in the world **emanates from HaShem.** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:2:4 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:2:4](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:2:4) כִּי אוֹרַיְתָא וְיִשְׂרָאֵל וְקוּדְשָׁא בְּרִיךְ הוּא כֹּלָא חַד (זהר אחרי עג.). נִמְצָא, כְּשֶׁיֵּשׁ בְּיִשְׂרָאֵל אֵיזֶה נְקֻדָּה טוֹבָה, דְּהַיְנוּ אֵיזֶה מִצְוָה אוֹ דָּבָר טוֹב, זֶה הַטּוֹב הוּא אַחְדוּת גָּמוּר עִמּוֹ יִתְבָּרַךְ, כִּי ״טוֹב ה׳ לַכֹּל״ (תהלים קמה, ט), וּכְמוֹ שֶׁכָּתוּב (שם לד, ט): ״טַעֲמוּ וּרְאוּ כִּי טוֹב ה׳״, כִּי כָל הַטּוֹב שֶׁנִּמְצָא בְּכָל מָקוֹם שֶׁהוּא, הוּא הַכֹּל מִמֶּנוּ יִתְבָּרַךְ. וְזֶהוּ ״כִּי ה׳ יִסְמְכֵנִי״ – הַיְנוּ הַנְּקֻדָּה טוֹבָה שֶׁאֲנִי מוֹצֵא בְּעַצְמִי, שֶׁהוּא בְּחִינַת אֱלֹקוּת, בְּחִינַת ״טוֹב ה׳ לַכֹּל״, זֶה הוּא סוֹמֵךְ אוֹתִי וּמֵקִיץ אוֹתִי מֵהַשֵּנׁהָ. **Sefaria Community Translation:** Reb Noson now brings further proof of the connection between HaShem and good. **For** the *Zohar* teaches that **Torah, the Jewish people, and HaKadosh Barukh Hu are entirely one.**¹³ III, 73a teaches that the three are bound together in a complete unity; see also LM I, 251:3 and *Kedushat Levi*, *Masekhet Avot*, s.v. *ita be-midrash*. **It follows that when a good point exists inside a Jew**—**namely some mitzvah or something good** that he did—**that good is completely bound up in unity with HaShem.**¹⁴.” Note 27 there explains that unlike man, HaShem and His will are one. Neither duality nor change can be ascribed to His will. It is therefore impossible to separate HaShem’s will or His thoughts from HaShem Himself. The same applies to the *mitzvot* of the Torah, which, as spiritual expressions of HaShem’s will, are in simple unity with Him. **For “HaShem is good to all”**—He is all that is good, the origin and essence of all the good in existence. **This is also** as the verse states, **“Taste and see that HaShem is good.” Any good, no matter where it exists** or what form it takes, **emanates solely from Him. This is** the significance of **“for HaShem supports me.” In other words,** David HaMelekh says, **the good point that I find in myself**—**itself an aspect of Godliness, as in “HaShem is good to all”**—**is what supports me and also wakes me from sleep.** footnotes: ¹³ Zohar ¹⁴ In LM I, 5:2, Rebbe Nachman teaches that “HaKadosh Barukh Hu is in simple unity with the mitzvot ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:2:5 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:2:5](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:2:5) ואֲַזַי (שם ג, ז): ״לֹא אִירָא מֵרִבְבוֹת עָם אֲשֶׁר סָבִיב שָׁתוּ עָלָי״ – כִּי שׁוּב אֵינִי מִתְיָרֵא מֵהֶם אַף־עַל־פִּי שֶׁהֵם כַּמָּה רְבָבוֹת פְּגָמִים וַחֲטָאִים שֶׁעוֹמְדִים עָלַי לְהַפִּילֵנִי, חַס וְשָׁלוֹם, כִּי מֵאַחַר שֶׁאֲנִי מוֹצֵא בְּעַצְמִי עוֹד אֵיזֶה נְקֻדָּה טוֹבָה, עַל־יְדֵי־זֶה אֲנִי מִתְעוֹרֵר מֵהַשֵּׁנָה וְעַל־יְדֵי־זֶה אֲנִי נִכְנַס בֶּאֱמֶת לְכַף זְכוּת וְעַל־יְדֵי־זֶה אֶזְכֶּה לִתְשׁוּבָה וְכוּ׳ כַּנַּ״ל, כִּי כָל הָרָע נִדְחֶה מִפְּנֵי מְעַט הַטּוֹב שֶׁמּוֹצֵא בְּעַצְמוֹ, וּמְחַיֶּה וּמֵרִים אֶת עַצְמוֹ בָּזֶה, כִּי מְעַט מִן הָאוֹר דּוֹחֶה הַרְבֵּה מִן הַחֹשֶׁךְ, כַּיָּדוּעַ. **Sefaria Community Translation:** **And then,** strengthened by the support of his good point, a person can declare, **“I have no fear of the many thousands who have arrayed against me on every side.” Instead, I am once again** secure, **unafraid of those** who would persecute me. **Even though the spiritual blemishes and sins that threaten to defeat me are many thousands, *chas ve-shalom*,** I am untroubled. **Seeing that I have found at least some remaining good point inside myself, I am able to wake up from my slumber. This genuinely brings me to a position of merit and enables me to merit doing *teshuvah*.** In other words, **all the evil** of one’s spiritual blemishes and sins **is cast aside by the little bit of good that he finds inside himself. And with this** good, **he revives himself and raises himself up, because just a little bit of light chases away a lot of darkness.**¹⁵ 5, *Perek* 5. footnotes: ¹⁵ Chovot HaLevavot, Shaar ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:2:6 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:2:6](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:2:6) וזְֶהוּ בְּחִינַת (תהלים קלט, יח): ״הֱקִיצֹתִי וְעוֹדִי עִמָּךְ״, עַל־יְדֵי הָ״עוֹד מְעַט וְכוּ׳״ שֶׁלִּי, דְּהַיְנוּ הַנְּקֻדָּה טוֹבָה כַּנַּ״ל, בְּחִינַת ״אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי״ כַּנַּ״ל, וְזֶהוּ ״וְעוֹדִי עִמָּךְ״, הַיְנוּ הָ״עוֹד מְעַט״ שֶׁלִּי שֶׁהוּא עֲדַיִן עִמָּךְ כַּנַּ״ל, עַל־יְדֵי־זֶה ״הֱקִיצֹתִי״, כִּי זֶה בְּחִינַת הִתְעוֹרְרוּת הַשֵּׁנָה, כַּנַּ״ל. **Sefaria Community Translation:** **This is also implied in** the verse “**I have awakened, *ve-odee* with You.”** “I have awakened” **by dint of my *od me’at***—**that is to say,** because of **the good point** still inside me, **as in “I will sing to my God *be-odee*.”**¹⁶ (139:18) that employs still) to allude to the good ,עוד) the Hebrew word *od* I am still) with ,ועודי) point: “I have awakened, *ve-ODee* still a little ,ועוד מעט) You”—because of my *ve-OD me’at* bit),” my good point, I can “sing to my God *be-ODee* בעודי) with what I still have left).” **This is** the meaning of **“and I am still with You”: because of my “still a little bit” which is still** completely bound in unity **with You, “I have awakened”**—**this being the concept of waking up** and rousing **from slumber.** footnotes: ¹⁶ See §1 and note 3 above. Here, Reb Noson cites a third verse from Tehillim ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:3:1 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:3:1](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:3:1) וזְֶה בְּחִינַת (תהלים נז, ט): ״עוּרָה כְבוֹדִי, עוּרָה הַנֵּבֶל וְכִנּוֹר, אָעִירָה שָׁחַר״, הַיְנוּ שֶׁצָּרִיךְ הָאָדָם לְהִתְעוֹרֵר אֶת עַצְמוֹ מִשְּׁנָתוֹ וּמִנְּפִילָתוֹ. וְעַל־יְדֵי מַה יִתְעוֹרֵר אֶת עַצְמוֹ? עַל־יְדֵי הַנְּקֻדּוֹת טוֹבוֹת שֶׁמּוֹצֵא בְּעַצְמוֹ עֲדַיִן, וְזֶהוּ: ״אָעִירָה שָׁחַר״. **Sefaria Community Translation:** **WAKING THE GOOD POINTS** Reb Noson has thus far explained that waking up from spiritual sleep requires finding one’s good points. He will next show the link between a person’s good points and waking up before the dawn. **And this is the significance of** yet another verse in which David HaMelekh alludes to rousing from spiritual slumber, **“Awake, my soul! Awake the harp and lyre! I will awaken the *shachar*.” In other words, a person must stir himself from his sleep and** lift himself up **from his spiritual decline. How does he wake himself up? By** looking deep inside himself and finding **the good points that he still can find within. To do so is to “awaken the dawn.”** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:3:2 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:3:2](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:3:2) כִּי הַנְּקֻדָּה טוֹבָה הִיא בִּבְחִינַת שַׁחַר, בִּבְחִינַת (שיר־השירים א, ה): ״שְׁחוֹרָה אֲנִי וְנָאוָה בְּנוֹת יְרוּשָׁלָיִם״, כִּי מֵחֲמַת שֶׁזֹּאת הַנְּקֻדָּה מְעֹרֶבֶת בִּפְסֹלֶת הַרְבֵּה וּבִפְגָמִים הַרְבֵּה שֶׁפָּגַם זֶה הָאָדָם, עַל־יְדֵי־זֶה נִדְמָה שֶׁהִיא שְׁחוֹרָה, כִּי מֻנַּחַת בְּקַדְרוּת וּבְשַׁחֲרוּת, חַס וְשָׁלוֹם, אֶצְלוֹ. **Sefaria Community Translation:** **For a** person’s **good point is akin to the *shachar*.** Like the dawn, it emerges out of the darkest darkness, **as in** the verse **“I am *shachor* but pleasing, O daughters of Yerushalayim.”**¹⁷ and concealed in darkness, their deeds nevertheless ,שחר) break through into the light like the *SHaCHaR* dawn). **Mixed in with this good point are many impurities and many spiritual blemishes of which this person is guilty, and so it seems to be black,** displeasing. He is unable to appreciate how pleasing and beautiful it actually is, **since for him** the good point **lies buried in gloom and darkness, *chas ve-shalom*.** footnotes: ¹⁷ Rashi comments that “I am black but pleasing” are the words of the Jewish people to the nations, the “daughters of Yerushalayim.” The Jews say, “My deeds are black, but the deeds of my forefathers are beautiful. And even some of my own deeds contain beauty. Although I sinned with the golden calf, I have the merit black) ,שחור) of receiving the Torah.” Though SHaCHor ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:3:3 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:3:3](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:3:3) אֲבָל כְּשֶׁדָּן אֶת עַצְמוֹ לְכַף זְכוּת וּמְעוֹרֵר וּמוֹצֵא בְּעַצְמוֹ הַנְּקֻדָּה טוֹבָה כַּנַּ״ל, אֲזַי הִיא אוֹמֶרֶת: ״שְׁחוֹרָה אֲנִי וְנָאוָה, אַל תִּרְאֻנִי שֶׁאֲנִי שְׁחַרְחֹרֶת וְכוּ׳״, כִּי אֵין הַשַּׁחֲרוּת מִשֶּׁלִּי וְכוּ׳, כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ״י שָׁם. כִּי הַנְּקֻדָּה טוֹבָה בְּעַצְמָה שֶׁיֵּשׁ אֵצֶל הָאָדָם, אֲפִלּוּ אֵצֶל פּוֹשְׁעֵי יִשְׂרָאֵל – הִיא נָאוָה וְיָפָה מְאֹד! רַק שֶׁהַשַּׁחֲרוּת חוֹפָה עָלֶיהָ, אֲבָל כְּשֶׁמְּעוֹרְרִין אוֹתָהּ, הִיא אוֹמֶרֶת: ״שְׁחוֹרָה אֲנִי וְנָאוָה, אַל תִּרְאֻנִי שֶׁאֲנִי שְׁחַרְחֹרֶת״, כִּי מִצַּד עַצְמִי אֲנִי נָאוָה עַד מְאֹד. **Sefaria Community Translation:** **But when a person judges himself favorably, and wakes up and finds in himself the good point,** its beauty is revealed. **Then** his good point **says** about itself, **“I am black but pleasing”**—though I may appear to be black, I am actually very beautiful. And so, **“Do not look down on me on account of my blackness”**—I do not deserve to be disparaged **because the blackness is not inherent to me, as Rashi comments there.** Rather, “I have been scorched by the sun.” **For the good point in each person, even in Jewish sinners,**¹⁸ and his followers, because they possess the ability to uncover the good and glory present even in the worst people, and so return everything to HaShem” (*Likutey Eitzot, Hitchazkut* 4). **is itself very pleasing and very beautiful. It is just that the darkness covers it. But once it is awakened** the good point **declares, “I am black but pleasing … Do not look down on me on account of my blackness”**—**because intrinsically, I am exceedingly beautiful.** footnotes: ¹⁸ In LM 17:1, Rebbe Nachman teaches, “HaShem takes pride even in the least worthy Jew, even in Jewish sinners, so long as they go by the name ‘Jew’” (see also LM I, 14:3 and I, 80). Reb Noson explains, “There is a special pride that HaShem takes in each individual Jew. Therefore one should never despair of HaShem’s help, regardless of any wrong he may have done. HaShem’s love for him will never cease, and he can still return to HaShem. The main thing is to be attached to the tzaddik ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:3:4 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:3:4](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:3:4) וְזֶה בְּחִינַת מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ זַ״ל (שמות רבה מט, ב): ״שְׁחוֹרָה אֲנִי – בְּמַעֲשֵׂה הָעֵגֶל, וְנָאוָה אֲנִי – בְּמַעֲשֵׂה הַמִּשְׁכָּן״, הַיְנוּ אַף־עַל־פִּי שֶׁיֵּשׁ לִי חֲטָאִים הַרְבֵּה וְנִתְרַחַקְתִּי מְאֹד מִמֶּנוּ יִתְבָּרַךְ. **Sefaria Community Translation:** Reb Noson interrupts his explanation of “Awake my soul…” and its connection to the *shachor* of the good point. He will return to this topic in §5 below. Here, having also cited the verse “I am *shachor* but pleasing,” which Chazal link with the Mishkan, he explains that it was from the good points of the Jewish people that Moshe constructed the Mishkan. **This relates to what Chazal teach** regarding this verse. They explain that the Jewish people are saying, **“‘I am black’**—**because of the incident of the golden calf**—**‘but I am pleasing’**—**because of the matter of the Mishkan.”**¹⁹ 49:2. **Meaning, despite the fact that my sins are many and I have become very distant from HaShem,** nevertheless, I am pleasing to HaShem when I look for my good points. footnotes: ¹⁹ Shemot Rabbah ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:3:5 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:3:5](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:3:5) וְזֶה בְּחִינַת מַעֲשֵׂה הָעֵגֶל שֶׁכּוֹלֵל כָּל הַחֲטָאִים שֶׁבָּעוֹלָם, כִּי ״כָּל הַמּוֹדֶה בַּעֲבוֹדָה־זָרָה כְּאִלּוּ כּוֹפֵר בְּכָל הַתּוֹרָה כֻּלָּהּ״ (חולין ה.). אַף־עַל־פִּי־כֵן ״וְנָאוָה אֲנִי – בְּמַעֲשֵׂה הַמִּשְׁכָּן״, הַיְנוּ בְּחִינַת מְעַט טוֹב שֶׁאֲנִי מוֹצֵא בְּעַצְמִי עֲדַיִן. כִּי תֵּכֶף אַחַר מַעֲשֵׂה הָעֵגֶל נִצְטַוּוּ עַל מְלֶאכֶת הַמִּשְׁכָּן, עַל־יְדֵי שֶׁנִּתְרַצָּה הַשֵּׁם־יִתְבָּרַךְ לְיִשְׂרָאֵל, עַל־יְדֵי מֹשֶׁה רַבֵּנוּ שֶׁמָּסַר נַפְשׁוֹ עֲלֵיהֶם וְהִתְפַּלֵּל בַּעֲדָם. **Sefaria Community Translation:** **This** derives from the following: ‘My sins are many’ **is suggested by** Chazal’s reference to **“the incident of the golden calf,”** because idolatry is the sin **inclusive of all other sins, for “Whoever worships idolatry is** regarded **as having repudiated the entire Torah.”**²⁰ 5a. **Nevertheless,** despite my many sins, **“‘I am pleasing’**—**because of the matter of the Mishkan”**—**meaning** “I am pleasing” to HaShem by virtue of **the little bit of good that I still find in myself. For immediately after the incident of the golden calf** the Jewish people **were commanded to construct the Mishkan.** Thus the Mishkan was built **as a result of HaShem becoming favorably disposed towards the Jewish people through Moshe’s self-sacrifice and his prayers on their behalf.** footnotes: ²⁰ Chullin ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:3:6 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:3:6](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:3:6) כִּי מֹשֶׁה הָיָה יָכוֹל זֹאת לִמְצֹא נְקֻדָּה טוֹבָה אֲפִלּוּ בְּהַפָּחוּת שֶׁבַּפְּחוּתִים, כַּמְבֹאָר בְּדִבְרֵי רַבֵּנוּ זַ״ל כּמַָּה פְּעָמִים (בלקוטי תנינא סימן פב, ועוד). וְעַל־יְדֵי־זֶה הָיָה יָכוֹל לְהִתְפַּלֵּל עֲלֵיהֶם תָּמִיד, אֲפִלּוּ כְּשֶׁפָּגְמוּ בְּכָל הַתּוֹרָה כֻּלָּה בְּמַעֲשֵׂה הָעֵגֶל, אַף־עַל־פִּי־כֵן מָצָא בָּהֶם נְקֻדּוֹת טוֹבוֹת. **Sefaria Community Translation:** **For Moshe was able to find a good point even in the least worthy** Jew, **as Rebbe Nachman teaches on a number of occasions.**²¹ **This enabled** Moshe **to always pray for them, even when they had transgressed the entire Torah through the incident of the golden calf. Even then he was able to find good points in them.** footnotes: ²¹ In addition to LM I, 282, see LM II, 48 and 125. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:3:7 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:3:7](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:3:7) וְעַל־כֵּן אָמַר מֹשֶׁה (שמות לב, יא): ״לָמָּה ה׳ יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ וְכוּ׳״. כִּי הוּא מָצָא הַטּוֹב שֶׁבָּהֶם וַאֲזַי נִדְחֶה הָרָע לְגַמְרֵי כַּנַּ״ל, וְעַל־כֵּן אָמַר: ״לָמָּה ה׳ יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ״, כִּי הָרָע אֵינוֹ נֶחֱשָׁב כְּלָל כְּנֶגֶד מְעַט הַטּוֹב שֶׁיֵּשׁ בָּהֶם עֲדַיִן. **Sefaria Community Translation:** **This is the reason Moshe said, “Why, HaShem, should Your wrath burn against Your people?” He had found the good in** the Jews **and, by doing so, had dispelled the evil entirely. Therefore he said, “Why, HaShem, should Your wrath burn against Your people?” since the evil was of no import compared with the little bit of good that they still had inside them.** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:3:8 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:3:8](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:3:8) וְהַשֵּׁם־יִתְבָּרַךְ נִתְרַצָּה לוֹ, ״וַיִּנָחֶם עַל הָרָעָה וְכוּ׳״ (שם לב, יד), וְאָז לִמֵּד הַשֵּׁם־יִתְבָּרַךְ לְמשֶׁה סֵדֶר תְּפִלָּה וְסִדֵּר לְפָנָיו שְׁלֹשׁ-עֶשְׂרֵה מִדּוֹת שֶׁל רַחֲמִים. וְזֶהוּ (שם לג, יט): ״וַיֹּאמֶר אֲנִי אַעֲבִיר כָּל טוּבִי וְכוּ׳״, שֶׁלִּמְּדוֹ וְגִלָּה לוֹ כָּל הַטּוֹב שֶׁלּוֹ יִתְבָּרַךְ, כִּבְיָכוֹל, כְּדֵי שֶׁיֵּדַע שֶׁהַשֵּׁם־יִתְבָּרַךְ טוֹב לַכֹּל תָּמִיד, וִיכוֹלִין לְעוֹרֵר הַטּוֹב בְּהַגָּרוּעַ שֶׁבַּגְּרוּעִים וּלְהַכְנִיסוֹ בְּכַף זְכוּת וּלְהַחֲזִירוֹ בִּתְשׁוּבָה. **Sefaria Community Translation:** And so **HaShem became favorably disposed towards him. “[HaShem] relented from the evil,” and instead He taught Moshe the arrangement of the prayer** for Divine favor in a time of *din*,²² (pl. *dinim*), as the agency of Divine judgment, is the origin of all negative spiritual forces, of which the demonic *kelipot* are one example. *Dinim* manifest in the world when man’s unworthy actions anger HaShem, as it were, causing Divine mercy and Divine kindness to be concealed, and Divine wrath to manifest. **setting out before him the Thirteen Attributes of Mercy. This is, “He said, ‘I will make all My good pass [in front of you],’” for He taught** Moshe the attributes **and revealed to him all His good, as it were, so that** Moshe **would know that HaShem is always “good to all.”** He would know too **that it is possible to awaken the good even in the least worthy person, and so move him to a position of merit and bring him back** to HaShem **in *teshuvah*.** footnotes: ²² Din ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:3:9 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:3:9](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:3:9) וְזֶה בְּחִינַת שְׁלֹשׁ־עֶשְׂרֵה מִדּוֹת שֶׁל רַחֲמִים, בְּחִינַת (שם לד, ו): ״ה׳ ה׳ אֵל רַחוּם וְחַנוּן אֶרֶךְ אַפַּיִם וְכוּ׳״, שֶׁהַשֵּׁם־יִתְבָּרַךְ מָלֵא רַחֲמִים וְטוֹב לַכֹּל, וּמַאֲרִיךְ אַף לַצַּדִּיקִים וְלָרְשָׁעִים, כִּי הוּא מַטֶּה כְּלַפֵּי חסֶֶד (ראש השנה יז.), וְדָן אֶת הַכֹּל לְכַף זְכוּת, וּמוֹצֵא נְקֻדָּה טוֹבָה אֲפִלּוּ בְּפוֹשְׁעֵי יִשְׂרָאֵל, וְעַל־יְדֵי־זֶה מַכְרִיעַ אוֹתָם לְכַף זְכוּת כַּנַּ״ל. **Sefaria Community Translation:** Having explained that by finding the good point we awaken HaShem’s goodness and win His forgiveness, Reb Noson next shows how this is specifically alluded to in the Thirteen Attributes of Mercy. **This is the concept of the Thirteen Attributes of Mercy** set out in the verse “**HaShem! HaShem! A compassionate God, gracious and slow to anger …” HaShem is filled with compassion and is “good to all.” He is patient with both the righteous and the wicked. For “He tips** the scales of justice **towards *chesed*”**²³” to mean that HaShem tips the scales of justice towards loving-kindness (*Rosh HaShanah* 17a; see also *Shemot Rabbah* 2:1). Rebbe Nachman applies this to the *tzaddik* (see §1 above). In *Rebbe Nachman’s Wisdom* #96, he teaches, “A *tzaddik* inclines towards kindness. He even presumes the merit of those who oppose him—that their intention is for the sake of Heaven.” Reb Noson will explain that every person, not just the *tzaddik*, has to incline towards the side of kindness—for himself as well as for others. **and judges everything favorably. He also finds a good point even in Jewish sinners, and thereby tips** the scales for **them to the side of merit.** footnotes: ²³ Beit Hillel explains the Divine attribute of “abundant in chesed ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:3:10 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:3:10](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:3:10) וזְֶהוּ בְּחִינַת (שם לד, ז): ״נֹצֵר חֶסֶד לָאֲלָפִים״ – שֶׁבְּחִינַת הַחֶסֶד, דְּהַיְנוּ מַה שֶּׁהוּא יִתְבָּרַךְ מַטֶּה כְּלַפֵּי חֶסֶד וְדָן לְכַף זְכוּת וּמוֹצֵא נְקֻדָּה טוֹבָה וְכוּ׳, כַּנַּ״ל, זֶה הַחֶסֶד נוֹצֵר וּמַמְתִּיק ״לָאֲלָפִים״, הַיְנוּ אַף־עַל־פִּי שֶׁיֵּשׁ כְּנֶגֶד זֶה אֲלָפִים וּרְבָבוֹת פְּגָמִים שֶׁפָּגַם אוֹתוֹ הָאָדָם, אַף־עַל־פִּי־כֵן מְעַט הַטּוֹב שֶׁמּוֹצֵא עַל־יְדֵי הַחֶסֶד כַּנַּ״ל דּוֹחֶה הַכֹּל כַּנַּ״ל. וְעַל־יְדֵי־זֶה (שם): ״נוֹשֵׂא עָוֹן וָפֶשַׁע וְכוּ׳״, כִּי עַל־יְדֵי־זֶה נִכְנַס בֶּאֱמֶת לְכַף זְכוּת וְכוּ׳, כַּנַּ״ל. **Sefaria Community Translation:** **This is the significance of “He keeps *chesed* for thousands.” The concept of *chesed* is that HaShem inclines towards loving-kindness, judges favorably, and finds a good point** even in the least worthy Jew, thereby enabling him to do *teshuvah*. **This *chesed* holds back** Divine wrath **and mitigates** harsh judgments **“for thousands”** of sins. **In other words, even though the thousands and tens of thousands of transgressions that that person has committed would counter** his merit, **the little bit of good that HaShem finds by** inclining towards **kindness repels** them **all. As a result, HaShem “forgives iniquity and rebellion”** and pardons the sinner’s offenses, **so that he genuinely becomes worthy of merit.** Reb Noson has explained that HaShem’s Thirteen Attributes of Mercy awaken the good point in each human being, even the least worthy. By inclining towards kindness—namely His attribute of loving-kindness—HaShem brings a person to a position of merit and motivates him to repent, so that He then forgives him for all his sins. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:4:1 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:4:1](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:4:1) וְאָז כְּשֶׁנִּתְרַצָּה הַשֵּׁם־יִתְבָּרַךְ לְמשֶׁה עַל־יְדֵי שֶׁמָּצָא טוֹב בְּכָל יִשְׂרָאֵל אֲפִלּוּ אַחַר מַעֲשֵׂה הָעֵגֶל כַּנַּ״ל, כִּי מֹשֶׁה הָיָה כֻּלּוֹ טוֹב, בִּבְחִינַת (שמוֹת ב, ב): ״וַתֵּרֶא אוֹתוֹ כִּי טוֹב הוּא״, וְעַל־כֵּן הָיָה לוֹ כֹּחַ תָּמִיד לִמְצֹא הַטּוֹב בְּכָל אֶחָד אֲפִלּוּ בְּהַפּוֹשְׁעֵי יִשְׂרָאֵל כַּנַּ״ל, וְעַל־יְדֵי־זֶה נִתְרַצָּה הַשֵּׁם־יִתְבָּרַךְ כַּנַּ״ל, וַאֲזַי צִוָּה לָהֶם עַל מְלֶאכֶת הַמִּשְׁכָּן, שֶׁיָּבִיא כָּל אֶחָד נִדְבַת לִבּוֹ לִמְלֶאכֶת הַמִּשְׁכָּן, כִּי הָיָה מְעוֹרֵר הַטּוֹב שֶׁבְּכָל אֶחָד, וְכָל אֶחָד כְּפִי הַטּוֹב שֶׁהָיָה לוֹ – הֵבִיא נִדְבַת לִבּוֹ הַטּוֹב לִמְלֶאכֶת הַמִּשְׁכָּן. **Sefaria Community Translation:** **CONSTRUCTING A MISHKAN** Reb Noson concludes his explanation of Moshe’s ability to find good even in the least worthy Jew, and how Moshe then used those good points to construct the Mishkan as a *tikkun* for their sin with the golden calf. **And so HaShem became favorably disposed towards Moshe as a result of his finding good in every Jew even after the incident of the golden calf. For Moshe was the embodiment of good, as expressed in** the verse “**She saw that he was good.”**²⁴ **And therefore** Moshe **had the** inherent **ability to always find the good in everyone**—**even in the willful sinners of the Jewish people. Through this HaShem was placated, and then He commanded** the Jewish people **regarding the construction of the Mishkan** as a *tikkun* for their sin. **Each** Jew **was to contribute towards the Mishkan’s construction** according to **the generosity of his heart. For** Moshe **would rouse the good in each person, and each person, commensurate with his good, contributed to the construction of the Mishkan** according to **the generosity of his good heart.** footnotes: ²⁴ This was Moshe’s mother’s reaction upon seeing her newborn son. See note 58 below. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:4:2 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:4:2](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:4:2) כִּי הַמִּשְׁכָּן נִבְנָה מִכָּל הַטּוֹב שֶׁנִּתְבָּרֵר מִכָּל אֶחָד מִיִּשְׂרָאֵל, שֶׁזֶּהוּ בְּחִינַת (שמות כה, ג-ד): ״זהָָב וָכֶסֶף וּנְחשֶֹׁת וּתְכֵלֶת וְאַרְגָמָן וְתוֹלַעַת שָׁנִי וְכוּ׳״ – שֶׁהֵבִיא כָּל אֶחָד וְאֶחָד כְּפִי הַנְּקֻדָּה טוֹבָה שֶׁלּוֹ, כִּי זָהָב וָכֶסֶף וּנְחֹשֶׁת וּתְכֵלֶת וְכוּ׳, הֵם בְּחִינַת הַגְּוָנִין עִלָאִין, שֶׁהֵם בְּחִינַת הַטּוֹב שֶׁיֵּשׁ בְּכָל אֶחָד מִיּשְִׂרָאֵל. **Sefaria Community Translation:** **For the Mishkan was constructed from all the good that had been refined from every single Jew. This is the significance of** the Torah’s enumeration of their gifts as **“gold and silver and copper, and sky-blue and dark red and crimson.” Each person brought** a gift that was **congruous with his own good point.** Kabbalah teaches that **“gold and silver and copper, and sky-blue …” allude to the supernal colors,**²⁵ (10:1), Rabbi Moshe Cordovero teaches that these colors represent the *sefirot*, the Divine attributes through which the infinite and unknowable God makes Himself known to His creation. They are called “colors” because each holy attribute has its own distinct characteristic and hue; each *sefirah* reveals a different dimension of HaShem as He relates to this world. Therefore revealing the supernal colors reveals Godliness, which, as we have seen previously, is synonymous with the good points inside each and every Jew. **which are themselves representative of the good inside each and every Jew.** footnotes: ²⁵ In Pardes Rimonim ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:4:3 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:4:3](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:4:3) שֶׁזֶּהוּ בְּחִינַת ״יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר״ (ישעיה מט, ג), שֶׁהֵם כְּלוּלִים מִגְּוָנִין סַגִּיאִין (סימן כה), הַיְנוּ הַנְּקֻדּוֹת טוֹבוֹת שֶׁיֵּשׁ בְּכָל אֶחָד מִיִּשְׂרָאֵל, שֶׁהֵם כְּלוּלִים מִגְּוָנִין סַגִּיאִין, כִּי יֵשׁ בְּכָל אֶחָד מִיִּשְׂרָאֵל נְקֻדָּה טוֹבָה, אֲפִלּוּ בְּהַפְּחוּתִים שֶׁבָּהֶם, מַה שֶּׁאֵין בַּחֲבֵרוֹ, כַּמְבֹאָר בְּמָקוֹם אַחֵר (לקוטי מוהר״ן חלק א׳ סימן לד). וְהַשֵּׁם־יִתְבָּרַךְ מִתְפָּאֵר בָּהֶם כַּנַּ״ל. **Sefaria Community Translation:** **This is the import of** HaShem’s praise for the Jewish people, **“Israel, in you *etpa’er*.”** The Hebrew term for “pride,” *pe’er*, also connotes “splendor,” especially as it manifests through the beauty of color.²⁶,פאר splendor) of the supernal colors—i.e. the Jewish people’s good points— I take ,אתפאר) HaShem says, “Israel, in you *etPa’ER* pride). *Pe’ER* is also etymologically similar to *tiPhERet* beauty). The *sefirah* of Tiferet, because it is ,תפארת) inclusive of all the colors, is called “encompassing beauty” (*Sefer Gerushin* #38). See also LM I, 25:4 and II, 67:5. HaShem takes pride in the Jewish people because **they are made up of a multitude of colors. These are the good points inside every Jew, which are** likewise **inclusive of many colors. For each Jew, even the least worthy among them, has a good point that is** unique, and so **not** found **in his companion. As** Rebbe Nachman has **explained elsewhere,** on account of each Jew’s unique good point, his unique color, **HaShem takes pride in** all of **them**—i.e. in the splendor of their encompassing beauty.²⁷ footnotes: ²⁶ On account of the Pe’ER ( ²⁷ See LM I, 34:4. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:4:4 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:4:4](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:4:4) וְזֶה בְּחִינַת הַגְּוָנִין שֶׁהָיוּ בְּבֵית הַמִּקְדָּשׁ וְהַמִּשְׁכָּן, בְּחִינַת ״זָהָב וָכֶסֶף וְכוּ׳״, שֶׁהֵבִיא כָּל אֶחָד מִנִּדְבַת לִבּוֹ הַטּוֹב, כִּי שָׁם הָיוּ כְּלוּלִים כָּל הַנְּקֻדּוֹת טוֹבוֹת, שֶׁהֵם בְּחִינַת גְּוָנִין עִלָּאִין שֶׁיֵּשׁ בְּכָל אֶחָד מִיּשְִׂרָאֵל. **Sefaria Community Translation:** **This relates as well to the colors that were in the Beit HaMikdash, and** before that, **in the Mishkan**—**the concept of the “gold and silver …” that each Jew contributed** according to **the generosity of his good heart. For all the** numerous **good points, which are synonymous with** all the different **supernal colors inside every Jew, were included there.** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:4:5 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:4:5](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:4:5) וְעַל־כֵּן אַחַר מַעֲשֵׂה הָעֵגֶל שֶׁאָז הֻצְרַךְ מֹשֶׁה לְחַפֵּשׂ וְלִמְצֹא הַנְּקֻדּוֹת טוֹבוֹת שֶׁיֵּשׁ בְּכָל אֶחָד מִיִּשְׂרָאֵל כַּנַּ״ל, עַל־כֵּן אָז דַּיְקָא נִצְטַוּוּ עַל מְלֶאכֶת הַמִּשְׁכָּן, כִּי הַמִּשְׁכָּן נִבְנָה מִזֶּה, מִנְּקֻדּוֹת טוֹבוֹת הַנַּ״ל, כַּנַּ״ל. וְזֶהוּ: ״שְׁחוֹרָה אֲנִי – בְּמַעֲשֵׂה הָעֵגֶל, וְנָאוָה אֲנִי – בִּמְלֶאכֶת הַמִּשְׁכָּן״, הַיְנוּ בַּנְּקֻדּוֹת טוֹבוֹת שֶׁאֲנִי מוֹצֵא בְּעַצְמִי שֶׁהֵם בְּחִינַת מְלֶאכֶת הַמִּשְׁכָּן כַּנַּ״ל. **Sefaria Community Translation:** **Therefore it was specifically after the incident of the golden calf, when Moshe had to search out and find the good points that exist inside every single Jew, that they were tasked with constructing the Mishkan.**²⁸ 31:18 comments, “The incident of the golden calf preceded the commandment to erect the Mishkan by many days.” He explains there that it took Moshe from the Seventeenth of Tammuz, the day he broke the Tablets, until Yom Kippur to reconcile HaShem towards the Jewish people. On the day after Yom Kippur they began collecting the people’s contributions for erecting the Mishkan. **For the Mishkan was built from these good points, as in** the midrashic teaching cited above, **“‘I am black’**—**because of the incident of the golden calf**—**‘but I am pleasing’**—**because of the construction of the Mishkan.” That is, by virtue of the good points I** still **find inside myself, which conceptually are** the materials for **the construction of the Mishkan.** footnotes: ²⁸ Rashi on Shemot ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:4:6 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:4:6](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:4:6) וְכֵן מוּבָן בְּדִבְרֵי רַבֵּנוּ זַ״ל הַנַּ״ל – שֶׁעַל־יְדֵי הַטּוֹב שֶׁמּוֹצְאִין בְּכָל אֶחָד מִיִּשְׂרָאֵל, עַל־יְדֵי־זֶה נִבְנָה הַמִּשְׁכָּן, וְעַל־כֵּן זֶה שֶׁיָּכוֹל לִמְצֹא כָּל הַטּוֹב שֶׁיֵּשׁ בְּיִשְׂרָאֵל, שֶׁהוּא בְּחִינַת חַזָּן כַּנַּ״ל, הוּא יוֹדֵע כָּל הַבְּחִינוֹת שֶׁיֵּשׁ בְּעִנְיַן הַמִּשְׁכָּן שֶׁל כָּל אֶחָד מֵהַצַּדִּיקִים הַנַּ״ל, עַיֵּן שָׁם, כִּי עִקַּר בִּנְיַן הַמִּשְׁכָּן הוּא עַל־יְדֵי־זֶה, עַל־יְדֵי הַטּוֹב הַנַּ״ל. **Sefaria Community Translation:** **Likewise, it is understood by the Rebbe’s words** in his lesson **that through the good found in every single Jew, a *mishkan* is constructed. And so, that** *tzaddik* **who is capable of finding all the good that exists in the entire Jewish people**— **who conceptually is the *chazan*, as explained above**—**he** can **comprehend all the concepts related to the *mishkan* of each of the** generation’s ***tzaddikim*. Study** the Rebbe’s words **there, that this *mishkan* is constructed primarily from that aforementioned good.** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:4:7 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:4:7](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:4:7) וּבָזֶה מְקֻשָּׁרִים הֵיטֵב דִּבְרֵי רַבֵּנוּ זַ״ל הַנַּ״ל, עַיֵּן שָׁם הֵיטֵב. **Sefaria Community Translation:** **With this the Rebbe’s words** in the opening section of his lesson, where he discusses finding the good points, **are well-connected** with what he teaches at its end about constructing a *mishkan*. **Study there well.** Reb Noson has shown that “dawn” represents a person’s good point, which, once roused, is used by the *tzaddik* to build a “*mishkan*”—a dwelling for the Shekhinah in this world, and a source for the pure breath that enables a person to study Torah in purity and holiness. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:5:1 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:5:1](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:5:1) וזְֶהוּ (תהלים נז, ט): ״עוּרָה כְבוֹדִי עוּרָה וְכוּ׳״, וְעַל־יְדֵי מַה אוּכַל לְהִתְעוֹרֵר? עַל־יְדֵי ״אָעִירָה שָׁחַר״! עַל־יְדֵי מַה שֶּׁאֲנִי מְעוֹרֵר הַשַּׁחַר, הַיְנוּ הַנְּקֻדָּה טוֹבָה שֶׁהִיא בְּחִינַת שַׁחַר, בְּחִינַת ״שְׁחוֹרָה אֲנִי וְנָאוָה״, עַל־יְדֵי־זֶה אוּכַל לְהִתְעוֹרֵר מִשְּׁנָתִי וּנְפִילָתִי וְכוּ׳ כַּנַּ״ל. וְזֶהוּ בְּחִינַת ״עוּרָה הַנֵּבֶל וְכוּ׳״, כִּי עַל־יְדֵי־זֶה נַעֲשִׂין נִגּוּנִין, בְּחִינַת ״אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי״, כַּנַּ״ל. **Sefaria Community Translation:** **INCLINED TOWARDS KINDNESS** Reb Noson next completes his interpretation of the verse from *Tehillim* cited at the beginning of §3, and then returns to explaining the law of the *Shulchan Arukh*. **And this is** the meaning of **“Awake, my soul! Awake …”**²⁹ cited at the beginning of §3 above. **How will I wake myself up? Through “I will awaken the dawn”**—**that is, by means of my awakening the *shachar*. This refers to the good point, which,** because it appears to be black, **corresponds to the dawn, as in “I am *shachor* but pleasing.”** In other words, although I appear to be black, I am actually very beautiful. **And this** awakening of my good point, the uncovering of Godliness that enlivens my soul, **will enable me to rouse myself from my slumber and** raise myself up **from my spiritual fall. This is the significance of “Awake the harp …” As explained previously,** selecting the good points, which are one’s “little bit” of good, **creates melodies, as in “I will sing to my God with what I still have left.”** footnotes: ²⁹ Reb Noson now completes his interpretation of the verse from Tehillim ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:5:2 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:5:2](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:5:2) וְזֶה מְרֻמָּז בְּדִבְרֵי הַשֻּׁלְחָן עָרוּךְ: ״יִתְגַּבֵּר כָּאֲרִי לַעֲמֹד בַּבֹּקֶר לַעֲבוֹדַת בּוֹרְאוֹ״, שֶׁהָאָדָם צָרִיךְ לְהִתְגַבֵּר וּלְהִתְעוֹרֵר מִשְּׁנָתוֹ וּנְפִילָתוֹ, וְעַל־יְדֵי מַה יִתְעוֹרֵר? עַל־יְדֵי ״שֶׁיְּהֵא הוּא מְעוֹרֵר הַשַּׁחַר״, הַיְנוּ כַּנַּ״ל, שֶׁיְּעוֹרֵר הַנְּקֻדּוֹת טוֹבוֹת שֶׁהֵם בְּחִינוֹת שַׁחַר, בְּחִינַת ״אָעִירָה שָׁחַר״, וְעַל־יְדֵי־זֶה יִתְעוֹרֵר מִשְּׁנָתוֹ וּנְפִילָתוֹ וְכוּ׳ כַּנַּ״ל. **Sefaria Community Translation:** **This idea is implicit in the** opening **words of the *Shulchan Arukh*, “A person should strengthen himself like a lion to rise up in the morning for the service of his Creator.” A person must overcome** every obstacle **to wake up from his sleep and spiritual fall.** This refers not only to rising in the morning, but also to whenever his spirit falls into a state of sleep and he feels distant from HaShem. He must then act determinedly to shake off his slumber. **By what means will he wake himself up? By seeing to it “that it is he who awakens the dawn”**—**that is, by rousing his good points, which, as noted previously, are** black and so **akin to the dawn, as in “I will awaken the *shachar*.” This will enable him to rouse himself from his slumber and** rise up from **his spiritual fall.** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:5:3 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:5:3](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:5:3) וְזֶהוּ בְּחִינַת ״לַעֲמֹד בַּבֹּקֶר״, כִּי עִקַּר הַהִתְעוֹרְרוּת מֵהַשֵּׁנָה כַּנַּ״ל, הוּא עַל־יְדֵי בְּחִינַת בֹּקֶר דְּאַבְרָהָם אִישׁ הַחֶסֶד (זהר מקץ רג, לקוטי מוהר״ן חלק א׳ סימן ל), דְּהַיְנוּ עַל־יְדֵי שֶׁמַּטֶּה כְּלַפֵּי חֶסֶד וְדָן אֶת עַצְמוֹ לְכַף זְכוּת כַּנַּ״ל. וְעַל־כֵּן הָיָה אַבְרָהָם מְגַיֵּר גֵּרִים, כִּי הָיָה מַטֶּה כְּלַפֵּי חֶסֶד וּמָצָא נְקֻדָּה טוֹבָה בְּכָל אֶחָד, וְעַל־יְדֵי־זֶה קֵרֵב הַכֹּל לְהַשֵּׁם־יִתְבָּרַךְ כַּנַּ״ל. **Sefaria Community Translation:** **And this is the significance of “to rise up in the morning.”**³⁰ we see that the most auspicious time for rising from sleep is in the wee hours of the morning, so that “it is he who awakens the dawn,” and not that the day begins before he wakes. Even so, for one who is spiritually asleep, “morning” is *whenever* he awakens with new awareness. **The key to waking up from sleep is the concept of “the morning of Avraham,”** who is called **“the man of *chesed*.”**³¹ 19:27), “Avraham awoke in the morning,” the *Zohar* (I, 203) explains that the Torah makes note of when he awoke to teach that Avraham is identified with “morning,” the part of the day associated with the attribute of *chesed*. Avraham himself is the model of kindness (see §12A and note 97 below; also LM I, 30:6), and thus in kabbalistic teaching is identified as the personification of the *sefirah* of Chesed (see *Zohar* I, 137a; *Tikkuney Zohar* #22, p. 67b). **In other words,** a person awakens the dawn, namely his good points, **by inclining towards kindness and judging himself favorably. For this reason it was Avraham who brought converts to Judaism.**³² 12:5. Commenting on the words “and the souls they had made in Charan,” Rashi says that these souls were the converts who joined Avraham when he journeyed to the land HaShem had promised to show him. Rashi notes that Avraham would convert the men and Sarah would convert the women. **He would incline towards kindness and find a good point in each person. In this way, he brought everyone closer to HaShem.** footnotes: ³⁰ From the Shulchan Arukh ³¹ Commenting on the verse (Bereishit ³² See Bereishit ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:5:4 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:5:4](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:5:4) וְזֶהוּ שֶׁנִּסְמַךְ הַהַגָּ״ה: ״שִׁוִּיתִי ה׳ לְנֶגְדִּי תָמִיד״, הַיְנוּ שֶׁתָּמִיד אֲנִי מֵשִׂים וּמְשַׁוֶּה ה׳ לְנֶגֶד עֵינַי, כִּי אַף־עַל־פִּי שֶׁאֲנִי רָחוֹק מִמֶּנוּ יִתְבָּרַךְ, אַף־עַל־פִּי־כֵן ה׳״לְנֶגְדִּי תָמִיד״ בְּכָל מָקוֹם, כִּי אֲנִי מוֹצֵא בְּעַצְמִי נְקֻדָּה טוֹבָה כַּנַּ״ל. **Sefaria Community Translation:** Reb Noson has explained that, on a deeper level, awakening the dawn alludes to lifting oneself out of spiritual slumber and despair. A person must judge himself favorably, so that finding his good points will rouse him from his state of slumber and revive his spirit. In the remainder of this section Reb Noson will discuss Rama’s gloss on the first law in the *Shulchan Arukh* (see p. 18 above). **This is the reason that the** Rama’s **gloss, “I set HaShem before me always”**— advising us to always be mindful of HaShem—**is juxtaposed** with the words of the *Shulchan Arukh* instructing us to find our good points. The gloss **means that** as a result of first finding my good points, in effect **I am always placing and setting HaShem right in front of my eyes. Even though** according to my spiritual standing **I am far from Him, HaShem is nevertheless “before me always,” everywhere**—**because I find in myself a good point.** With the discovery of my good point, I am always able to feel close to Him.³³. To wake up, a person has to seek out his good point, which is something every Jew has—since, as explained previously, it is impossible that a person has never done anything good in his life. And on account of that good, he has HaShem before him, always. footnotes: ³³ Earlier we saw that a person’s good point is itself Godliness (see §2 above). Therefore, on a deeper level, finding and connecting with the good point literally connects a person with HaShem. In that case, it is clear how Rama’s gloss is meant as an explanation of the words of the Shulchan Arukh ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:5:5 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:5:5](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:5:5) וְזֶה פֵּרוּשׁ הַפָּסוּק (תהלים טז, ח): ״שִׁוִיתִי ה׳ לְנֶגְדִּי תָמִיד כִּי מִימִינִי בַּל אֶמּוֹט״, הַיְנוּ שֶׁתָּמִיד אֲנִי מֵשִׂים ה׳ לְנֶגְדִּי, אֲפִלּוּ בַּמַּדְרֵגוֹת הַתַּחְתּוֹנוֹת, חַס וְשָׁלוֹם, ״כִּי מִימִינִי בַּל אֶמּוֹט״, כִּי עַל־יְדֵי בְּחִינַת יָמִין, בְּחִינַת אַבְרָהָם, בְּחִינַת חֶסֶד, עַל־יְדֵי־זֶה בַּל אֶמּוֹט. **Sefaria Community Translation:** Reb Noson now extends his interpretation of the verse cited by Rama to the verse’s second clause as well. **And this** idea that finding one’s good points leads to constant awareness of HaShem **is the explanation of the verse “I set HaShem before me always; because He is at my right hand, I will not stumble.” This means that I always place HaShem before me** wherever I am, **even on the lowest of levels, *chas ve-shalom*.** Thus we can reread the verse as **“by dint of my right hand I will not stumble.”** With “my right hand”—i.e. the *middah* of *chesed*, the quality of loving-kindness—I find my good points. And **due to the aspect of the “right side”**³⁴ configuration; see note 83 below. The *Zohar* (I, 83b) teaches that Avraham devoted himself entirely to the Holy One and came to represent the “right side” of the world.—**the concept of Avraham, the model of kindness**—**“I will not stumble,”** but instead succeed in being ever mindful of HaShem. footnotes: ³⁴ The “right side” refers to the right axis of the sefirot ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:5:6 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:5:6](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:5:6) בּבְחִינַת (שם צד, יח): ״אִם אָמַרְתִּי מָטָה רַגְלִי חַסְדְּךָ ה׳ יִסְעָדֵנִי״, כִּי עַל־יְדֵי הַחֶסֶד, הַיְנוּ שֶׁמַּטֶּה כְּלַפֵּי חֶסֶד וְדָן אֶת עַצְמוֹ לְכַף זְכוּת וּמוֹצֵא בְּעַצְמוֹ אֵיזֶה נְקֻדָּה טוֹבָה עֲדַיִן, עַל־יְדֵי־זֶה יָכוֹל לִמְצֹא הַשֵּׁם־יִתְבָּרַךְ תָּמִיד, וְעַל־יְדֵי־זֶה לֹא יִמּוֹט לְעוֹלָם. **Sefaria Community Translation:** **This** idea, that *chesed* keeps one from stumbling, **is reflected in** the verse “**If I said, ‘My foot totters,’ Your *chesed*, HaShem, would support me.”** This means that **through *chesed***—**by inclining towards kindness and judging himself favorably, still finding inside himself some good point**—**he is always able to find HaShem** and receive His support. **On account of this he will never stumble.** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:5:7 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:5:7](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:5:7) וזְֶהוּ (שם צד, יט): ״בְּרֹב שַׂרְעַפַּי בְּקִרְבִּי תַּנְחוּמֶיךָ יְשַׁעַשְׁעוּ נַפְשִׁי״ – הַיְנוּ כְּשֶׁרֹב הַמַּחֲשָׁבוֹת מְבַלְבְּלִין אוֹתִי וְרוֹצִין לְהַפִּיל אוֹתִי, חַס וְשָׁלוֹם, עַל־יְדֵי רִבּוּי הַפְּגָמִים וְכוּ׳, אֲזַי ״תַּנְחוּמֶיךָ יְשַׁעַשְׁעוּ נַפְשִׁי״, דְּהַיְנוּ מַה שֶּׁהַשֵּׁם־יִתְבָּרַךְ מְנַחֵם אוֹתוֹ, בְּמַה שֶּׁעוֹזֵר לוֹ לִמְצֹא אֵיזֶה נְקֻדָּה טוֹבָה בְּעַצְמוֹ, וְזֶהוּ נֶחָמָתוֹ וּבָזֶה מְשַׁעֲשֵׁעַ נַפְשׁוֹ וְכוּ׳, כַּנַּ״ל. **Sefaria Community Translation:** **And so** the next verse adds, **“When the fears within me are abundant, Your consolations cheer my soul.” In other words, when incessant thoughts confound me and, by dint of my many blemishes, seek to bring me down, *chas ve-shalom*, then “Your consolations cheer my soul.” That is, HaShem consoles him by helping him find some good point inside himself. That** good point **is his consolation, and with it he brings himself to good cheer.** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:6:1 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:6:1](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:6:1) נִמְצָא, שֶׁעִקַּר בְּחִינַת הִתְעוֹרְרוּת הַשֵּׁנָה הוּא עַל־יְדֵי הַנְּקֻדּוֹת טוֹבוֹת שֶׁמּוֹצְאִין בְּעַצְמוֹ, אֲפִלּוּ כְּשֶׁהוּא, חַס וְשָׁלוֹם, בַּמַּדְרֵגָה הַתַּחְתּוֹנָה מְאֹד וְכוּ׳, כַּנַּ״ל, וְעַל־יְדֵי־זֶה נַעֲשִׂין נִגּוּנִים וְכוּ׳ כַּנַּ״ל. כִּי בַּלַּיְלָה שֶׁהוּא זְמַן הַשֵּׁנָה, אֲזַי הַשְּׁכִינָה מְבָרֶרֶת בֵּרוּרִים, כַּיָּדוּעַ. וְזֶה מְרַמֵּז עַל הַנַּ״ל, שֶׁכְּשֶׁמִתְגַּבֵּר בְּחִינַת הַשֵּׁנָה עַל הָאָדָם, אֲזַי צָרִיךְ לְבַקֵּשׁ וּלְחַפֵּשׂ לִמְצֹא בְּעַצְמוֹ נְקֻדּוֹת טוֹבוֹת, וְעַל־יְדֵי־זֶה יִתְעוֹרֵר מִשְּׁנָתוֹ כַּנַּ״ל. **Sefaria Community Translation:** **MELODIES AND PRAYER** Reb Noson will now expand his earlier discussion of creating melodies to include the melodies a person creates through the good points he finds by arising in the middle of the night. To that end, Reb Noson introduces here the kabbalistic concept of *beirur*, spiritual refinement, through which we raise up the fallen sparks of holiness. **It follows that the concept of waking up from** spiritual **sleep comes about primarily through the good points that a person finds inside himself even when he is on a very low spiritual level, *chas ve-shalom*. As we have seen, doing so creates melodies.**³⁵ 5:6). **For during the night, the time** allocated **for sleep, the Shekhinah performs *beirurim*,**³⁶ (pl. *beirurim*; lit. “sifting”) refers to the extrication and refinement of the sparks of the Light of the Infinite One imprisoned among the *kelipot*, the demonic forces of the Other Side. At Creation, the *sefirah*-vessels meant to contain this light shattered (see Appendix A, p. 231). Sparks of the light, or *nitzotzot*, became trapped inside the shards of those metaphysical vessels, and as a result became embedded in the material world in each of the four levels of physical reality (see note 48 below). Every Jew has a role in the spiritual task of *beirur*—discovering and redeeming the *nitzotzot*, primarily through Torah study, *mitzvot* and prayer, but also by engaging in life’s mundane affairs with thoughts, words and deeds directed towards holiness. raising the sparks of holiness that have fallen among the *kelipot*.³⁷, *Drushei HaLailah* 4. The Arizal teaches that at night the Shekhinah descends into the lower worlds in order to elevate the souls (these are the *nitzotzot*) that, as a result of mankind’s sins, fall ever deeper into the realm of impurity and evil. This act of spiritual refinement is analogous to playing music, which entails selecting the good *ruach* from the *ruach* of gloom and despair. **This hints to what was discussed above, that when the** spiritual **aspect of sleep,** which corresponds to the dark of night, **overcomes a person, he must then seek and search in order to find good points inside himself.**³⁸ **Through this** act of *beirur*, of refining the good points concealed in darkness, **he will wake up from his sleep.** footnotes: ³⁵ See §1 above. Elsewhere, Reb Noson writes: Man attaches himself to HaShem from this physical world primarily through melody and song. We see this empirically. Listening to music inspires yearning. It generates a desire for greater closeness to HaShem, even in those who are on a very low spiritual level and feel very distant from Him (LH, Nesiat Kapayim ³⁶ Beirur ³⁷ See Shaar HaKavanot ³⁸ See §2 above. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:6:2 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:6:2](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:6:2) וזְֶה בְּחִינַת (שם עז, ז): ״אֶזְכְּרָה נְגִינָתִי בַּלָּיְלָה עִם לְבָבִי אָשִׂיחָה וַיְחַפֵּשׂ רוּחִי״ – שֶׁבְּלַּיְלָה וְחֹשֶׁךְ, בְּחִינַת שֵׁנָה, אָז ״עִם לְבָבִי אָשִׂיחָה וַיְחַפֵּשׂ רוּחִי״, שֶׁאֲנִי מְחַפֵּשׂ וּמְבַקֵּשׁ הָרוּחַ טוֹבָה, בְּחִינַת נְקֻדָּה טוֹבָה, וְעַל־יְדֵי־זֶה נַעֲשִׂין נִגּוּנִים כַּנַּ״ל, בְּחִינַת ״אֶזְכְּרָה נְגִינָתִי בַּלָּיְלָה״, וְכַנַּ״ל. **Sefaria Community Translation:** **This is the idea expressed in** the verse “**I recall my melody in the night; I commune with my heart, and my *ruach* searches.” In the** spiritual **night and the dark, which are characteristic of sleep, that is when “I commune with my heart, and my *ruach* searches.” I search for and seek out the good *ruach*, which corresponds to the good point, and this creates melodies, as in “I recall my melody in the night.”** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:6:3 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:6:3](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:6:3) וְעַל־יְדֵי־זֶה שֶׁמִּתְגַּבֵּר לְהִתְעוֹרֵר מִשְּׁנָתוֹ עַל־יְדֵי הַנְּקֻדּוֹת טוֹבוֹת שֶׁמּוֹצֵא בְּעַצְמוֹ כַּנַּ״ל, עַל־יְדֵי־זֶה עִקַּר תִּקּוּן הַתְּפִלָּה, כִּי עִקַּר הַתְּפִלָּה הוּא רַק כְּשֶׁזּוֹכֶה לִמְצֹא בְּעַצְמוֹ הַנְּקֻדּוֹת טוֹבוֹת, בִּבְחִינַת ״אֲזַמְּרָה לֵאלֹהַי בְּעוֹדִי״ כַּנַּ״ל. **Sefaria Community Translation:** In addition to a spiritual awakening, discovering one’s good points also helps a person pray. As explained above, **by overcoming** the desire for sleep **and waking himself up from his slumber through the good points that he finds inside himself,** a person brings about **the essential *tikkun* of prayer. For prayer is principally** rectified and has its greatest ascent **only when a person merits finding the good points** he still has **inside himself, as in “I will sing to my God with what I still have left.”** The “little bit” of good that each person finds within enables him to pray to HaShem and sing His praises. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:6:4 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:6:4](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:6:4) וְזֶהוּ בְּחִינַת סֵדֶר הַתְּפִלָּה, שֶׁבַּתְּחִלָּה אוֹמְרִים קָרְבָּנוֹת וּקְטֹרֶת, שֶׁהֵם בְּחִינַת בֵּרוּרִים, שֶׁמּוֹצְאִין וּמְבָרְרִין נְקֻדּוֹת טוֹבוֹת אֲפִלּוּ מִבְּחִינַת בְּהֵמִיּוּת, מִתַּכְלִית הָעֲשִׂיָּה, כַּיָּדוּעַ, כִּי זֶה עִקַּר בְּחִינַת הַקָּרְבּןָ להְַעלֲוֹת מִבּהְֵמָה לאְָדָם. **Sefaria Community Translation:** After introducing the topic of prayer, Reb Noson next shows its connection to *beirur* of the good points. **This** finding and refining of the good points **is alluded to in the order of the** Shacharit **prayer.**³⁹ and *ketoret* passages. By reciting Pesukei d’Zimrah, the second section of Shacharit, we enter the World of Yetzirah. With the blessings of Kriat Shema, the third section, we ascend to the World of Beriah. Finally, with the Shemoneh Esrei we advance to the World of Atzilut (see Appendix A, p. 236). In the remainder of this section of his discourse (and from the concluding paragraph of §8 to the end of §9), Reb Noson will demonstrate that the order in which Chazal arranged the four sections of Shacharit parallels the four stages of the good points’ ascent from the *kelipot* and transformation into *dibbur*, perfected speech. **We begin by reciting *korbanot* and *ketoret*,** the passages about animal- and incense-offerings **which are** themselves manifestations of **the concept of *beirurim*.** In regard to the animal-offerings, these *beirurim* are **the finding and refining of the good points,** the fallen sparks of holiness, **even** those trapped inside **the animalistic desires of the nethermost level of the World of Asiyah.**⁴⁰ 3. **For the primary purpose of** presenting **the *korban* is to elevate** the fallen sparks of holiness **from** the level of **animal to** the level of **man.**⁴¹ embedded in each of the four levels of physical reality. See also §7 and notes 48 and 49 below. footnotes: ³⁹ Kabbalah teaches that we begin the Shacharit prayer “standing” in the World of Asiyah, with the recital of the korbanot ⁴⁰ See Shaar HaKavanot, Drushei Tefillat HaShachar ⁴¹ See note 36 above, that there are nitzotzot ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:6:5 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:6:5](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:6:5) וְזֶה בְּחִינַת קְטֹרֶת שֶׁהָיוּ בָּהֶם חֶלְבְּנָה, דְּהַיְנוּ שֶׁמְּבָרְרִין וּמוֹצְאִין הַטּוֹב אֲפִלּוּ בְּפוֹשְׁעֵי יִשְׂרָאֵל, בִּבְחִינַת חֶלְבְּנָה, וּכְמוֹ שֶׁלָּמְדוּ רַבּוֹתֵינוּ זַ״ל מִזֶּה (כריתות ו:): ״כָּל תְּפִלָּה שֶׁאֵין בָּהּ מִתְּפִלַּת פּוֹשְׁעֵי יִשְׂרָאֵל – אֵינָה תְּפִלָּה״, כִּי עִקַּר הַתְּפִלָּה בִּבְחִינַת קְטֹרֶת, עַל־יְדֵי שֶׁמְּבָרְרִין וּמוֹצְאִין נְקֻדּוֹת טוֹבוֹת אֲפִלּוּ בְּפוֹשְׁעֵי יִשְׂרָאֵל, בִּבְחִינַת חֶלְבְּנָה כַּנַּ״ל. **Sefaria Community Translation:** **This concept** of *beirur* of the good points **also relates to the incense-offering, which included** among its ingredients the foul-smelling ***chelbenah*.**⁴² חלבנה)** galbanum) is a malodorous gum** resin. The *ketoret* **signifies finding and refining the good even in Jewish sinners,** who are **likened to *chelbenah*. This is similar to what Chazal teach, that “any prayer that does not also include the prayers of Jewish sinners is not a** suitable **prayer.”**⁴³, had an unpleasant odor. Why, then, was the *chelbenah* included in the *ketoret?* Chazal teach that “a congregation is not a congregation”—its fasts and prayers are ineffective— unless its number also includes sinners. Just as the *chelbenah* is necessary to give the other spices exactly the right pungency, for a congregation’s prayers to be efficacious they must include the prayers of someone who has fallen and now yearns to do *teshuvah*. Nothing brings greater glory to HaShem than when those who are far away return to Him (see *Kritot* 6b and *Rabbeinu Bachya al HaTorah, Shemot* 30:34). **For the *ketoret* dimension of prayer is primarily** fulfilled **by finding and refining good points even in Jewish sinners,** who are **represented by the *chelbenah*.** footnotes: ⁴² Chelbenah ⁴³ The 11 spices of the incense-offering were each ground separately and then blended together into a special mixture to be burned exclusively in the Mishkan and, later, the Beit HaMikdash. Chazal teach that ten of these spices had pleasant fragrances, while the eleventh spice, chelbenah ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:6:6 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:6:6](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:6:6) וְזֶה בְּחִינַת אַחַד עָשָׂר סַמָּנֵי הַקְּטֹרֶת, הַיְנוּ עֲשָׂרָה סַמָּנִים חוּץ חֶלְבְּנָה, זֶה בְּחִינַת עֲשָׂרָה מִינֵי זִמְרָה, שֶׁהֵם נַעֲשִׂין עַל־יְדֵי שֶׁמְּבָרְרִין וּמוֹצְאִין הַטּוֹב שֶׁבְּפוֹשְׁעֵי יִשְׂרָאֵל, בִּבְחִינַת חֶלְבְּנָה כַּנַּ״ל. **Sefaria Community Translation:** **This is also the significance of the *ketoret*** being comprised of **eleven spices**—**that is, ten spices aside from the *chelbenah*. These** ten fragrant substances **represent the Ten Types of Melody,**⁴⁴ includes ten separate styles of praise of HaShem (*Pesachim* 117a). The *Zohar* (III, 101a) refers to the various styles as “types of melody” (see also LM II, 94 and note 4). Maharsha (*Pesachim*, op. cit., s.v. *be’asarah*) explains that there are ten such melodies because it takes *ten* to establish the holiness of anything (e.g. ten Jews to form a *minyan*). This is consistent with the kabbalistic axiom that the realm of holiness is comprised of ten *sefirot*. The *Tikkuney Zohar* (#13) details how each melody type corresponds to a specific *sefirah*. In LM I, 205, Rebbe Nachman explains that reciting ten psalms invokes the power of the Ten Types of Melody, the *sefirot* of holiness, which effect *tikkun* and remedy for immoral sexual behavior. The ten styles and their relationship to the ten psalms that make up the Tikkun HaKlali are discussed in detail in *Rebbe Nachman’s Tikkun*, ch. 5. the melodies **made by finding and refining the good in Jewish sinners, who** themselves **signify** the eleventh ingredient, the ***chelbenah*.**⁴⁵ (#5 and #8) explains: Chazal teach that people’s prayers are pleasing to HaShem only when they also include the prayers of Jewish sinners. This relates to *beirur*, extracting the good points from evil. That is, prayers are whole and pleasing to HaShem only when they include good that has been uncovered and drawn out from the evil that envelops it. The ten spices, other than the *chelbenah*, correspond to the Ten Types of Melody. When a person sifts and separates the good points from evil, his words acquire the qualities of the Ten Types of Melody, enabling him to pray and sing praises to HaShem. footnotes: ⁴⁴ The Book of Tehillim ⁴⁵ Commenting on LM I, 282, Biur HaLikutim ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:7:1 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:7:1](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:7:1) וּכְשֶׁאָנוּ אוֹמְרִים פָּרָשַׁת הַקָּרְבָּנוֹת כְּאִלּוּ הִקְרַבְנוּם, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ״ל (תנחומא צו, יד): ״כָּל הָעוֹסֵק בְּתוֹרַת עוֹלָה כְּאִלּוּ הִקְרִיב עוֹלָה וְכוּ׳״. כִּי עִקַּר תִּקּוּן הַקָּרְבָּנוֹת הוּא בִּבְחִינַת הַדִּבּוּר, לְהַעֲלוֹת מִדּוֹמֵם צוֹמֵחַ חַי לִמְדַבֵּר. **Sefaria Community Translation:** **ELEVATING SPEECH** In this section and most of the next, Reb Noson will show that the principal ascent of good is in the form of *dibbur*, speech—in particular, as prayer. Kabbalah teaches that *dibbur* is synonymous with Malkhut, the manifestation of the Shekhinah in the world. Therefore when the Shekhinah is hidden from man, so that Malkhut is said to be in exile, *dibbur* too is dispossessed. A person is then unable to open his mouth to speak to HaShem. Spiritually, he is like a mute. He feels distant from HaShem and is unable to pray. His words are in exile. But if he then engages in self-introspection and, by finding his good points, returns to HaShem by doing *teshuvah*, his *dibbur* ascends from exile. The pinnacle of its ascent manifests as the wholeness of speech a person achieves in reciting the Shemoneh Esrei. His *dibbur* is then at its most perfect before HaShem. Yet even when he recites the *korbanot*, which, as the first part of Shacharit, is only the start of the *tikkun*, he has already begun to elevate *dibbur*, as Reb Noson now explains. **When we recite the** Torah **passages of the *korbanot*** in prayer, **it is as if we actually presented the sacrifices themselves. This is as Chazal teach, “Whoever occupies himself with the laws of the burnt-offering is** credited **as if he brought a burnt-offering.”**⁴⁶ 14; see also note 53 below. His speech is credited as action **because the *tikkun* we bring about by** presenting ***korbanot* is in essence accomplished through the dimension of *dibbur***⁴⁷ and *tefillin*—we rectify the outer aspects of each of the Four Worlds (see Appendix A, p. 235) and rid them of the *kelipot* that attach themselves at night to the holiness of these worlds. However, for this *tikkun* to be complete, the inner essence of each world must be elevated and included within the world above it. We accomplish this through *dibbur*, by reciting the four parts of the Shacharit prayer (*Pri Eitz Chaim, Shaar HaTefillah* 4-5).—the purpose of the spoken word is **to raise** the sparks of holiness **from the inanimate, plant and animal** realms **to** the realm of ***medaber*,** speaker.⁴⁸ 1:10; *Rabbeinu Bachya al HaTorah, Shemot* ,דומם) 35:1). The four levels of lifeforms are: *domeim* plant), ,צומח) inanimate), inorganic matter; *tzomei’ach* living), the animal kingdom; ,חי) the plant kingdom; *chai* speaker), humanity. ,מדבר) *medaber*, ⁴⁹ fell (see note 36 above), they became embedded in all four levels of physical reality. In bringing a *korban*—in particular, through the *dibbur* of confessing one’s sin and expressing remorse—a person raises up all the sparks in the inanimate, plant and animal lifeforms and they become included within him. Since the distinguishing aspect of a human being is his ability to speak, he uses this ability to speak words of holiness to elevate all the corporeality in creation and offer it up to HaShem (*Eitz Chaim* 50:2 and *Pri Eitz Chaim*, *Shaar HaTefillah* 2). footnotes: ⁴⁶ See Tanchuma, Tzav ⁴⁷ The Arizal teaches that through the things we do each morning—including washing our hands, dressing (see §10 below), and donning tzitzit ⁴⁸ Jewish tradition has long taught of a fourfold hierarchy in nature (see, for example, Raavad on Sefer Yetzirah ⁴⁹ The Arizal teaches that when the nitzotzot ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:7:2 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:7:2](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:7:2) כִּי הַנְּקֻדּוֹת טוֹבוֹת כְּשֶׁעוֹלִין מִמָּקוֹם שֶׁעוֹלִין, מִמַּדְרֵגוֹת הַתַּחְתּוֹנוֹת, הָעִקָּר הוּא שֶׁיַּעֲלוּ לִבְחִינַת דִּבּוּר. כִּי מִתְּחִלָּה כְּשֶׁאֵין נִתְבָּרֵר וְנִכָּר הַטּוֹב מֵחֲמַת הָרָע שֶׁחוֹפֶה עָלָיו, אֲזַי הוּא בִּבְחִינַת אִלֵּם שֶׁאֵין לוֹ דִּבּוּר, בִּבְחִינַת (תהלים לט, ג): ״נֶאֱלַמְתִּי דּוּמִיָּה הֶחֱשֵׁיתִי מִטּוֹב וְכוּ׳״, וּכְשֶׁמְּגַלִּין אֶת הַטּוֹב כַּנַּ״ל, אֲזַי עִקַּר הִתְגַּלּוּת הַטּוֹב וַעֲלִיָּתוֹ הוּא בְּחִינַת הַדִּבּוּר. **Sefaria Community Translation:** We have already seen that elevating the sparks of holiness is synonymous with elevating a person’s good points. Therefore **when the good points rise from their position on the lower levels, the main thing is that they ascend to the dimension of *dibbur*. For initially, when the good has yet to be refined and recognized on account of the evil that covers** and conceals **it, a person resembles a mute, lacking *dibbur*, as in “I became mute with silence; [for] I was silent about the good.” But when we reveal the good, its essential revelation and ascent is as** the spoken word of ***dibbur*.** We are then able to pray to HaShem and voice His praises. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:7:3 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:7:3](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:7:3) וזְֶה בְּחִינַת (שיר־השירים ב, יד): ״יוֹנָתִי בְּחַגְוֵי הַסֶּלַע בְּסֵתֶר הַמַּדְרֵגָה״, זֶה בְּחִינַת הַנְּקֻדָּה טוֹבָה, שֶׁהִיא בְּחִינַת יוֹנָה תַּמָּה – שֶׁתְּמִימָה עִם בֶּן זוּגָהּ וְאֵינָה מַנַּחַת אוֹתוֹ לְעוֹלָם וְכוּ׳, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ״ל (שיר השירים רבה ד, ב). כִּי הַנְּקֻדָּה טוֹבָה שֶׁיֵּשׁ בְּכָל אֶחָד אֲפִלּוּ בְּהַפָּחוֹת שֶׁבַּפְּחוּתִים הִיא דְּבוּקָה תָּמִיד עִם הַשֵּׁם־יִתְבָּרַךְ לְעוֹלָם בְּכָל מָקוֹם שֶׁהִיא. **Sefaria Community Translation:** Reb Noson next introduces two verses from *Shir HaShirim* as proof that the principal ascent of the good points is to the level of *medaber*, and that bringing a *korban* leads to perfected speech. **This is the significance of** the verse “**O my dove in the clefts of the rock, in the concealment of the cliffs.”** “My dove” **alludes to the good point. It is like a perfect dove,** which is called “perfect” **because it is** completely **faithful to its mate and never leaves him, as Chazal teach.**⁵⁰ 4:2, cited by Rashi on *Shir HaShirim* 6:9; see also *Yalkut Shimoni* #834). **The good point that exists in every person, even the least worthy, is always attached to HaShem**—**wherever it is,** it is **perpetually** with Him. footnotes: ⁵⁰ The Midrash likens the Jewish people to a perfect dove. Once a dove becomes acquainted with her mate, she never replaces him with another. The same is true of Israel. Once the Jewish people recognized HaShem, they never exchanged Him for another (Shir HaShirim Rabbah ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:7:4 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:7:4](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:7:4) וּכְשֶׁהִיא נוֹפֶלֶת, חַס וְשָׁלוֹם, בְּעִמְקֵי הַקְלִפּוֹת הַמַּקִּיפִין אוֹתָהּ מִכָּל צַד, בְּחִינַת ״יוֹנָתִי בְּחַגְוֵי הַסֶּלַע בְּסֵתֶר הַמַּדְרֵגָה״, בְּתַכְלִית הַהַסְתָּרָה, אֲזַי הַשֵּׁם־יִתְבָּרַךְ אוֹמֵר לָהּ (שיר־השירים שם): ״הַרְאִיניִ אֶת מַרְאַיִךְ הַשְׁמִיעִנִי אֶת קוֹלֵךְ, כִּי קוֹלֵךְ עָרֵב וּמַרְאֵךְ נָאוֶה״, כִּי אַף־עַל־פִּי שֶׁאַתָּה ״בְּסֵתֶר הַמַּדְרֵגָה״, אַף־עַל־פִּי־כֵן אַתָּה בְּעַצְמְךָ נָאוֶה מְאֹד, בִּבְחִינַת ״שְׁחוֹרָה אֲנִי וְנָאוָה״, כַּנַּ״ל, וְעַל־כֵּן תְּגַלֶּה אֶת עַצְמְךָ וְתַרְאֶה אֶת מַרְאֶיךָ, כִּי עֲדַיִן אַתָּה נָאֶה, כִּי הַנְּקֻדָּה טוֹבָה נָאוָה תָּמִיד. **Sefaria Community Translation:** **Even when, *chas ve-shalom*,** a person’s good point **falls deep into the *kelipot* that surround it on every side**—**as in “O my dove in the clefts of the rock, in the concealment of the cliffs”**—and so is **thoroughly concealed, HaShem says to it, “Let Me see your image, let Me hear your voice, for your voice is pleasing and your image is attractive.” Even though you are “in the concealment of the cliffs,”** trapped among the *kelipot*, **you yourself are very beautiful, as in “I am black but pleasing.” Therefore reveal yourself and let your image be seen, since you are still beautiful. For the good point is** perpetually attached to HaShem, and thus **forever pleasing.** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:7:5 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:7:5](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:7:5) וְעַל־כֵּן ״הַרְאִינִי אֶת מַרְאַיִךְ הַשְׁמִיעִנִי אֶת קוֹלֵךְ״, הַיְנוּ שֶׁתְּגַלֶּה וְתִמְצָא מַרְאוֹת יֹפִי הַנְּקֻדָּה טוֹבָה. וְעַל־יְדֵי־זֶה ״הַשְׁמִיעִנִי אֶת קוֹלֵךְ״, כִּי עַל־יְדֵי־זֶה זוֹכִין לְדִבּוּר, כִּי אָז יְכוֹלִין לְדַבֵּר וּלְהוֹדוֹת וּלְהַלֵּל לְהַשֵּׁם־יִתְבָּרַךְ, כִּי מִקֹּדֶם לֹא הָיָה יָכוֹל לְדַבֵּר כְּלָל כַּנַּ״ל. **Sefaria Community Translation:** **And so, “Let Me see your image, let Me hear your voice.” In other words, find and reveal the beautiful image of the good point** inside you. **That will “let Me hear your voice,” for by this** uncovering of the good point **we merit *dibbur*. We can then voice the words to thank HaShem and praise Him, whereas previously,** because the good point was concealed, **we were unable to speak at all.** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:7:6 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:7:6](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:7:6) וזְֶהוּ בְּחִינַת (שם ח, יג): ״הַיּוֹשֶׁבֶת בַּגַּנִּים חֲבֵרִים מַקְשִׁיבִים לְקוֹלֵךְ הַשְׁמִעִינִי״, וּפֵרֵשׁ רַשִׁ״י: ״הַיּוֹשֶׁבֶת בַּגַּנִּים – בֵּין הָאֻמּוֹת וְכוּ׳״, הַיְנוּ בְּחִינַת הַנְּקֻדּוֹת טוֹבוֹת שֶׁהֵם יוֹשְׁבִים וּמֻנָּחִים בֵּין הָאֻמּוֹת, שֶׁהֵם הַתַּאֲווֹת רָעוֹת וּפְגָמִים וְכוּ׳ שֶׁהֵם בְּחִינַת אֻמּוֹת הָעוֹלָם, כַּמּוּבָא בְּמָקוֹם אַחֵר (סימן לו). וְהַשֵּׁם־יִתְבָּרַךְ מִתְאַוֶּה לְקוֹלָם. וְזֶהוּ: ״חֲבֵרִים מַקְשִׁיבִים לְקוֹלֵךְ הַשְׁמִיעִינִי״, כִּי הַשֵּׁם־יִתְבָּרַךְ מִתְאַוֶּה שֶׁיִּתְגַּלּוּ הַנְּקֻדּוֹת טוֹבוֹת וְיַשְׁמִיעוּ אֶת קוֹלָם בְּזֶמֶר וְהַלֵּל לְהַשֵּׁם־יִתְבָּרַךְ כַּנַּ״ל. **Sefaria Community Translation:** We learn this as well from another verse in *Shir HaShirim*. **This is the significance of** the verse “**O you who dwell in the gardens, friends listen to your voice. Let Me hear it.” Rashi interprets “who dwell in the gardens” as** a reference to the Jewish people in exile **among the nations. This alludes to the good points that dwell and reside** as exiles **among the “nations”**—**namely** among **the evil desires and spiritual blemishes representative of the nations of the world, as brought elsewhere.**⁵¹ **HaShem longs to hear the “voice”** of the good points, **as in** His words to the Jewish people, **“friends listen to your voice. Let Me hear it.” For HaShem longs for the good points to be revealed, and for them to make their voices heard in song and praise of Him.**⁵² footnotes: ⁵¹ See LM I, 36:1, where Rebbe Nachman teaches that each negative trait has its root in, and is the defining quality of, one of the nations of the world. ⁵² Reb Noson will expand his explanation of this verse in §14 below. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:7:7 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:7:7](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:7:7) וְזֶה בְּחִינַת הַקָּרְבָּן, שֶׁמַּעֲלִין הַנְּקֻדּוֹת טוֹבוֹת לִבְחִינַת מְדַבֵּר כַּנַּ״ל. וְעַל־כֵּן ״הָעוֹסֵק בְּתוֹרַת עוֹלָה כְּאִלּוּ הִקְרִיב וְכוּ׳״, כִּי עִקַּר תִּקּוּן הַקָּרְבָּן הוּא בִּבְחִינַת הַדִּבּוּר, כַּנַּ״ל. **Sefaria Community Translation:** **This relates** as well **to the *korbanot***—**namely that we elevate the good points to the dimension of *medaber*** and reveal them through the words of our prayers. **This is why** Chazal teach, **“Whoever occupies himself with the laws of the burntoffering”**— or of any other of the *korbanot*,⁵³, *Tzav* 14), Rabbi Yitzchak taught (*Menachot* 110a), “Whoever occupies himself with the laws of the sin-offering, it is as if he brought a sinoffering, and whoever occupies himself with the laws of the guilt-offering, it is as if he brought a guilt-offering.” reciting the passages that give expression to its laws—**“is** credited **as if he presented** that offering.” We do not find this regarding any other mitzvah. It applies only to the sacrificial offerings, **since the *tikkun* we bring about by** presenting **a *korban***—raising the sparks of holiness from the level of animal to *medaber*—**is primarily through *dibbur*,** words spoken in prayer. footnotes: ⁵³ Similar to the maxim cited earlier in this section (based on Tanchuma ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:8:1 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:8:1](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:8:1) וְזֶה בְּחִינַת (מגלה ג.): ״כֹּהֲנִים בַּעֲבוֹדָתָם וּלְוִיִּם בְּדוּכָנָם וְיִשְׂרָאֵל בְּמַעֲמָדָם״. **Sefaria Community Translation:** **GOOD POINTS, OFFERINGS AND MELODIES** Reb Noson next cites Chazal’s account of the communal *korban tamid*, daily-offering, brought in the Beit HaMikdash. Representatives of all three branches of the Jewish people—the Kohanim, Leviim and Yisraelim—participated. Reb Noson will explain how this mirrors *beirur* of the good points, creating melodies, and elevating the good points as the *dibbur* of prayer. **Now, this** refining of the good points from the animalistic desires **finds expression in** Chazal’s statement: **“[There were] Kohanim with their** sacrificial **service,** presenting the offering; **Leviim on their platform,** chanting and playing music; **and** the appointed group of **Yisraelim,** the *maamad* delegation, standing **at their station** and reciting passages of Torah.”⁵⁴ 3a; *Taanit* 26a *ff*. Chazal teach that legislation instituted in the days of David HaMelekh divided the Kohanim into *mishmarot* (lit. “watches”), 24 family groupings tasked with performing the service in the Beit HaMikdash in rotating shifts, a week at a time. Twenty-four *mishmarot* of Leviim were likewise appointed, tasked with providing musical accompaniment in rotating shifts from a nearby platform while the Kohanim presented the *korbanot*. The Yisraelim too were divided into 24 groups, known as *maamadot* (lit. “standing groups”). A delegation of each group of Yisraelim, known as *anshei maamad,* men of standing, would ascend to Yerushalayim as emissaries of all the people. From their station near the *korbanot* during the service, the *anshei maamad* would pray that HaShem receive the offering of their fellow Jews with favor. Meanwhile, the remainder of each *maamad* of Yisraelim would gather in their towns to pray, fast, and recite from the Torah’s account of Creation, showing that the world exists in the merit of the *korbanot*. Over time, this collection of special prayers and Torah readings came to be known as *Maamadot*. footnotes: ⁵⁴ Megillah ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:8:2 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:8:2](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:8:2) כִּי עִקַּר תִּקּוּן הַקָּרְבָּן, שֶׁהוּא לִמְצֹא וּלְבָרֵר הַנְּקֻדָּה טוֹבָה מִתּוֹךְ הַפְּסֹלֶת, מִבְּחִינַת הַבַּהֲמִיּוּת, הוּא עַל־יְדֵי הַכֹּהֵן אִישׁ הַחֶסֶד, כִּי עַל־יְדֵי שֶׁמַּטֶּה כְּלַפֵּי חֶסֶד וְדָן לְכַף זְכוּת, עַל־יְדֵי־זֶה מוֹצְאִין נְקֻדּוֹת טוֹבוֹת בְּכָל מַדְרֵגוֹת הַתַּחְתּוֹנוֹת, שֶׁזֶּהוּ בְּחִינַת הַקָּרְבָּנוֹת כַּנַּ״ל. וְעַל־כֵּן כָּל תִּקּוּנֵי הַקָּרְבָּן נַעֲשִׂין עַל־יְדֵי הַכֹּהֵן אִישׁ הַחֶסֶד, שֶׁהוּא בְּחִינַת אַבְרָהָם, כְּמוֹ שֶׁכָּתוּב (תהלים קי, ד): ״אַתָּה כֹּהֵן לְעוֹלָם״ וְכַנַּ״ל. **Sefaria Community Translation:** **For the primary *tikkun* brought about by** presenting **a *korban***—**finding and refining the good point from the impurities and animalistic desires**—**comes through the Kohen,** who is called **“the man of *chesed*.” Since he inclines towards kindness and judges favorably, he finds good points on all the lower levels, the** same objective in presenting ***korbanot*. Therefore all the *tikkunim* accomplished through** presenting **a *korban* come about through the Kohen, “the man of *chesed*,”** which is the trait **exemplified by Avraham, as it is written** in reference to him, **“You will be a Kohen forever.”**⁵⁵, Rashi explains that it refers to Avraham. HaShem promised Avraham that the *kehunah* would come from his descendants. See §5 and note 31 above, which connect Avraham with *chesed*, the quality linked here with the Kohanim. footnotes: ⁵⁵ Commenting on this verse from Tehillim ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:8:3 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:8:3](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:8:3) וְעַל־יְדֵי־זֶה נַעֲשִׂין נִגּוּנִים כַּנַּ״ל. וְזֶה בְּחִינַת ״וּלְוִיִּם בְּדוּכָנָם״, שֶׁהָיוּ מְנַצְּחִים בְּשִׁיר עַל הַדּוּכָן בִּשְׁעַת הַקְרָבַת הַקָּרְבָּן, כִּי עַל־יְדֵי בְּחִינַת הַקָּרְבָּן הַנַּעֲשֶׂה עַל־יְדֵי הַכּהֵֹן אִישׁ הַחֶסֶד, שֶׁזֶּהוּ בְּחִינַת שֶׁמְּבָרְרִין וּמוֹצְאִין טוֹב עַל־יְדֵי שֶׁמַּטִּין כְּלַפֵּי חֶסֶד, עַל־יְדֵי־זֶה נַעֲשִׂין נִגּוּנִים כַּנַּ״ל. **Sefaria Community Translation:** **And through this** *beirur* that reveals the good points, **melodies are made, as explained above. This is reflected in “The Leviim** were positioned **on their platform,” when they would play music on the platform while the *korban* was being presented. For it is through the concept of the *korban*, which is offered by the Kohen, “the man of *chesed*”**—**this being the concept of finding and refining good by inclining towards kindness**—**that melodies are made.** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:8:4 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:8:4](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:8:4) וְיִשְׂרָאֵל בְּמַעֲמָדָן, שֶׁהָיוּ עוֹסְקִין בַּתּוֹרָה, זֶה בְּחִינַת הַדִּבּוּר, שֶׁעַל־יְדֵי זֶה הָיוּ מַעֲלִים הַטּוֹב לְהַדִּבּוּר, שֶׁזֶּה עִקַּר עֲלִיָּתוֹ כַּנַּ״ל. **Sefaria Community Translation:** **“And the Yisraelim,** the *maamad* delegation, stood nearby **at their station,”** where **they would engage in** reciting passages of **Torah** while the offering was being presented. **This is the dimension of *dibbur*. By** reciting these Torah passages **they would elevate the good** extracted via the *korban* **to *dibbur*, which is its essential ascent.** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:8:5 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:8:5](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:8:5) וְעַל־כֵּן הָיוּ אַנְשֵׁי הַמַּעֲמָד קוֹרִין בְּפָרָשַׁת בְּרֵאשִׁית וּבְפָרָשַׁת הַאֲזִינוּ (תענית כו.). **Sefaria Community Translation:** **Therefore the *maamad* delegation would read** the Act of Creation **in *Parashat Bereishit*** (*Bereishit* 1:1-2:3) **and** the Song of Moshe **in *Parashat Haazinu*** (*Devarim* 32:1-43).⁵⁶ delegation reflect the idea of revealing the good points. footnotes: ⁵⁶ Reb Noson now explains at some length how the passages of Torah recited by the maamad ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:8:6 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:8:6](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:8:6) כִּי מַעֲשֵׂה בְּרֵאשִׁית עִקָּרוֹ עַל־יְדֵי בֵּרוּר הַטּוֹב, בִּבְחִינַת ״וּבְטוּבוֹ מְחַדֵּשׁ בְּכָל יוֹם תָּמִיד מַעֲשֵׂה בְּרֵאשִׁית״. וְזֶה בְּחִינַת ״כִּי טוֹב״ הַנֶּאֱמַר בְּכָל שֵׁשֶׁת יְמֵי בְּרֵאשִׁית. **Sefaria Community Translation:** They read from *Parashat Bereishit* **because the Act of Creation** came about **primarily through *beirur* of the good, as in “With His good He renews each day, continuously, the Act of Creation.”**⁵⁷ 1:5). In LH, *Minchah* 4:1, Reb Noson explains that renewing the Act of Creation alludes to HaShem constantly constricting His light and then filling the Vacated Space with the creation, just as He did in the beginning (see Appendix A, p. 226). In §9 below, Reb Noson relates renewing the Act of Creation to the third part of the Shacharit liturgy, the blessings of Kriat Shema. It is specifically through the extraction and revelation of the Divine good that HaShem renews the creation daily. **This** *beirur* of the good **is also implicit in** the words “**[God saw] that it was good”**—meaning that the good is now perceivable because it has been extracted and revealed—**which is written about each of the six days of Creation.**⁵⁸ 12a). This connects with Reb Noson’s teaching here, in which he cites the Torah’s use of the same expression in depicting God’s reaction upon seeing the “newborn” light of Creation: “God saw the light, that it was good.” In both cases, Reb Noson shows that this expression is an allusion to the good point. footnotes: ⁵⁷ The Arizal teaches that the spiritual worlds are in constant flux, making each new day an entirely new creation (Eitz Chaim ⁵⁸ Earlier (§4), Reb Noson cited the verse depicting Moshe’s mother’s reaction upon seeing her newborn son: “She saw that he was good.” Rashi on the verse cites Chazal’s teaching that when Moshe was born, the house filled with light (Sotah ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:8:7 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:8:7](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:8:7) כִּי קדֶֹם תִּקוּן מַעֲשֵׂה בְּרֵאשִׁית נֶאֱמַר (בראשית א, ב): ״וְהָאָרֶץ הָיְתָה תהֹוּ וָבהֹוּ וְחשֶֹׁךְ״ – זֶה בְּחִינַת הִתְגַּבְּרוּת הָרַע שֶׁחוֹפֶה עַל הַטּוֹב, וְהַתִּקּוּן הָיָה עַל־יְדֵי בְּחִינַת (שם): ״וְרוּחַ אֱלֹהִים מְרַחֶפֶת – דָּא רוּחוֹ שֶׁל מָשִׁיחַ״ (בראשית רבה ב, ד), שֶׁהוּא בְּחִינַת הַטּוֹב. **Sefaria Community Translation:** We see that evil—and the good it contains, requiring *beirur*— existed before Creation. **Thus,** regarding **what preceded the *tikkun*** brought about by **the Act of Creation,** the Torah **states, “The earth was without form and void, with darkness …”**— **this is the** kabbalistic **concept of the ascendancy of evil when it covers** and conceals **the good,** in this case evil preventing the emergence of the universe. **And the *tikkun* came about through the concept of “the *ruach* of God hovering.”** Chazal say, **“Know that this is the *ruach* of Mashiach”**⁵⁹ 2:4. The Midrash homiletically interprets these opening verses of *Bereishit* as alluding to the four empires under whose rule the Jewish people would be exiled. “Without form” alludes to the Babylonians, “void” to the Persians, “darkness” to the Greeks, and “the deep” to the “evil empire,” Rome. Like the deep, exile under Rome will appear to be without end. Nevertheless, just as the Torah preordains the Jewish people’s exile, it preordains their *tikkun* and redemption through the hovering *ruach* of Mashiach. The *Zohar* (I, 192b), which likewise links the hovering *ruach* of Creation with Mashiach, also links the *ruach* of Mashiach with the renewal of the moon, which Reb Noson discusses in §12A below.—**namely the concept of the good,** the sum totality of all good, having emerged from the evil of the void and darkness. footnotes: ⁵⁹ Bereishit Rabbah ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:8:8 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:8:8](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:8:8) כִּי כָל הַנְּקֻדּוֹת טוֹבוֹת שֶׁמּוֹצְאִין בְּכָל אֶחָד מִיִּשְׂרָאֵל – זֶה בְּחִינַת הִתְנוֹצְצוּת מָשִׁיחַ, כִּי עִקַּר הַטּוֹב הוּא מָשִׁיחַ, בְּחִינַת מֹשֶׁה, בִּבְחִינַת (רות ג, יג): ״וְהָיָה בַבֹּקֶר אִם יִגְאָלֵךְ טוֹב יִגְאָל״. וְעַל־יְדֵי בְּחִינַת רוּחַ אֱלֹהִים, רוּחַ טוֹבָה, בְּחִינַת רוּחוֹ שֶׁל מָשִׁיחַ, עַל־יְדֵי־זֶה עִקַּר קִיּוּם וּבִנְיַן הָעוֹלָם. **Sefaria Community Translation:** The *ruach* of Mashiach is synonymous with good, **because the good points that we find in every single Jew are all “sparks of Mashiach.” For Mashiach,** in his redemptive capacity, **is the essence of good.** He is **identified with** the redeemer **Moshe,**⁶⁰ who is the aspect of Moshe-Mashiach. He is called “good” by virtue of his ability to find the good in every single Jew. In LM I, 79, Rebbe Nachman teaches that the *tzaddik* who possesses the qualities of Moshe-Mashiach has the power to transform all evil into good and thus eliminate evil entirely. and also **with** the redeemer Boaz, of whom it is stated, **“Then, in the morning, if he is willing to redeem you, good! Let him redeem.”**⁶¹ (#31, p. 75b) interprets the conversation between Boaz and Ruth homiletically, as HaKadosh Barukh Hu informing the Shekhinah that Her ascent and redemption will come in the “morning,” through the light that will shine from the good deeds of the Jewish people. We learn from this verse that Mashiach, the redeemer of Israel, is identified with good, and that good is the catalyst for redemption.⁶² 2:4). **Thus it is through the “*ruach* of God”**—namely **the good *ruach*, the *ruach* of Mashiach**—**that the world essentially continues to exist and evolve.** footnotes: ⁶⁰ As cited in §4, the Torah relates that Moshe’s mother looked at him and “she saw that he was good.” Moshe was the embodiment of good. The same is true of any tzaddik ⁶¹ The Book of Ruth relates that Boaz could take Ruth as his wife, and so redeem the childless widow and her deceased husband’s unclaimed ancestral fields in Eretz Yisrael, only after a closer kinsman had publicly relinquished his right (to perform the quasi-Levirate marriage). Thus when Boaz awoke in the middle of the night to find Ruth lying at his feet, he said to her, “Then, in the morning, if he is willing to redeem you, good! Let him redeem. But if he will not … then I will redeem you.” In LM I, 102, Rebbe Nachman infers from this that Boaz personifies redemption. Like Moshe in Egypt, and like Mashiach in the end of days, Boaz signifies one who rescues and delivers. Tikkuney Zohar ⁶² See note 58 above. Elsewhere, Reb Noson explains that the final redemption, when Mashiach will elevate the holy souls of the Jewish people from the deepest depths of unholiness and gather them in from the four corners of the earth, will primarily come about when all good is redeemed from the deepest depths of evil (LH, To’ein VeNit’an ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:8:9 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:8:9](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:8:9) וְעַל־יְדֵי־זֶה, עַל־יְדֵי הַנְּקֻדּוֹת טוֹבוֹת שֶׁמּוֹצְאִין מִתּוֹךְ תֹּהוּ וָבֹהוּ וְחֹשֶׁךְ, עַל־יְדֵי־זֶה (בראשית א, ג): ״וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי אוֹר וְכוּ׳״. וַאֲזַי (שם): ״וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ וְכוּ׳״, כִּי עַל־יְדֵי הַנְּקֻדָּה טוֹבָה נִכְנַס בֶּאֱמֶת לְכַף זְכוּת, וַאֲזַי נִתְגַּלֶּה הָאוֹר וְנִבְדַּל וְנִפְרַשׁ הַחֹשֶׁךְ מִן הָאוֹר, הָרַע מִן הַטּוֹב וְכוּ׳, וְכַנַּ״ל. **Sefaria Community Translation:** **For it is on account of the good points that are found within the formlessness, void and darkness** that **“God said, ‘Let there be light,’ and there was light.” Subsequently,** as the Torah states, **“God separated the light from the darkness.” Because by** rousing **the good point** a person **genuinely moves to a position of merit. And then the light is revealed, and the darkness is** correspondingly **separated and set apart from the light, the evil from the good, and so on, as explained above.**⁶³ footnotes: ⁶³ See §2 above. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:8:10 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:8:10](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:8:10) נִמְצָא, שֶׁעִקַּר מַעֲשֵׂה בְּרֵאשִׁית עַל־יְדֵי שֶׁמּוֹצְאִין וּמְבָרְרִין הַנְּקֻדָּה טוֹבָה כַּנַּ״ל. וְזֶה בְּחִינַת: ״צִיּוּרָא דְמַשְׁכְּנָא כְּצִיּוּרָא דְעוֹבָדָא דִּבְרֵאשִׁית״ (תקוני זהר יג.). כִּי הַמִּשְׁכָּן הוּא גַּם כֵּן מִבְּחִינַת הַטּוֹב שֶׁנִּתְבָּרֵר וְכוּ׳ כַּנַּ״ל, וְעַל־כֵּן הָיוּ עוֹסְקִים אַנְשֵׁי הַמַּעֲמָד שֶׁהָיוּ עוֹמְדִין עַל הַקָּרְבָּנוֹת בְּמַעֲשֵׂה בְרֵאשִׁית, כִּי הַקָּרְבָּן הוּא בִּבְחִינַת מַעֲשֵׂה בְרֵאשִׁית, שֶׁהוּא בְּחִינַת בֵּרוּר הַטּוֹב וְכוּ׳ כַּנַּ״ל. **Sefaria Community Translation:** **It follows** from all of the above **that the Act of Creation** occurred **primarily as a result of finding and refining the good point. This corresponds to** the *Zohar’s* teaching: **“The design of the Mishkan matched the design of the Act of Creation.”**⁶⁴, Introduction, p. 13a. **For the Mishkan too** involved *beirur*; conceptually, it **was** constructed **from the spiritually refined good** contributed by the Jewish people. **This is why the *maamad* delegation that stood by the *korbanot*** as they were being presented **would engage in** reciting **the account of Creation. As explained,** presenting the ***korban* is akin to the Act of Creation, in its shared characteristic of *beirur* of the good** from evil. footnotes: ⁶⁴ Tikkuney Zohar ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:8:11 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:8:11](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:8:11) וְעַל־כֵּן הָיָה הַקָּרְבָּן נַעֲשֶׂה בַּמִּשְׁכָּן אוֹ בְּבֵית הַמִּקְדָּשׁ, כִּי הַמִּשְׁכָּן וְהַבֵּית־הַמִּקְדָּשׁ הֵם גַּם כֵּן נִבְנִים עַל־יְדֵי בֵּרוּר הַטּוֹב וְכוּ׳ כַּנַּ״ל. וְזֶה בְּחִינַת (דברים ג, כה) ״הָהָר הַטּוֹב הַזּהֶ״ הַנּאֱֶמַר בּבְיֵת הַמִּקְדָּשׁ (עין גטין נו: ובמהרש״א שם). **Sefaria Community Translation:** **Therefore the *korban* was offered** exclusively **in the Mishkan or the Beit HaMikdash.** Presenting a *korban* is an act of *beirur*. **The Mishkan and the Beit HaMikdash likewise** involved *beirur*, as they **were built through *beirur* of the good. A hint to this is the** Torah’s **reference to** the site of **the Beit HaMikdash as “this *good* mountain,”** as it was there that the good was separated from evil.⁶⁵ 56b. Below, Reb Noson will link this to the future Beit HaMikdash in the time of Mashiach (see also note 70). footnotes: ⁶⁵ Gittin ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:8:12 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:8:12](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:8:12) וְזֶה בְּחִינַת פָּרָשַׁת הַאֲזִינוּ שֶׁהָיוּ קוֹרִין אַנְשֵׁי הַמַּעֲמָד. כִּי פָּרָשַׁת הַאֲזִינוּ הִיא הַשִּׁירָה שֶׁהִבְטִיחַ מֹשֶׁה רַבֵּנוּ, שֶׁעַל־יְדֵי הַשִּׁירָה הַזֹּאת לֹא תִשָּׁכַח הַתּוֹרָה, כְּמוֹ שֶׁכָּתוּב (שם לא, כא): ״וְעָנְתָה הַשִׁירָה הַזֹּאת וְכוּ׳״, שֶׁאֲפִלּוּ בְּתַכְלִית הַהַסְתָּרָה, בְּחִינַת (שם לא, יח-יט) ״וְאָנֹכִי הַסְתֵּר אַסְתִּיר ... תִּהְיֶה הַשִּׁירָה לְעֵד״, כִּי הַשִּׁירָה מְרַמֶּזֶת, שֶׁאֲפִלּוּ אִם יִשְׂרָאֵל רְחוֹקִים מְאֹד מֵהַשֵּׁם־יִתְבָּרַךְ בְּתַכְלִית הַהַסְתָּרָה, אַף־עַל־פִּי־כֵן הֵם קְרוֹבִים אֵלָיו יִתְבָּרַךְ, כִּי עֲדַיִן נִמְצָאִים בָּהֶם אֲפִלּוּ בְּהַפְּחוּתִים, נְקֻדּוֹת טוֹבוֹת, וְכַנַּ״ל. **Sefaria Community Translation:** Reb Noson first explained that offering a *korban* is an act of *beirur* since it refines the good points and extracts them from impurity. He then linked this to the *maamad* delegation’s recitation of the Torah’s account of Creation, since Creation itself came about through *beirur* of the good from evil. He will next show that the delegation of Yisraelim also read from *Parashat Haazinu* because that *parashah* too relates to finding and refining good, turning it into melody and song. **This is** also **the idea of *Parashat Haazinu*,** whose **verses the *maamad* delegation would recite. For *Parashat Haazinu* is the song** by which **Moshe Rabbeinu reassured** the Jewish people **that by dint of this song the Torah would never be forgotten, as it is written, “This song will testify [that it will not be forgotten]”**—**even in the greatest concealment, as** when HaShem says, **“I will utterly hide … this song will be a witness.” For the song implies that even if the Jewish people are very far from HaShem,** and so have fallen **into the greatest concealment, they are nevertheless close to Him. Good points can be still found in them, even the lowliest of them.**⁶⁶ footnotes: ⁶⁶ See note 18 above. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:8:13 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:8:13](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:8:13) וזְֶה בְּחִינַת (שם לב, ט-י): ״כִּי חֵלֶק ה׳ עַמּוֹ יַעֲקֹב וְכוּ׳, יִמְצָאֵהוּ בְּאֶרֶץ מִדְבָּר״, שֶׁאֲפִלּוּ בְּאֶרֶץ מִדְבָּר וּבְתֹהוּ מוֹצְאִין ״חֵלֶק ה׳ עַמּוֹ״, הַיְנוּ בְּחִינַת נְקֻדּוֹת טוֹבוֹת, שֶׁהֵם בְּחִינַת ״חֵלֶק ה׳ עַמּוֹ וְכוּ׳״. וְעַל־כֵּן קוֹרִין בְּפָרָשַׁת הַאֲזִינוּ עַל הַקָּרְבָּנוֹת וְכַנַּ״ל. **Sefaria Community Translation:** **This is the import of** the verse in *Haazinu*: **“But HaShem’s portion is His people; Yaakov … He discovered them in a desolate land.” Even in a desolate land and in formlessness, we find “HaShem’s portion is His people.” This alludes to the good points. Conceptually, they are “HaShem’s portion** *inside* **His people”**—that is, the good points are His people’s portion of Godliness. **Therefore they would recite from *Parashat Haazinu* while the sacrifices were being presented,** as it is through bringing the *korban* that the good points undergo *beirur*, as explained above.⁶⁷ footnotes: ⁶⁷ See §6 above. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:8:14 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:8:14](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:8:14) כִּי עַל־כֵּן נִקְרֵאת פָּרָשַׁת הַאֲזִינוּ ״שִׁירָה״, כְּמוֹ שֶׁכָּתוּב: ״וְעָנְתָה הַשִּׁירָה וְכוּ׳״, כִּי מֵהַנְּקֻדּוֹת טוֹבוֹת הַנַּ״ל שֶׁמּוֹצְאִין בְּאֶרֶץ מִדְבָּר וּבְתֹהוּ וְכוּ׳ כַּנַּ״ל, מִזֶּה נַעֲשֶׂה שִׁירָה וְנִגּוּן כַּנַּ״ל. **Sefaria Community Translation:** **Therefore *Parashat Haazinu* is called a “song,” as it is written, “[This] song will testify.” For, as explained above, it is from the good points that we find in a desolate land and in formlessness that songs and melodies are made.** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:8:15 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:8:15](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:8:15) וְאַחַר אֲמִירַת הַקָּרְבָּנוֹת וּקְטֹרֶת, שֶׁהֵם בְּחִינַת שֶׁמְּבָרְרִין וּמוֹצְאִין נְקֻדּוֹת טוֹבוֹת אֲפִלּוּ בַּמַּדְרֵגוֹת הַתַּחְתּוֹנוֹת מְאֹד כַּנַּ״ל, אַחַר־כָּךְ אוֹמְרִים פְּסוּקֵי דְּזִמְרָה, כִּי עַל־יְדֵי הַנְּקֻדּוֹת טוֹבוֹת הַנַּ״ל, עַל־יְדֵי־זֶה נַעֲשִׂין נִגּוּנִים, בְּחִינַת ״אֲזַמְּרָה לֵאלֹהַי בְּעוֹדִי״, ״אֲזַמְּרָה״ דַּיְקָא כַּנַּ״ל. וְזֶה בְּחִינַת פְּסוּקֵי דְּזִמְרָה, שֶׁהֵם בְּחִינַת הַזְּמִירוֹת וְהַנִּגּוּנִים שֶׁנַּעֲשִׂין עַל־יְדֵי שֶׁמְּבָרְרִין וּמוֹצְאִין נְקֻדּוֹת טוֹבוֹת שֶׁבַּמַּדְרֵגוֹת הַתַּחְתּוֹנוֹת כַּנַּ״ל, וְעַל־כֵּן אוֹמְרִים בְּתוֹךְ פְּסוּקֵי דְּזִמְרָה פָּסוּק ״אֲזַמְּרָה לֵאלֹהַי בְּעוֹדִי״ הַנַּ״ל וְכַנַּ״ל. **Sefaria Community Translation:** In the final paragraph of this section, Reb Noson resumes his comparison of the progression of the four parts of Shacharit to the four stages of the good point’s ascent. **And** so, **after reciting** the passages of **the *korbanot* and *ketoret***—**which correspond to finding and refining the good points even on the very lowest levels**—**we then recite** the second section of Shacharit, **Pesukei d’Zimrah.** Selecting **the good points creates melodies, as hinted in** the verse **“*Azamra* to my God with what I still have left,” with the emphasis on “*Azamra*.” This alludes to Pesukei d’Zimrah,**⁶⁸ (פסוקי דזמרה, Verses of Song) and *aZaMRa* (אזמרה, I will sing) **the concept of songs and melodies made by our finding and refining the good points that are on the lowest levels.** *Beirur* of that “little bit” of good enables us to sing and give praise to HaShem. **This is why we say in the Pesukei d’Zimrah the verse “I will sing to my God with what I still have left.”** footnotes: ⁶⁸ Here Reb Noson makes an etymological connection between Pesukei d’ZiMRah ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:9:1 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:9:1](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:9:1) וְאַחַר־כָּךְ אוֹמְרִים בִּרְכַּת קְרִיאַת־שְׁמַע וּמְבָרְכִין לְהַשֵּׁם־יִתְבָּרַךְ עַל חִדּוּשׁ מַעֲשֵׂה בְרֵאשִׁית שֶׁמְּחַדֵּשׁ בְּטוּבוֹ בְּכָל יוֹם תָּמִיד, זֶה בְּחִינַת מַעֲשֵׂה הַמִּשְׁכָּן שֶׁנִּבְנָה מֵהַטּוֹב הַנַּ״ל כַּנַּ״ל, כִּי ״צִיּוּרָא דְּמַשְׁכְּנָא כְּצִיּוּרָא דְּעוֹבָדָא דִּבְרֵאשִׁית״ כַּנַּ״ל. **Sefaria Community Translation:** **PERFECTION OF PRAYER AND SPEECH** Reb Noson now proceeds to the third section of the Shacharit liturgy. Having found and refined the good points by reciting the passages of the *korbanot*, and then turned those points into the songs of Pesukei d’Zimrah, we now recite the blessings of Kriat Shema and the Shema itself. **Next we recite the blessings of Kriat Shema.** In this third part of Shacharit **we bless** and thank **HaShem for the renewal of the Act of Creation,** stating **that “with His good He renews each day, continuously.” This** Act of Creation **corresponds to the construction of the Mishkan, which is built from the aforementioned good** points of the Jewish people.⁶⁹ **This is because,** as taught previously, **“the design of the Mishkan matched the design of the Act of Creation.”** Thus reciting the blessings of Kriat Shema, in which we bless HaShem for His perpetual renewal of the creation, signifies constructing the Mishkan. footnotes: ⁶⁹ See §4 above. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:9:2 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:9:2](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:9:2) וְשָׁם עִקַּר תִּקוּן הַתְּפִלָּה, כְּמוֹ שֶׁכָּתוּב (ישעיה נו, ז-ח): ״כִּי בֵיתִי בֵּית תְּפִלָּה יִקָּרֵא לְכָל הָעַמִּים, נְאֻם ה׳ אֱלֹהִים מְקַבֵּץ נִדְחֵי יִשְׂרָאֵל וְכוּ׳״. כִּי עִקַּר בִּנְיַן בֵּית־הַמִּקְדָּשׁ הוּא עַל־יְדֵי שֶׁהַשֵּׁם־יִתְבָּרַךְ ״מְקַבֵּץ נִדְחֵי יִשְׂרָאֵל״, עַל־יְדֵי שֶׁמּוֹצֵא גַּם בְּהַנִּדָּחִים וְהָאוֹבְדִים נְקֻדּוֹת טוֹבוֹת וּמְקַבֵּץ אוֹתָם אֶל הַקְּדֻשָּׁה, וְעַל־יְדֵי־זֶה הַטּוֹב שֶׁיִּתְקַבֵּץ בְּעֵת בִּיאַת הַגּוֹאֵל בִּמְהֵרָה בְּיָמֵינוּ, עַל־יְדֵי־זֶה יִהְיֶה בִּנְיַן בֵּית־הַמִּקְדָּשׁ, בְּחִינַת ״הָהָר הַטּוֹב הַזֶּה״ כַּנַּ״ל. וְשָׁם עִקַּר תִּקוּן הַתְּפִלָּה כַּנַּ״ל, כִּי עִקַּר הַתְּפִלָּה הוּא רַק עַל־יְדֵי־זֶה, עַל־יְדֵי הַטּוֹב שֶׁמּוֹצְאִין כַּנַּ״ל. **Sefaria Community Translation:** **It is there** in the Mishkan **that the main *tikkun* of prayer takes place, as it is written, “For My House shall be called a house of prayer for all peoples. Thus declares God, HaShem, Who gathers in the outcasts of Israel.” For the Beit HaMikdash,** the “house of prayer for all peoples,” **is essentially constructed as a result of HaShem gathering in “the outcasts of Israel”**—**through His finding the good points even in the outcasts and those who have gone astray, and gathering up** those points **into holiness. The** future **Beit HaMikdash will** also **be built from this good, which will be gathered up** entirely **with the coming of Mashiach, may it happen soon in our days. This is the significance of** the site of the Beit HaMikdash being called **“this *good* mountain.”**⁷⁰ 3:5), Rashi says that this refers to the Beit HaMikdash, as in “this *good* mountain.” In LM I, 81, Rebbe Nachman teaches that “mountain” refers to none other than the site of the Beit HaMikdash, as the Torah states, “this good mountain and the Lebanon.” See also Maharsha on *Bava Kama* 55a, s.v. *haro’eh et*. **Prayer is most rectified** and has its greatest ascent when recited **there, since the essential** *tikkun* of **prayer is** achieved **only through this,** the process of gathering up all **the good** points **that we find.** footnotes: ⁷⁰ Commenting on the words “His good in the end of days” (Hoshea ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:9:3 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:9:3](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:9:3) וְעַל־כֵּן קֹדֶם הַתְּפִלָּה אוֹמְרִים קָרְבָּנוֹת וּפְסוּקֵי דְּזִמְרָה, דְּהַיְנוּ שֶׁמְּבָרְרִין הַנְּקֻדּוֹת טוֹבוֹת וְכוּ׳, וּמִזֶּה נַעֲשֶׂה נִגּוּנִים וּזְמִירוֹת כַּנַּ״ל, וְאַחַר־כָּךְ בּוֹנִין מִזֶּה מִשְׁכָּן, שֶׁשָּׁם עִקַּר תִּקוּן הַתְּפִלָּה. וְזֶה בְּחִינַת בִּרְכוֹת קְרִיאַת שְׁמַע, שֶׁהֵם בְּחִינַת הֵיכָלוֹת דִּקְדֻשָּׁה (זהר פקודי רס:), בְּחִינַת מִשְׁכָּן, בְּחִינַת בֵּית־הַמִּקְדָּשׁ, שֶׁהֵם הֵם הֵיכָלוֹת דִּקְדֻשָּׁה. וְעַל־כֵּן אוֹמְרִים אָז: ״וּבְטוּבוֹ מְחַדֵּשׁ בְּכָל יוֹם תָּמִיד מַעֲשֵׂה בְרֵאשִׁית״, כִּי ״צִיּוּרָא דְּמַשְׁכְּנָא כְּצִיּוּרָא דְּעוֹבָדָא דִּבְרֵאשִׁית״ כַּנַּ״ל. **Sefaria Community Translation:** **And so, before** we can recite **the** Shemoneh Esrei **prayer, we recite** the passages of ***korbanot* and *Pesukei d’Zimrah***—**that is, we refine the good points, and this creates the songs and melodies** we sing in praise of HaShem. **After that, from these** good points **we build a *mishkan*, where the primary *tikkun* of prayer takes place. This is the significance of the blessings of Kriat Shema, termed “the** Supernal **Chambers of Holiness”** in Kabbalah.⁷¹ II, 260b; *Eitz Chaim* 46:2. In *Shaar HaKavanot*, *Drushei HaKaddish* 1, the Arizal identifies the blessings associated with Kriat Shema with the seven (primary) Chambers of Holiness of Beriah, the World of Creation. This **corresponds to the Mishkan and the Beit HaMikdash, which are the actual Chambers of Holiness** in this world. **Thus we say at that time,** in the blessing of *Yotzer Ohr*, **“With His good He renews each day, continuously, the Act of Creation.”** This alludes to the *mishkan* that we construct, **for, as mentioned above, “the design of the Mishkan matched the design of the Act of Creation.”** Thus by constructing these Chambers of Holiness we rouse and renew the work of Creation. footnotes: ⁷¹ Zohar ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:9:4 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:9:4](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:9:4) וּמִשָּׁם, מִבְּחִינַת הַמִּשְׁכָּן, מְקַבְּלִין הַתִּנּוֹקוֹת הֶבֶל פִּיהֶם שֶׁאֵין בּוֹ חֵטְא. וְזֶה בְּחִינַת קְרִיאַת שְׁמַע, בּחְִינתַ (דברים ו, ז): ״וְשִׁנַּנְתָּם לְבָנֶיךָ וְכוּ׳ וְלִמַּדְתֶּם אוֹתָם אֶת בְּנֵיכֶם לְדַבֵּר בָּם וְכוּ׳״ (שם יא, יט), כִּי עִקַּר בְּחִינַת קְרִיאַת שְׁמַע, הוּא מִבְּחִינַת הַטּוֹב שֶׁנִּתְבָּרֵר כַּנַּ״ל. **Sefaria Community Translation:** Having explained the purpose of the blessings of Kriat Shema, Reb Noson now turns to the passages of the Shema, beginning by clarifying the mitzvah of teaching Torah to one’s children, as mentioned there. **And from there**—**from the Mishkan** built out of the good points of the Jewish people—**the little schoolchildren receive the undefiled breath of their mouths.**⁷², Reb Avraham Chazan explains that when a *tzaddik* reveals a person’s good points, that person’s sins are forgiven. He is then like a young schoolchild and can begin to study Torah and serve HaShem anew, with the purity of undefiled breath. Elsewhere, Rebbe Nachman links the schoolchildren’s pure Torah study with the *keruvim* in the Mishkan (see LM I, 37:4), which had the faces of young children (see *Sukkah* 5b). HaShem’s call to Moshe, “*Vayikra*” (see note 10 above), thus emerged from between the Mishkan’s *keruvim*—i.e. as the voice of the Torah, which is intrinsically bound with the voice of the young children who study it (*Biur HaLikutim* on LM I, 282, s.v. *ve-da*). **This idea is expressed in Kriat Shema** by the verses **“You shall teach them repeatedly to your children” and “Teach your children to speak them.” For,** as we will see next, the *yichud*, unification, we effect by reciting **Kriat Shema stems primarily from the good that has been refined.** footnotes: ⁷² See §1 and note 9 above. In Biur HaLikutim ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:9:5 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:9:5](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:9:5) וְעַל־יְדֵי־זֶה נִתְיַחֵד קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ עַל־יְדֵי הַעֲלָאַת מַיִין נוּקְבִין, שֶׁמִּתְפָּאֶרֶת הַשְּׁכִינָה, כִּבְיָכוֹל: ״חֲזִי בַּמֶּה בְּרָא קָאָתֵינָא לְגַבָּךְ״ (זהר ויקרא יג.). **Sefaria Community Translation:** **Through this** *beirur* of the good points, **HaKadosh Barukh Hu and His Shekhinah are brought into *yichud***⁷³. This is the mystical process whereby man’s devotions bring about the manifestation of Godliness in the creation. The antithesis of this unification is the concealment of Godliness brought about by humanity’s sins, which produces, as it were, a separation between the transcendent and immanent aspects of Divine influence. The Shekhinah is then said to reside in the darkness of exile. Nevertheless, our prayers and the *mitzvot* we perform in the service of HaShem have the power to undo the concealment, end the state of exile, and reinstate *yichud*. This is the basis for the custom of readying oneself to pray or perform some mitzvah by reciting the words “For the sake of the unification of HaKadosh Barukh Hu and His Shekhinah … behold, I am prepared and ready to perform the mitzvah of…” **via** an arousal from below **elevating *mayim nukvin*.**⁷⁴, lit. “masculine waters”) and an ascending force (*mayin nukvin*, lit. “feminine waters”). (See LM I, 185, note 12, for the meaning of “waters” in this connection.) The spiritual energy that ascends from below is the consequence of an arousal from below (*it’aruta d’litata*)—namely man’s fulfillment of HaShem’s will below, in this world, through Torah study, keeping the *mitzvot*, and prayer (here, the Kriat Shema). Typically, this ascent of energy elicits a reciprocal arousal from above (*it’aruta d’li’eila*), so that *shefa*, an inflow of Divine benevolence, descends for the benefit of mankind and the world. This is **when the Shekhinah prides Herself** before HaKadosh Barukh Hu, **as it were,** saying, **“See what a child I bring to You.”**⁷⁵ (III, 13a) metaphorically depicts the raising of *mayin nukvin* and the reciprocal descent of *mayin dukhrin* as a mother who displays her wellcared- for child to her husband, proudly demonstrating how she has nurtured and developed the treasure he has entrusted to her. “See what a child I bring to you,” she says. This naturally gains her husband’s favor and motivates him to unite with her to share more of his bounty. In the context of Reb Noson’s discourse, the raising of *mayin nukvin* is the Shekhinah taking pride in the souls of the Jewish people. She displays Her “children” to HaKadosh Barukh Hu, as it were, and the supernal yearning that this awakens occasions their *yichud* and the subsequent flow of *mayin dukhrin* (*shefa*) that He transfers into her care. footnotes: ⁷³ In kabbalistic teaching, the unification of HaKadosh Barukh Hu, the masculine aspect of HaShem, with the Shekhinah, the feminine aspect, is known as yichud ⁷⁴ Kabbalah speaks of two complementary energies in the universe, a descending force (mayin dukhrin ⁷⁵ The Zohar ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:9:6 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:9:6](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:9:6) וְכָל זֶה עַל־יְדֵי מַה שֶּׁמּוֹצְאִין נְקֻדּוֹת טוֹבוֹת אֲפִלּוּ בְּפוֹשְׁעֵי יִשְׂרָאֵל, כִּי זֶה בְּחִינַת הַעֲלָאַת מַ״ן -לְהַעֲלוֹת הַקְּדֻשָּׁה מֵעִמְקֵי עִמְקֵי הַקְּלִפּוֹת, וּבָזֶה מִתְפָּאֶרֶת בְּיוֹתֵר וְיוֹתֵר, כִּי זֶה עִקַּר כְּבוֹד הַשֵּׁם־יִתְבָּרַךְ, כְּמוֹ שֶׁכָּתַב רַבֵּנוּ זַ״ל כַּמָּה פְּעָמִים (סימנים י, יד), כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר (יתרו סט.): ״כַּד אָתֵי יִתְרוֹ דַּיְקָא כְּדֵין אִסְתַּלֵק וְאִתְיַקֵּר שְׁמָא דְקֻדְשָׁא בְּרִיךְ הוּא עֵילָא וְתַתָּא״, כִּי דַּיְקָא כְּשֶׁנִּתְרוֹמְמוּ וְנִתְעַלּוּ הַנְּקֻדּוֹת טוֹבוֹת שֶׁהָיוּ מֻנָּחִים לְמַטָּה מְאֹד, בָּזֶה דַּיְקָא מִתְפָּאֶרֶת הַשְּׁכִינָה, כִּבְיָכוֹל, בְּיוֹתֵר. **Sefaria Community Translation:** **All of this comes about by dint of our finding good points even in Jewish sinners. For this is the concept of elevating the *mayim nukvin*: to elevate the** fallen sparks of **holiness from the deepest depths of the *kelipot*.** The Shekhinah **takes exceptional pride in this, because HaShem’s glory is most exalted** precisely when that which was furthest from Him draws closer. **Rebbe Nachman addresses this point a number of times in his writings,**⁷⁶ **as does the *Zohar*,** which teaches, **“It was precisely when** the idolatrous priest **Yitro came** to join the Jewish people **that the Name of HaKadosh Barukh Hu was exalted and glorified above and below.”**⁷⁷ 1) states: There was not a form of idolatry that Yitro did not worship. Yet it was precisely Yitro who came and pronounced HaShem’s greatness, that “He is greater than any god” (*Tehillim* 135:5), thereby exalting His glory on high and in this world. See also *Zohar* II, 69a. **For it is specifically when the good points that were embedded in the lowest levels are raised up and elevated that the Shekhinah is, so to speak, proudest.** footnotes: ⁷⁶ See for example LM I, 10:2 and 14:2. ⁷⁷ The Midrash (Mekhilta, Yitro ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:9:7 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:9:7](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:9:7) וְעַל־יְדֵי־זֶה נִתְיַחֵד קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ, בְּחִינַת ״ה׳ אֱלֹהֵינוּ ה׳ אֶחָד״, כַּיָּדוּעַ. וְזֶה בְּחִינַת (שמות כו, ו): ״וְהָיָה הַמִּשְׁכָּן אֶחָד״, שֶׁנִּכְלָלִין כָּל הַנְּקֻדּוֹת טוֹבוֹת בְּאַחְדּוּתוֹ יִתְבָּרַךְ. **Sefaria Community Translation:** **As a result of this, HaKadosh Barukh Hu and His Shekhinah are unified, as expressed in** the opening verse of Kriat Shema, **“[Hear O Israel,] HaShem is our God, HaShem is One.”**⁷⁸, where the Arizal teaches that the words “*YHVH Eloheinu YHVH”* signify a great unification., ⁷⁹ II, 161b, that the inter-inclusion of the two Holy Names *YHVH* and *Eloheinu* indicates the unity of all that exists. **This** same unity manifested in the Mishkan, **as expressed by** the verse **“The Mishkan will be one.”**⁸⁰ II, 162b. See also *Tolaat Yaakov: Sod Emet VeYatziv*. Through the Mishkan, **all the good points,** which are the sparks of Godliness in each Jew, **become encompassed in His Oneness.** footnotes: ⁷⁸ See Shaar HaKavanot, Shaar Kriat Shema ⁷⁹ See Zohar ⁸⁰ Zohar ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:9:8 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:9:8](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:9:8) וְאָז מַתְחִילִין לְהִתְפַּלֵּל הַתְּפִלָּה שֶׁל שְׁמוֹנֶה עֶשְׂרֵה, וּמַתְחִילִין: ״אֲדֹנָי שְׂפָתַי תִּפְתָּח וְכוּ׳״. כִּי עַל־יְדֵי כָּל הַנַּ״ל, עַל־יְדֵי־זֶה דַּיְקָא יְכוֹלִין לְהִתְפַּלֵּל, עַל־יְדֵי שֶׁמּוֹצְאִין הַטּוֹב וְעוֹשִׂין מִשְׁכָּן וְכוּ׳, כַּנַּ״ל. וְאָז יְכוֹלִין לִפְתֹּחַ פֶּה לְדַבֵּר, כִּי זֶה עִקַּר עֲלִיַּת הַטּוֹב שֶׁיַּעֲלֶה לִבְחִינַת דִּבּוּר, וְעַל־כֵּן מְבַקְּשִׁין עַל זֶה: ״אֲדֹנָי שְׂפָתַי תִּפְתָּח וְכוּ׳״. **Sefaria Community Translation:** **And then,** after reciting the Shema, we **begin to pray the Shemoneh Esrei prayer, commencing with** the words “**My God, open my lips …” For it is specifically as a result of all that has been mentioned above that we are able to pray. Having found the good** points, **built a *mishkan*,** and brought HaKadosh Barukh Hu and His Shekhinah into *yichud*, **we can open our mouths to speak** words of holiness. **This is the main ascent of the good**—**namely that it rises up to the dimension of *dibbur*. And so it is this that we** now **request: “My God, open my lips [that my mouth may declare Your praise].”** Reb Noson has shown that the order of Shacharit parallels the ascent of the good points. By reciting the passages of *korbanot* we find and refine the good points that exist in every Jew. This good becomes the songs and melodies we sing to HaShem in Pesukei d’Zimrah. Next we recite the blessings of Kriat Shema, which correspond to the “chambers of holiness,” the *mishkanot* that we build from the good points. We follow this by reciting the Kriat Shema itself, so that through the *yichud* we effect between HaKadosh Barukh Hu and His Shekhinah, the good becomes encompassed in HaShem’s Oneness. As a result, the good points become perfected *dibbur*—namely our ability to express ourselves in the holy words of prayer. We begin by asking HaShem to open our lips so that we might recite the Shemoneh Esrei, praising Him and entreating Him for all our needs. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:10:1 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:10:1](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:10:1) וְזֶה בְּחִינַת לְבִישַׁת בְּגָדִים, שֶׁצָּרִיךְ לֶאֱחוֹז הַמַלְבּוּשׁ בְּצַד יָמִין, וּלְעוֹלָם יַגְבִּיר הַיָּמִין עַל הַשְּׂמֹאל (שלחן ערוך ארח חיים, סימן ב׳ סעיף ד׳, מגן אברהם סעיף קטן ג). כִּי הָעִקָּר תָּלוּי בִּבְחִינַת יָמִין, דְּהַיְנוּ עַל־יְדֵי שֶׁמַּטֶּה כְּלַפֵּי חֶסֶד וּמוֹצֵא בְּעַצְמוֹ אֵיזֶה נְקֻדּוֹת טוֹבוֹת, וְעַל־יְדֵי־זֶה מִתְעוֹרֵר מֵהַשֵּׁנָה, כַּנַּ״ל, וְעַל־יְדֵי־זֶה נַעֲשִׂין לְבוּשִׁין לְהַלְבִּישׁ אֶת נִשְׁמָתוֹ, שֶׁהָיְתָה עֲרֻמָּה עַד עַכְשָׁיו, כָּל זְמַן שֶׁלֹּא נִתְגַּלָּה הַטּוֹב בְּעֵת שֶׁהָיָה בִּבְחִינַת שֵׁנָה. **Sefaria Community Translation:** **DRESSING THE BODY, DRESSING THE SOUL** Reb Noson next shows how waking up from sleep to rouse the good points from spiritual slumber relates to another of our morning activities: getting dressed. When dressing, Jewish law requires that we give priority to the right side. The Arizal explains that a person should take hold of the garment with both hands and then shift it to his right hand. After that, he should transfer the left side of the garment to his left hand. In all of this he should have in mind that initially all things need to be encompassed in the right side, after which the right side provides for the left. **This** rousing and refining of the good points **is also implicit in** the laws of **getting dressed** each morning.⁸¹ 2:4; also *Magen Avraham* 2:3 and *Eliyahu Rabbah* 2:3. **One should** initially **hold the garment towards** his **right side** and begin dressing. Afterwards, he passes the garment to his left side to clothe himself there. This is in accordance with the principle that **“one should always empower the right over the left.”**⁸²; *Pri Eitz Chaim, Shaar HaTefillah* 2. The underlying idea here is that **the fundamental** of any beginning **depends on** beginning with **the right,** the side of Chesed.⁸³ as lying along three parallel vertical axes. Chesed (Loving-kindness) is situated along the right axis of this configuration (see Charts, p. 252). **This means that as a result of his inclining towards *chesed* and finding in himself some good points, a person wakes himself up from** spiritual **slumber. This** in turn **creates garments to clothe his soul,**⁸⁴. In §2 above, Reb Noson identifies the good point as “some mitzvah or good thing” through which the soul of a Jew becomes “bound in unity with HaShem.” **which until now**—**prior to the revelation of his good points, while he was as yet in a state of spiritual sleep**—**had been “naked.”** footnotes: ⁸¹ See Shulchan Arukh, Orach Chaim ⁸² Shaar HaKavanot, Drush Birkhot HaShachar ⁸³ Kabbalah depicts the sefirot ⁸⁴ These garments are the mitzvot ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:10:2 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:10:2](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:10:2) וְזֶהוּ בְּחִינַת בִּרְכַּת ״מַלְבִּישׁ עֲרֻמִּים״ שֶׁמְּבָרְכִין בְּשַׁחֲרִית, כַּמּוּבָא. כִּי עַל־יְדֵי הַנְּקֻדּוֹת טוֹבוֹת שֶׁנִּתְגַּלִּין, שֶׁהֵם בְּחִינַת (ישעיה מט, ג): ״ישְִׂרָאֵל אֲשֶׁר בּךְָ אֶתְפּאָָר״, כּיִ בּהֶָם מִתְפּאֵָר הַשֵּׁם־יתְִבּרַָךְ, כִּבְיָכוֹל כַּנַּ״ל, עַל־יְדֵי זֶה נַעֲשִׂין לְבוּשִׁין, בְּחִינַת בִּגְדֵי פְּאֵר, בִּגְדֵי כָּבוֹד. **Sefaria Community Translation:** **This is the reason brought** in kabbalistic teaching **for the blessing “Who clothes the naked” that we recite in the morning.**⁸⁵, *Drush Birkhot HaShachar*, the Arizal teaches: On account of a person’s sins, his soul loses its garment of holiness and is instead garbed in impurity and filth. At night a person entrusts his soul with Malkhut on high, in the mystery of “In Your hand I entrust my spirit” (*Tehillim* 31:6), and Malkhut renews it, in the mystery of “They are renewed in the mornings” (*Eikhah* 3:23). Anyone whose garment was taken has it returned to him. This is the reason for the blessing “Who clothes the naked.” It was instituted for anyone who at night was stripped of his garment of holiness, but now, in the morning, has received it back entirely renewed. **For** as explained previously, **by revealing the good points**—**which are alluded to in** the verse “**Israel, in you *etpa’er*,” for HaShem takes pride in them, as it were**—**one creates garments, the concept of raiment of *pe’er*, raiment of glory** for the soul.⁸⁶ with splendor and the supernal colors. The connection he adds here to garments, raiment for the soul, can be found in the *Zohar* (I, 217a), which teaches, “Make holy garments for your brother Aharon, for glory and for *tiferet* (splendor)” (*Shemot* 28:2)—i.e. garments in which the supernal colors appear. footnotes: ⁸⁵ In Shaar HaKavanot ⁸⁶ See §4 above, where Reb Noson links pe’er ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:10:3 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:10:3](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:10:3) וְזֶה בְּחִינַת צִיצִית וּתְפִלִּין, שֶׁהֵם בְּחִינַת לְבוּשִׁין דְּנִשְׁמָתָא, בְּחִינַת ״כִּי הִוא כְסוּתֹה לְבַדָּהּ הִוא שִׂמְלָתוֹ לְעֹרוֹ״ (שמות כב, כו) – ״דָּא צִיצִית וּתְפִלִּין״ (זהר בראשית כג:), שֶׁהֵם נעַשֲִׂין מֵהַנּקְֻדּוֹת טוֹבוֹת שֶׁמִּתְבָּרְרִין בַּלַּיְלָה בִּבְחִינָה הַנַּ״ל, כַּמּוּבָן בַּסְּפָרִים. **Sefaria Community Translation:** **This** raiment of splendor and honor **refers to *tzitzit* and *tefillin*, which are the soul’s clothing, as in “This alone is his covering, the garment for his skin.”** Although the verse refers to a garment taken as security for a loan, which must be returned each evening to its owner, the *Zohar* teaches that **this is** also an allusion to ***tzitzit* and *tefillin*.**⁸⁷ I, 23b. See also *Tikkuney Zohar* #21, p. 55b, that *tzitzit* are “his covering” and *tefillin* are “the garment for his skin.” **These** spiritual garments **are** Israel’s raiment of *pe’er* **made from the good points that are refined during the night in the manner described above,** and **as can** now **be understood in the works** of kabbalistic teaching.⁸⁸ 7, the Arizal teaches that the spiritual light emanating from the *tefillin* that a person dons in the morning derives from his worship of HaShem in the night. Here Reb Noson links this idea with *beirur* of the good points. footnotes: ⁸⁷ Zohar ⁸⁸ In Shaar HaKavanot, Drushei Tefillin ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:10:4 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:10:4](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:10:4) נִמְצָא, שֶׁעִקַּר בְּחִינַת לְבוּשִׁין, בְּחִינַת בִּגְדֵי פְּאֵר, כְּלָלִיּוּת הַגְּוָנִין, נַעֲשִׂין מִבְּחִינַת הַנְּקֻדּוֹת טוֹבוֹת שֶׁמִּתְבָּרְרִין, שֶׁהֵם בְּחִינַת כְּלָלִיּוּת הַגְּוָנִין כַּנַּ״ל. וְעַל־כֵּן צְרִיכִין לְהַגְבִּיר הַיָּמִין בִּשְׁעַת לְבִישָׁה, כִּי כָּל זֶה נִמְשָׁךְ מִבְּחִינַת יָמִין, עַל־יְדֵי שֶׁמַּטֶּה כְּלַפֵּי חֶסֶד, שֶׁעַל־יְדֵי־זֶה מוֹצֵא נְקֻדּוֹת טוֹבוֹת וְכוּ׳, וְעַל־יְדֵי־זֶה נַעֲשִׂין לְבוּשִׁין כַּנַּ״ל. **Sefaria Community Translation:** **It follows that the** soul’s **primary garments**—**the clothes of splendor, the inclusion of all colors**⁸⁹—**are made from the refined good points, which** similarly **include all the colors, as discussed above.**⁹⁰ **This is why, when dressing, it is necessary to empower the right** side. **For all** clothing for the soul **is derived from the concept of the right. By inclining** to the right, **towards *chesed*, and so finding the good points, garments are made.** When a person is spiritually asleep, his soul is said to be naked. Reb Noson has explained that in order to create garments to clothe his soul, he must uncover his good points. Therefore, when dressing, we begin with the right, favoring the side of loving-kindness in order to reveal the good and garb the soul in holiness. A Jew’s most splendid garments are his *tzitzit* and *tefillin*. Made from the good refined by serving HaShem in the night, the *tzitzit* and *tefillin* that a person dons in the morning are themselves raiment of splendor that envelop his soul and make him the object of HaShem’s pride. footnotes: ⁸⁹ See note 26 above. ⁹⁰ In §4, Reb Noson explained that, conceptually, it was their good points that the Jewish people contributed for the construction of the Mishkan. Each good point has its own unique color; together, they form the complete spectrum of colors. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:11:1 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:11:1](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:11:1) וְכָל בִּרְכַּת הַשַּחַׁר מְרַמֵּז עַל זֶה, שֶׁמְּשַׁבֵּחַ לְהַשֵּׁם־יִתְבָּרַךְ שֶׁעֲזָרוֹ לִמְצאֹ בְּעַצְמוֹ נְקֻדּוֹת טוֹבוֹת כְּדֵי שֶׁיִּתְעוֹרֵר מִשְּׁנָתוֹ וּנְפִילָתוֹ. **Sefaria Community Translation:** **THE MORNING BLESSINGS⁹¹ (Hebrew edition), a note appears in place of *Birkhot HaShachar* 2 indicating that the text of that discourse on the morning blessings has been incorporated into *Hashkamat HaBoker* 1. That text constitutes §11 here.** Here Reb Noson turns to another of our morning activities: reciting the morning blessings. He will show that through these daily blessings we praise HaShem and thank Him for enabling our souls to genuinely wake up. **All the morning blessings hint to this, as** through these blessings **a person praises HaShem for having helped him find his good points so that he might wake up from his slumber and spiritual fall.** footnotes: ⁹¹ In Likutey Halakhot ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:11:2 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:11:2](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:11:2) וְזֶהוּ בְּחִינַת ״הַנּוֹתֵן לַשֶּׂכְוִי בִּינָה לְהַבְחִין בֵּין יוֹם וּבֵין לָיְלָה״, כִּי הַנְּקֻדָּה טוֹבָה הִיא בְּחִינַת יוֹם, וְהָרַע הוּא בְּחִינַת לַיְלָה וְחשֶׁךְ, וְעַל־יְדֵי שֶׁמּוֹצֵא הַנְּקֻדּוֹת טוֹבוֹת וַאֲזַי נִבְדַּל הָרַע, וַאֲזַי מַבְדִּיל בֵּין יוֹם וּבֵין לָיְלָה. וְזֶה בְּחִינַת ״לְהַבְחִין בֵּין יוֹם וְכוּ׳״. **Sefaria Community Translation:** **This is the significance of** the morning blessing **“Who gives the heart understanding to distinguish between day and night.” The good point** shines **like** the light of **day, whereas evil corresponds to night and darkness. By finding** and rousing **the good points, the evil is accordingly separated out** from the good. **Consequently, one separates day from night, as in “to distinguish between day [and night].”** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:11:3 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:11:3](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:11:3) וְזֶה בְּחִינַת: ״שֶׁלֹּא עָשַׂנִי גּוֹי וְכוּ׳״, כִּי אִם לֹא הָיָה מוֹצֵא בְּעַצְמוֹ הַנְּקֻדָּה טוֹבָה – הָיָה יָכוֹל לִפּוֹל לְגַמְרֵי, חַס וְשָׁלוֹם, וְהָיָה נַעֲשָׂה גּוֹי, חַס וְשָׁלוֹם, וְעַכְשָׁיו עַל־יְדֵי שֶׁנִּתְעוֹרֵר וְנִתְחַזֵּק עַל־יְדֵי שֶׁעֲזָרוֹ הַשֵּׁם־יִתְבָּרַךְ לִמְצֹא בְּעַצְמוֹ נְקֻדָּה טוֹבָה כַּנַּ״ל, עַל־כֵּן הוּא מוֹדֶה וּמְשַׁבֵּחַ לְהַשֵּׁם־יִתְבָּרַךְ ״שֶׁלֹּא עָשַׂנִי גּוֹי״. **Sefaria Community Translation:** **A similar distinction** can be found in the blessing **“Who did not make me a non-Jew”** (who must keep only seven basic *mitzvot*). **For if a person cannot find the good point inside himself, he could fall away completely, *chas ve-shalom*, and so become** like **a non-Jew** in respect to his *mitzvah* observance. **But now that he has woken up and strengthened himself as a result of HaShem having helped him find a good point inside himself, he therefore thanks and praises HaShem “that He did not make me a non-Jew.”** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:11:4 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:11:4](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:11:4) וְזֶה בְּחִינַת: ״פֹּקֵחַ עִוְּרִים״, ״מַתִּיר אֲסוּרִים״, ״זֹקֵף כְּפוּפִים״, כִּי מִתְּחִלָּה בְּעֵת שְׁנָתוֹ וּנְפִילָתוֹ הָיָה בִּבְחִינַת עִוֵּר הַמְגַשֵּׁשׁ בַּאֲפֵלָה, וְהָיָה בְּבֵית הָאֲסוּרִים מַמָּשׁ, וְהָיָה כָּפוּף וְכוּ׳, וְעַכְשָׁיו עַל־יְדֵי הַנְּקֻדָּה טוֹבָה שֶׁמָּצָא בְּעַצְמוֹ עַל־יְדֵי שֶׁפָּקַח ה׳ אֶת עֵינָיו, עַל־יְדֵי־זֶה נִתַּר מֵאֲסוּרָיו וְנִזְקַף מִכְּפִיפָתוֹ וְכוּ׳, כִּי עַל־יְדֵי־זֶה זוֹכֶה בֶּאֱמֶת לָצֵאת מִכַּף חוֹבָה לְכַף זְכוּת וְלָשׁוּב בִּתְשׁוּבָה כַּנַּ״ל. **Sefaria Community Translation:** **This applies as well to** the blessings **“Who opens the eyes of the blind,” “Who releases the bound,”** and **“Who straightens those bent over.” Initially, when a person was in** a state of spiritual **sleep and descent, he was like a blind man groping in the dark. He was literally imprisoned** by his sins, **bent over** by the weight of his despair. **But now, through the good point that he found inside himself because HaShem opened his eyes, he is released from his bonds and stands erect. Through this** finding of the good point **he becomes genuinely worthy of moving from a position of guilt to a position of merit, and of returning to HaShem in repentance.** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:11:5 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:11:5](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:11:5) וְכֵן שְׁאָר הַבְּרָכוֹת כֻּלָּם מְרַמְּזִין עַל זֶה. וְזֶהוּ שֶׁמְּסַיֵּם: ״הַנּתֵֹן לַיָּעֵף כּחַֹ״ – שֶׁנָּתַן לוֹ כּחַֹ בְּתוֹךְ עֲיֵפָתוֹ הַגְּדוֹלָה שֶׁיוּכַל עֲדַיִן לְהִתְעוֹרֵר מִשְּׁנָתוֹ. **Sefaria Community Translation:** **Similarly, all the rest of the morning blessings hint to this** finding of the good point. **Thus** another of the blessings **concludes, “Who gives strength to the weary.”** With this a person acknowledges **that** HaShem **has given him strength so that despite his great weariness**—that is, despite his feelings of despair and disconnectedness—**he is still able to wake up from his sleep.** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:11:6 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:11:6](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:11:6) וְזֶהוּ: ״הַמַּעֲבִיר שֵׁנָה מֵעֵינָי וְכוּ׳״ וְכַנַּ״ל. וְכָל זֶה עַל־יְדֵי הַחֶסֶד כַּנַּ״ל, וְזֶהוּ שֶׁחוֹתֵם: ״הַגּוֹמֵל חֲסָדִים טוֹבִים״, כִּי הַכֹּל עַל־יְדֵי הַחֶסֶד, בְּחִינַת בֹּקֶר דְּאַבְרָהָם, עַל־יְדֵי שֶׁמַּטֶּה כְּלַפֵּי חֶסֶד, כַּנַּ״ל. **Sefaria Community Translation:** **This is also** implicit in the final blessing, which begins, **“Who removes sleep from my eyes.”** We thank HaShem daily for delivering us from the darkness of night and rousing us from spiritual slumber. **All such** waking up, **as we have seen, comes about as a result of** inclining towards ***chesed*** and judging favorably.⁹² **Therefore** the morning blessings **close with “Who bestows good *chasadim*.” For all** that we have said about finding the good points and waking up from spiritual sleep comes about **as a result of kindness, the concept of “the morning of Avraham.” By inclining towards kindness,** Avraham revealed all the good points and so brought everyone closer to HaShem.⁹³ footnotes: ⁹² Reb Noson explained this in §5 above. ⁹³ See §5 and note 32 above. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:1 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:1](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:12:1) וְזֶה בְּחִינַת אַרְבַּע פָּרָשִׁיּוֹת. **Sefaria Community Translation:** **THE ARBA PARASHIYOT** Thus far, Reb Noson has discussed the deeper meaning of rising in the morning, of getting dressed, of donning *tzitzit* and *tefillin*, and of reciting the morning blessings. We have seen how each of these acts relates to judging oneself favorably, finding one’s good points, and waking up spiritually. Reb Noson next turns his attention to the four special Torah readings known as the *Arba Parashiyot*—*Parashat Shekalim*, *Parashat Zakhor*, *Parashat Parah*, and *Parashat HaChodesh*. These readings too have as their underlying theme the concept of waking up from spiritual slumber. **This** finding of the good points **also relates to the *Arba Parashiyot*,** the four special Torah passages read on four separate *Shabbatot* during the month of Adar.⁹⁴ are the four Torah passages appended, as the *maftir*, to the weekly Shabbat Torah reading in the month of Adar (see *Mishnayot, Megillah* 3:4), two before the Purim holiday and two after it. Each of these special passages is explained more fully in separate notes below. footnotes: ⁹⁴ The Arba Parashiyot ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:2 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:2](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:12:2) פָּרָשַׁת שְׁקָלִים – בְּחִינַת צְדָקָה, כִּי צְדָקָה זֶה בְּחִינַת (מיכה ז, כ) ״חֶסֶד לְאַבְרָהָם״, שֶׁעָשָׂה צְדָקָה וָחֶסֶד עִם כָּל הָעוֹלָם, שֶׁעַל־יְדֵי־זֶה יְכוֹלִין לִמְצֹא הַנְּקֻדּוֹת טוֹבוֹת כַּנַּ״ל. **Sefaria Community Translation:** On the first Shabbat we read ***Parashat Shekalim*,** which speaks of the half-*shekel* contribution to the Mishkan, **corresponding to the concept of *tzedakah*.**⁹⁵ (*Shemot* 30:11-16) is read on the first Shabbat of Adar (or on the preceding Shabbat if that is the day the congregation blesses the new moon). Taken from the Torah portion of *Ki Tisa*, it recalls the census of the Jewish people taken after their redemption from Egypt. Because the Torah forbids counting the Jews in the normal manner, each adult male was required to donate a half-*shekel* (the common currency of the time) for the construction and maintenance of the Mishkan. The coins were then counted instead of the people. Nowadays, we read *Parashat Shekalim* in commemoration of that earlier obligation. *Parashat Shekalim* thus alludes to finding one’s good points, **because *tzedakah*** is a component of *chesed*, **as indicated by** the verse “***chesed* to Avraham.” For** Avraham **performed *tzedakah* and *chesed* with the entire world, through which it is possible to find the good points** in everyone, **as we have already seen.**⁹⁶ footnotes: ⁹⁵ Parashat Shekalim ⁹⁶ See §5 above. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:3 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:3](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:12:3) וזְֶה בְּחִינַת (ישעיה מא, ב): ״צֶדֶק יִקְרָאֵהוּ לְרַגְלוֹ״, שֶׁעַל־יְדֵי צְדָקָה יְכוֹלִין לִקְרֹא אֶת הַטּוֹב שֶׁנּוֹפֵל בַּמַּדְרֵגָה הַתַּחְתּוֹנָה, בִּבְחִינַת רַגְלִין, בִּבְחִינַת (רות ג, ז): ״וַתְּגַל מַרְגְּלוֹתָיו וַתִּשְׁכָּב״. וְכֵן מְרֻמָּז בְּדִבְרֵי רַבֵּנוּ זַ״ל בְּמָקוֹם אַחֵר (לקוטי מוהר״ן חלק א׳ סימן יז): שֶׁעַל־יְדֵי צְדָקָה מְעוֹרְרִין הַטּוֹב שֶׁנֶּעֱלָם וְנִסְתָּר בִּמְקוֹמוֹת הָרְחוֹקִים מֵהַשֵּׁם־יִתְבָּרַךְ. **Sefaria Community Translation:** **This** connection between *tzedakah* and finding the good points **is indicated in** the verse about Avraham, who **“would call *tzedek* to his foot.”** This teaches that **through *tzedakah* we can call** forth **the good that falls to the lowest level, which is represented by the feet.**⁹⁷ 108b, that this refers to Avraham, who rejected idolatry while he was in Aram (the East). In LM I, 67:5, Rebbe Nachman associates this verse with *tzedakah*. The Rebbe teaches that giving *tzedakah* elevates HaShem’s glory/Malkhut and rescues it from a descent into the realm of unholiness, in the mystery of “Her feet descend to death” (*Mishlei* 5:5). *TZeDeK* uncompromising justice, is transformed through ,(צדק) an act of kindness that calls forth the ,(צדקה) *tZeDaKah* “feet” and raises them up from the aspect of “Her feet descend.” **This is also alluded to in** the verse regarding Ruth’s act of *chesed*, when **“she uncovered his feet and lay down.”**⁹⁸, such as giving *tzedakah*. This is the reason Boaz refers to Ruth’s action specifically as an act of *chesed* (see verse 10 there). **This is likewise hinted to elsewhere in the Rebbe’s words,** where he teaches **that by** giving ***tzedakah* we awaken the good that has become concealed and hidden in places** that seem to be most **distant from HaShem.**⁹⁹ footnotes: ⁹⁷ See Sanhedrin ⁹⁸ Kabbalistically, “she” refers here to Malkhut, whose lower aspects descend to the realm of unholiness, as indicated in the previous note. Reb Noson reads the verse as an allusion to the concealment of a person’s good points throughout the night, “until the morning,” when, as taught above (see §5), they are revealed through an act of chesed ⁹⁹ See LM I, 17:5. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:4 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:4](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:12:4) וְזֶה בְּחִינַת שְׁקָלִים שֶׁל נִדְבַת הַמִּשְׁכָּן, כִּי הַמִּשְׁכָּן נִבְנָה מִבְּחִינַת הַטּוֹב שֶׁנִּתְלַקֵּט וְכוּ׳, כַּנַּ״ל. **Sefaria Community Translation:** **And this is the idea underlying the *shekalim*** coins of *tzedakah* **that were contributed to the Mishkan, because conceptually, the Mishkan was built from** all **the good that was gathered** and collected from each and every Jew, **as explained previously.** And so we read *Parashat Shekalim* with the awareness that giving *tzedakah* enables us to reveal the good points. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:5 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:5](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:12:5) וְאַחַר־כָּךְ קוֹרִין פָּרָשַׁת זָכוֹר, בְּחִינַת מִלְחֶמֶת עֲמָלֵק, כִּי עַל־יְדֵי־זֶה שֶׁמּוֹצְאִין הַטּוֹב כַּנַּ״ל, עַל־יְדֵי־זֶה נִכְנַע עֲמָלֵק. **Sefaria Community Translation:** **After that** message from *Parashat Shekalim* that *tzedakah* extracts the good, on the second Shabbat **we read *Parashat Zakhor*, concerning the battle against** the nation of **Amalek.**¹⁰⁰ (*Devarim* 25:17-29) is read on the Shabbat immediately preceding Purim. Taken from the end of the Torah portion of *Ki Teitzei, Parashat Zakhor* describes the communal responsibility to wipe out every last vestige of Amalek, who is evil incarnate. We read this before Purim because the Jewish people’s archenemy Haman was an Amalekite. We read *Parashat Zakhor* sequentially after *Parashat Shekalim* **because it is through finding the good** arising from the power of *tzedakah* **that Amalek is defeated.** footnotes: ¹⁰⁰ Parashat Zakhor ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:6 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:6](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:12:6) שֶׁהוּא תֹּקֶף הַסִּטְרָא אַחֲרָא, שֶׁמִּתְגַּבֵּר, חַס וְשָׁלוֹם, לְהַפִּיל אֶת הַחֲלוּשֵׁי כֹּחַ שֶׁבְּיִשְׂרָאֵל כְּאִלּוּ אֵין לָהֶם תִּקְוָה עוֹד, חַס וְשָׁלוֹם, בִּבְחִינַת (דברים כה, יח): ״וַיְזַנֵּב בְּךָ כָּל הַנֶּחֱשָׁלִים וְכוּ׳ וְאַתָּה עָיֵף וְיָגֵעַ וְכוּ׳״. שֶׁרוֹצֶה לְזַנֵּב אֶת הַנֶּחֱשָׁלִים, דְּהַיְנוּ חֲלוּשֵׁי כֹּחַ, לְהַפִּילָם לְמַטָּה, חַס וְשָׁלוֹם, שֶׁזֶּהוּ בְּחִינַת ״וַיְזַנֵּב בְּךָ וְכוּ׳״, אֲבָל כְּשֶׁזּוֹכִין לִמְצֹא בְּעַצְמוֹ הַנְּקֻדָּה טוֹבָה, אֲפִלּוּ בְּעֵת נְפִילָתוֹ, חַס וְשָׁלוֹם, עַל־יְדֵי־זֶה נִכְנַע עֲמָלֵק. **Sefaria Community Translation:** Amalek **personifies the full force of the *Sitra Achra*, the Other Side. He marshals his strength to cast down the** spiritually **weak among the Jews** by making it seem to them **as if they no longer have hope,** no good points, ***chas ve-shalom*. An example of this** can be found in the Torah’s account of Amalek’s attack on the fledgling Israelite nation, which relates, **“He cut off among you all the weaklings … when you were faint and exhausted.”** Amalek **seeks to cut off the “weaklings,” namely those lacking** spiritual **strength,** by convincing them that they are far from HaShem, and then using their despair **to bring them down, *chas ve-shalom*. This is the meaning of “he cut off among you.” But when a person merits finding a good point inside himself even while falling, Amalek is thereby defeated.** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:7 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:7](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:12:7) וְעַל־כֵּן אַחַר פָּרָשַׁת שְׁקָלִים, שֶׁהוּא בְּחִינַת הִתְעוֹרְרוּת הַטּוֹב כַּנַּ״ל – קוֹרִין פָּרָשַׁת זָכוֹר, כִּי עַל־יְדֵי־זֶה מַכְנִיעִין אֶת עֲמָלֵק כַּנַּ״ל. **Sefaria Community Translation:** **This is why after *Parashat Shekalim*, which signifies arousing the good, we read *Parashat Zakhor*, which enables us to defeat** the evil that is **Amalek.** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:8 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:8](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:12:8) וְאַחַר־כָּךְ קוֹרִין פָּרָשַׁת פָּרָה, שֶׁהוּא בְּחִינַת תְּשׁוּבָה, בְּחִינַת (במדבר רבה יט, ח): ״תָּבֹא אִמּוֹ וּתְקַנֵּחַ עַל בְּנָהּ״, כִּי עַל־יְדֵי הַנְּקֻדּוֹת טוֹבוֹת שֶׁמּוֹצְאִין, עַל־יְדֵי־זֶה נִכְנַע הָרַע, בְּחִינַת עֲמָלֵק, וְעַל־יְדֵי־זֶה זוֹכִין בֶּאֱמֶת לִתְשׁוּבָה כַּנַּ״ל. **Sefaria Community Translation:** **After that** passage about Amalek, on the third Shabbat **we read *Parashat Parah*,** whose verses expound the laws relating to the *parah adumah*, the red cow.¹⁰¹ (Numbers 19:1-22), read on the Shabbat after Purim, is taken from the beginning of the Torah portion of *Chukat*. It discusses the laws of the *parah adumah*, the red cow, whose ashes were mixed with water to ritually purify anyone who had been in contact with a corpse. Only the pure could eat from the *Korban Pesach*, and so a public announcement right before the month of Nisan reminded the people to purify themselves before making the pilgrimage to Yerushalayim. Nowadays, we read *Parashat Parah* in commemoration of that earlier obligation. **It relates to** the mitzvah of ***teshuvah*, as** illustrated **in** the Midrash’s teaching on those verses, **“Let its mother come and clean up after her child.”**¹⁰² 19:8. The “mother” is the red cow, whose ashes came to purify the Jews after they had sinned with her “child,” the golden calf. **Finding the good points,** the theme of *Parashat Shekalim*, **defeats the evil personified by Amalek,** the theme of *Parashat Zakhor*. **This enables a person to genuinely merit doing *teshuvah*,** the theme of *Parashat Parah*. It reiterates Rebbe Nachman’s teaching cited above, that through *beirur* of the good points from the darkness that conceals them, one genuinely moves from guilt to merit and is able to repent. footnotes: ¹⁰¹ Parashat Parah ¹⁰² Bamidbar Rabbah ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:9 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:9](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:12:9) וזְֶה בְּחִינַת (זהר חקת קפ:): ״פָּרָה אֲדֻמָּה תְמִימָה״. ״אֲדֻמָּה – דָּא דִּינָא קַשְׁיָא. תְּמִימָה – דָּא דִּינָא רַפְיָא״, דְּהַיְנוּ כְּשֶׁהוּא בִּבְחִינַת דִּינָא קַשְׁיָא, שֶׁמִּתְגַּבֵּר הָרָע, חַס וְשָׁלוֹם, שֶׁזֶּה בְּחִינַת דִּינָא קַשְׁיָא, חַס וְשָׁלוֹם, אֲזַי צָרִיךְ לְרַפּוֹת הַדִּין עַל־יְדֵי שֶׁמּוֹצֵא בְּעַצְמוֹ אֵיזֶה נְקֻדָּה טוֹבָה עֲדַיִן. **Sefaria Community Translation:** **This also relates to** the *Zohar’s* teaching that the underlying theme of the mitzvah of the red cow is the extraction of good from evil. Commenting on the requirement stated in *Parashat Parah* that it be **“a perfectly red cow,”** the *Zohar* explains that **“red” connotes *dina kashya*, hard judgment,** whereas **“perfectly” connotes *dina rafya*, soft judgment.**¹⁰³ III, 180b. “Hard” and “soft” in this context refers to the severity of the *din* and the degree to which it conceals Godliness. Through the red cow we temper and mitigate the harshness of judgment. **In other words, when a person is beset by *dina kashya*, evil becomes dominant, *chas ve-shalom*. In that state of hard judgment, he** feels distant and disconnected from HaShem, and so **must temper the *din* by finding in himself some good point** that he **still** possesses. footnotes: ¹⁰³ Zohar ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:10 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:10](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:12:10) וזְֶה בְּחִינַת (במדבר יט, ב): ״אֲשֶׁר אֵין בָּהּ מוּם, אֲשֶׁר לֹא עָלָה עָלֶיהָ עֹל״, כִּי הַנְּקֻדָּה טוֹבָה הִיא בְּחִינַת יוֹנָה תַּמָּה שֶׁאֵין בָּהּ שׁוּם מוּם, כִּי הִיא נָאָה וְיָפָה, בְּחִינַת ״שְׁחוֹרָה אֲנִי וְנָאוָה וְכוּ׳״, כַּנַּ״ל. **Sefaria Community Translation:** **This is the meaning of** the Torah’s statement that the red cow must be perfect, an animal **“that has no blemish, upon which no yoke has been laid.” Conceptually, a person’s good point is like “a perfect dove.”**¹⁰⁴ **It is free of any blemish, for it is beautiful and attractive, as in “I am black but pleasing.”** footnotes: ¹⁰⁴ See §7 above. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:11 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:11](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:12:11) וזְֶה בְּחִינַת (פיוט לפרשת פרה) :״מְטַהֵר טְמֵאִים וּמְטַמֵּא טְהוֹרִים״, כִּי זֹאת הַבְּחִינָה מַה שֶּׁדָּן אֶת עַצְמוֹ לְכַף זְכוּת וּמוֹצֵא בְּעַצְמוֹ נְקֻדּוֹת טוֹבוֹת, זֹאת הַבְּחִינָה מְטַהֶרֶת טְמֵאִים וּמְטַמֵּא טְהוֹרִים. כִּי מִי שֶׁהוּא בַּמַּדְרֵגָה הַתַּחְתּוֹנָה – צָרִיךְ דַּוְקָא לִמְצֹא זְכוּת בְּעַצְמוֹ כְּדֵי שֶׁלֹּא יִפּוֹל לְגַמְרֵי, חַס וְשָׁלוֹם, וְעִקַּר טָהֳרָתוֹ וּתְשׁוּבָתוֹ עַל־יְדֵי־זֶה דַּיְקָא כַּנַּ״ל. **Sefaria Community Translation:** **This** finding of the good points **also relates to** another essential feature of the red cow. On the Shabbat that *Parashat Parah* is read, a refrain in the *yotzrot* states that the ashes of the red cow **“would purify the contaminated and contaminate the pure.”**¹⁰⁵ is read, we recite a selection of *piyutim* based on the theme of the day, known as *yotzrot*, during the repetition of the Shemoneh Esrei. This particular refrain in the *yotzrot* for *Parashat Parah* is based on *Midrash Tehillim* 9:1. **This is analogous to a person judging himself favorably and finding the good points he has inside himself, which is similarly the idea of purifying the contaminated and contaminating the pure. For whoever is on a low spiritual level especially needs to find some personal merit so that he does not fall entirely, *chas ve-shalom*. His main purification and *teshuvah* is precisely through this.** footnotes: ¹⁰⁵ On each Shabbat that one of the Arba Parashiyot ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:12 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:12](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:12:12) אֲבָל מִי שֶׁהוּא טָהוֹר, כְּשֶׁיַּחֲזִיק עַצְמוֹ בְּמַדְרֵגַת הַטּוֹב – בְּוַדַּאי נִפְגַּם עַל־יְדֵי־זֶה, כִּי יִפּוֹל לְגַדְלוּת, חַס וְשָׁלוֹם, וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ״ל (נדה ל:): ״אֲפִלּוּ כָּל הָעוֹלָם כֻּלּוֹ אוֹמְרִים לְךָ צַדִּיק אַתָּה הֱיֵה בְּעֵינֶיךָ כְּרָשָׁע״. **Sefaria Community Translation:** **Conversely, when someone who is pure feels confident of his piety,** his cocksureness **will surely** “contaminate” and **harm him, because he will succumb to pride, *chas ve-shalom*. Chazal address this in their teaching: “Even if the entire world says to you, ‘You are righteous,’ you should see yourself as if you are wicked.”**¹⁰⁶ 30b. footnotes: ¹⁰⁶ Niddah ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:13 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:13](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:12:13) עַל־כֵּן אָמְרוּ: ״כְּרָשָׁע״, וְלֹא רָשָׁע גָּמוּר, חַס וְשָׁלוֹם, כִּי אָסוּר לְהַחֲזִיק עַצְמוֹ לְרָשָׁע גָּמוּר, חַס וְשָׁלוֹם, רַק אַדְּרַבָּא! כְּשֶׁנִּדְמֶה לוֹ שֶׁהוּא רָשָׁע גָּמוּר, חַס וְשָׁלוֹם, וַאֲפִלּוּ אִם הָאֱמֶת הוּא כַּךְ, חַס וְשָׁלוֹם, אַף־עַל־פִּי־כֵן צָרִיךְ לְחַפֵּשׂ וּלְבַקֵּשׁ לִמְצֹא בְּעַצְמוֹ נְקֻדָּה טוֹבָה, לְבַל יִהְיֶה, חַס וְשָׁלוֹם, רָשָׁע גָּמוּר כַּנַּ״ל, וְעַל־יְדֵי־זֶה נִטְהָר וְזוֹכֶה לִתְשׁוּבָה כַּנַּ״ל. **Sefaria Community Translation:** However, this is only to keep one from becoming arrogant, not to distress him. **Therefore** Chazal **said “*as if* you are wicked,” and not “as *actually* wicked.” For it is forbidden to consider oneself as genuinely wicked, *chas ve-shalom*. Just the opposite** is required! **If a person sees himself as completely wicked, and even if it is true, *chas ve-shalom*, he must nevertheless seek and search to find inside himself a good point, on account of which he is not completely wicked. This** one good point **will itself bring him purity and he will merit doing *teshuvah*, as explained above.** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:14 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:14](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:12:14) וְזֶה בְּחִינַת ״מְטַהֵר טְמֵאִים וּמְטַמֵּא טְהוֹרִים״ כַּנַּ״ל. **Sefaria Community Translation:** **Thus** finding **this** good in oneself and in others **parallels** the red cow. For a person on a low spiritual level, finding the good point **“purifies the contaminated.”** But for a person on a high spiritual level, if finding the good point leads to pride, it **“contaminates the pure.”** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:15 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:15](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:12:15) וְאַחַר־כָּךְ קוֹרִין פָּרָשַׁת הַחֹדֶשׁ, כִּי זֶה בְּחִינַת קִדּוּשׁ הַחֹדֶשׁ, בְּחִינַת מִלּוּי הַלְּבָנָה מִפְּגִימָתָהּ. **Sefaria Community Translation:** **After that,** on the fourth Shabbat **we read *Parashat HaChodesh*.**¹⁰⁷ (*Shemot* 12:1-20) is read on the Shabbat preceding the month of Nisan. Beginning with the words “This month shall be for you the head of the months,” it recounts HaShem’s revelation to Moshe on the first day of Nisan, two weeks before the Exodus, regarding the establishment of the Jewish (lunar) calendar based on the first sighting of the new moon. Each month, the new moon first appears in the sky as no more than a small point of light. Prior to the fixing of the Jewish calendar (circa 358 C.E.), a new month was deemed to have begun only after the Sanhedrin, based on the testimony of two reliable witnesses who had seen the new moon itself (*Rosh HaShanah* 24a), declared it sanctified (*Kiddush HaChodesh*). Today, we give thanks for the reappearance of the moon by reciting the *Kiddush Levanah* blessing. **This** passage **pertains to *Kiddush HaChodesh*, the sanctification of the new month, which conceptually relates to** the role of the good point in **restoring the moon from its blemish** of diminishment.¹⁰⁸ of Malkhut. Thus the moon’s waning during the second half of each month represents Malkhut in a diminished state, a state of exile. This is the deeper meaning of Chazal’s teaching that HaShem reduced the moon and diminished its light, its “blemish” being the origin of all sin and suffering in the world. And HaShem tasked the Jewish people with restoring and redeeming the moon—effecting the *tikkun* of Malkhut—through their service of Him. Most directly, we restore Malkhut to wholeness through the *Kiddush Levanah* blessing. Reb Noson writes: With the beginning of each new month, each time we recite the *Kiddush Levanah* blessing, as well as through all the other devotions the *tzaddikim* and others perform for the moon’s benefit, the moon undergoes further spiritual rectification. In the future, the entire world will recognize that the moon waxes to completion on account of the holiness of the *tzaddikim* and the Jewish people (LH, *Rosh Chodesh* 6:20). footnotes: ¹⁰⁷ Parashat HaChodesh ¹⁰⁸ Kabbalah identifies the moon with the sefirah ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:16 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:16](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:12:16) כִּי זֶה יָדוּעַ, שֶׁכְּשֶׁיִּשְׂרָאֵל הֵם חַס וְשָׁלוֹם בְּמַדְרֵגָה פְּחוּתָה – זֶה בְּחִינַת פְּגַם הַלְּבָנָה, קִטְרוּג הַיָּרֵחַ, שֶׁמִּשָּׁם בָּאִים כָּל הַפְּגָמִים וְהַחֲטָאִים, חַס וְשָׁלוֹם. **Sefaria Community Translation:** The explanation is as follows. **It is known that when the Jewish people are on a low** spiritual **level, *chas ve-shalom*, it is akin to the moon in a state of blemish** on account of **the** primordial **moon’s complaint,**¹⁰⁹ I, 53a. **since** the moon’s blemish **is the origin of all** spiritual **blemish and sin.**¹¹⁰ and brings atonement for sin. Elsewhere, Reb Noson explains that the moon’s diminishment alludes to *tzimtzum*, HaShem’s constriction of His Infinite Light at the earliest stages of Creation (see Appendix A, p. 226). The Gemara’s account of the moon’s complaint and HaShem’s diminishing its light goes on to relate that, seeing He could not appease the moon, HaShem said, “Bring a (sacrificial) atonement for Me, that I diminished the moon” (*Chullin* 60b). HaShem, as it were, regretted the *tzimtzum*, as it would later manifest as the concealment of Godliness from man. This concealment is the reason for man’s lack of *daat*, which in turn is the cause of spiritual blemish and sin (LH, *Minchah* 7:34; see also *Me’or Einayim, Bereishit*). footnotes: ¹⁰⁹ Zohar ¹¹⁰ This can be deduced from LM II, 91:3, where Rebbe Nachman teaches that the waxing of the moon—i.e. the undoing of its diminishment—mitigates din ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:17 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:17](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:12:17) וְעַל־כֵּן כְּשֶׁאִישׁ יִשְׂרָאֵל מִתְעוֹרֵר וּמוֹצֵא בְּעַצְמוֹ נְקֻדָּה טוֹבָה, וְעַל־יְדֵי־זֶה חוֹזֵר בִּתְשׁוּבָה כַּנַּ״ל – זֶה בְּחִינוֹת מִלּוּי הַלְּבָנָה מִפְּגִימָתָהּ, בְּחִינַת קִדּוּשׁ הַחֹדֶשׁ. כִּי עִקַּר קִדּוּשׁ הַחֹדֶשׁ הוּא עַל־יְדֵי בְּחִינָה הַנַּ״ל, כִּי בִּתְחִלַּת הַחדֶֹשׁ, בְּעֵת שֶׁרוֹאִין אֶת הַלְּבָנָה לְקַדֵּשׁ אוֹתָהּ בְּבֵית דִּין, אֲזַי הִיא קְטַנָּה וְדַקָּה מְאֹד מְאֹד, וַאֲזַי הִיא רַק בִּבְחִינַת נְקֻדָּה, הַיְנוּ בְּחִינַת נְקֻדָּה טוֹבָה הַנַּ״ל, שֶׁהִיא בְּחִינַת ״שְׁחֹרָה אֲנִי וְנָאוָה וְכוּ׳״, כַּנַּ״ל. **Sefaria Community Translation:** Reb Noson now clarifies how our sanctifying the new moon rectifies the moon’s blemish. **Therefore when a Jew** on a low spiritual level **wakes up and finds a good point inside himself, and through this returns to HaShem, it is akin to the restoration of the moon from its blemish, the concept of *Kiddush HaChodesh*.** This is so **because *Kiddush HaChodesh* is essentially this idea** of looking for and finding the good point concealed by the darkness. **For at the very beginning of the month, when we look for the moon** in order **to sanctify it in *beit din*,**¹¹¹ the moon **is then extremely small and thin, merely a point** in the nighttime sky. This point **corresponds to the good point,** which says about itself, **“I am black but pleasing.”** footnotes: ¹¹¹ This refers to the Sanhedrin. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:18 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:18](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:12:18) הַיְנוּ כְּשֶׁהַלְּבָנָה הִיא בְּתַכְלִית הַמִּעוּט בְּסוֹף הַחֹדֶשׁ אֲזַי צְרִיכִין כָּל יִשְׂרָאֵל לְחַפְּשָׁהּ וּלְבַקְּשָׁהּ, עַד שֶׁמּוֹצְאִין עֵדֵי רְאִיָּה אֵיזֶה נְקֻדָּה קְטַנָּה מֵהַלְּבָנָה, וַאֲזַי מְקַדְּשִׁין אֶת הַחֹדֶשׁ בְּבֵית דִּין, שֶׁהוּא בְּחִינַת תִּקּוּן וּמִלּוּי הַלְּבָנָה, כִּי עַל־יְדֵי בְּחִינַת הַנְּקֻדָּה לְבַד, בְּחִינַת נְקֻדָּה טוֹבָה שֶׁזּוֹכִין לִמְצֹא בְּתַכְלִית הַמִּעוּט, עַל־יְדֵי־זֶה נִתְתַּקְּנִין וְנִכְנָסִין בֶּאֱמֶת לְכַף זְכוּת וְכוּ׳ כַּנַּ״ל, שֶׁזֶּהוּ בְּחִינַת תִּקּוּן וּמִלּוּי הַלְּבָנָה מִפְּגִימָתָהּ וְכוּ׳ כַּנַּ״ל. **Sefaria Community Translation:** **This means that when the moon is at its absolute smallest at the end of** each **month, all Jews must then seek and search for it until eyewitnesses** can testify to having **found some speck of the** light of the **moon.** By virtue of this small point **they then sanctify the new month in *beit din*.** Sanctifying even just a tiny bit of the moon’s light elevates it; **it rectifies and restores the moon. For** when we rejoice **over just a mere speck** of the light—**namely that good point that we merit to find despite its being infinitesimally small** and concealed in darkness—**we ourselves are rectified and genuinely become deserving of merit through this. Conceptually, this is the rectification and restoration of the moon from its blemish.** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:19 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:19](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:12:19) וְעַל־כֵּן אוֹמְרִים הַבֵּית דִּין וְכָל יִשְׂרָאֵל: ״מְקֻדָּשׁ מְקֻדָּשׁ״ (ראש השנה כד.), כִּי עַל־יְדֵי הַנְּקֻדָּה לְבַד נִתְקַדְּשִׁין וְכוּ׳ כַּנַּ״ל, עַל־יְדֵי שֶׁדָּנִים לְכַף זְכוּת. **Sefaria Community Translation:** **Therefore,** after receiving the witnesses’ testimony, the head judge of **the *beit din* and all the people** present there **say, “Sanctified! Sanctified!”**¹¹² 24a. From this we see that **by judging favorably, even a single point is sufficient to instill sanctity.** footnotes: ¹¹² Rosh HaShanah ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:20 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:20](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:12:20) וְזֶה בְּחִינַת שֶׁכֻּלָּם אוֹמְרִים ״מְקֻדָּשׁ מְקֻדָּשׁ״, דְּהַיְנוּ שֶׁעַל־יְדֵי דִּבְרֵיהֶם מַעֲלִין אֶת הַלְּבָנָה מִבְּחִינַת פְּגָם וּמִעוּט לִבְחִינַת תִּקוּן וּמִלּוּי, שֶׁזֶּהוּ קְדֻשָּׁתָהּ, עַל־יְדֵי הַנְּקֻדַּת אוֹר לְבַד שֶׁרָאוּ מֵהַלְּבָנָה. **Sefaria Community Translation:** **This is** also **the idea that all *say*, “Sanctified! Sanctified!”**—**meaning that through their words,** i.e. by elevating the good points to the dimension of *dibbur*, **they elevate the moon from a state of blemish and diminishment.**¹¹³. Their words bring the moon **to a state of *tikkun* and wholeness, which is its sanctification.** And all of this was **brought about by a mere** single **point of light that they sighted from the** emerging **moon.** footnotes: ¹¹³ This is the principle taught above (see §7), that the good reaches its highest level when raised to the dimension of dibbur ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:21 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:21](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:12:21) וְזֶהוּ בְּעַצְמוֹ בְּחִינָה הַנַּ״ל. כִּי עַל־יְדֵי קִטְרוּג הַיָּרֵחַ נִתְמַעֲטָה, וְאָז נָתַן לָהּ הַשֵּׁם־יִתְבָּרַךְ אֶת הַכּוֹכָבִים לְהָפִיס דַּעְתָּהּ, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ״ל (בראשית רבה ו, ד), וּמוּבָא בְּפֵרוּשׁ רַשִׁ״י (בראשית א, טז). כִּי הַכּוֹכָבִים מְרַמְּזִין עַל בְּחִינַת הַנְּקֻדּוֹת טוֹבוֹת שֶׁנִּמְצָאִין בְּכָל אֶחָד מִיִּשְׂרָאֵל, שֶׁעַל יָדָם נִכְנָסִין לְכַף זְכוּת בֶּאֱמֶת, עַל־יְדֵי שֶׁדָּנִים אוֹתָם לְכַף זְכוּת כַּנַּ״ל. **Sefaria Community Translation:** After explaining the moon’s waning as its blemish and the moon’s waxing as its *tikkun*, Reb Noson adds that the stars that HaShem created to appease the moon are the good points that assist the moon in returning to wholeness. So we see that **this** idea of the moon’s completion **itself expresses the concept** of the good points effecting *tikkun*. This should be clear to us **because** we know that although **the moon was diminished on account of its complaint, HaShem then gave it the stars in order to conciliate it, as Chazal teach and Rashi brings in his commentary.**¹¹⁴ 1:16; based also on *Chullin* 60b and *Bereishit Rabbah* 6:4, as cited above. **The stars,** as points of light, actually **hint to the aspect of the good points that are found inside every Jew, through which people genuinely move to a position of merit by being judged favorably.** footnotes: ¹¹⁴ See Rashi on Bereishit ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:22 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:22](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:12:22) בִּבְחִינַת (דניאל יב, ג): ״וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים וְכוּ׳״. ״מַצְדִּיקֵי הָרַבִּים״, הַיְנוּ צַדִּיקֵי הַדּוֹר שֶׁדָּנִים אֶת הַכֹּל לְכַף זְכוּת, וְעַל־יְדֵי־זֶה נִכְנָסִין אֲפִלּוּ פּוֹשְׁעֵי יִשְׂרָאֵל בֶּאֱמֶת לְכַף זְכוּת כַּנַּ״ל. וְזֶהוּ בְּחִינַת כּוֹכָבִים, בְּחִינַת ״וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים״ כַּנַּ״ל, כִּי הַכּוֹכָבִים הֵם בִּבְחִינַת נְקֻדּוֹת. **Sefaria Community Translation:** **This is the explanation of “and those who *matzdik* the masses [will shine] like the stars.”** Interpreted homiletically, **“those who *matzdik*” refers to the *tzaddikim* of the generation.**¹¹⁵ #1, p. 1b, that the world since he ,(צדיק) exists in the merit of the *tZaDIK* justifies) its existence by increasing ,מצדיק) *matZDIK* righteousness. **They** find the good in all people and **judge everyone favorably, so that even the sinners among the Jewish people genuinely move to a position of merit. This** good **corresponds to the stars, as in “those who *matzdik* the masses [will shine] like the stars,” since the stars resemble points** of light. Their appearance in the nighttime sky dispels darkness, much as the good points revealed by the *tzaddikim* dispel the darkness in a Jewish sinner. footnotes: ¹¹⁵ See Tikkuney Zohar ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:23 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:23](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:12:23) כִּי זֶה הַפָּסוּק ״וּמַצְדִּיקֵי הָרַבִּים״ מְדַבֵּר שָׁם בְּסוֹף דָּנִיאֵל לָעִנְיָן הַנַּ״ל, כַּמְבֹאָר שָׁם (יב, י): ״יִתְבָּרְרוּ וְיִתְלַבְּנוּ וִיצָרְפוּ רַבִּים וְהִרְשִׁיעוּ רְשָׁעִים וְכוּ׳, וְהַמַּשְׂכִּילִים יַזְהִירוּ כְּזֹהַר הָרָקִיעַ, וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים וְכוּ׳״. הַיְנוּ שֶׁבְּעִקְּבוֹת מְשִׁיחָא בְּסוֹף הַקֵּץ, שֶׁאָז יִתְגַּבֵּר, חַס וְשָׁלוֹם, הַסִּטְרָא אַחֲרָא, כַּיָּדוּעַ, וְאָז יִהְיֶה גֹּדֶל הַבֵּרוּר וְהַצֵּרוּף, בְּחִינַת ״יִתְבָּרְרוּ וְיִתְלַבְּנוּ וִיצָרְפוּ רַבִּים וְכוּ׳״. **Sefaria Community Translation:** **Thus this verse at the end of** the Book of ***Daniel*, “and those who *matzdik* the masses,” addresses the aforementioned subject** of *tzaddikim* engaging in *beirur*, spiritual refinement. As explained there, the angel of HaShem spoke to Daniel about the spirit of unbelief that would sweep over the world in the days preceding the coming of Mashiach. **“Many will spiritually refine and cleanse themselves, and they will be purified. The wicked will act wickedly … But the wise will shine like the brightness of the firmament, and those who *matzdik* the masses [will shine] like the stars.” In other words, in the pre-messianic era at the end of days, the forces of** impurity of **the *Sitra Achra* will become overpowering, *chas ve-shalom*. Great will be the *beirur* and purification that will take place then, as indicated by** the angel’s words to Daniel, **“Many *yitbareru* and cleanse themselves, and they will be purified.”** But many others will be in danger of falling away.¹¹⁶ #35, where Rebbe Nachman states, “Great atheism is coming to the world.” He continues: There will be great temptations before Mashiach’s coming, when “many will refine and cleanse themselves, and they will be purified” in faith. Fortunate indeed is the person who resists these temptations and remains firm in his belief. He will be worthy of all the good promised to us by the prophets and sages of old. See also ibid. #230. footnotes: ¹¹⁶ See Rebbe Nachman’s Wisdom ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:24 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:24](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:12:24) וַאֲזַי יִהְיֶה עִקַּר הַתִּקּוּן עַל־יְדֵי בְּחִינָה הַנַּ״ל, עַל־יְדֵי ״מַצְדִּיקֵי הָרַבִּים״, הַיְנוּ עַל־יְדֵי הַצַּדִּיקִים שֶׁיָּדוּנוּ אֶת הַכֹּל לְכַף זְכוּת, וְיִמְצְאוּ נְקֻדּוֹת טוֹבוֹת אֲפִלּוּ בְּהַפְּחוּתִים מְאֹד מְאֹד, שֶׁזֶּהוּ עִקַּר עֲבוֹדַת הַצַּדִּיקִים, וְעַל־יְדֵי־זֶה דַּיְקָא יָבֹא מָשִׁיחַ, בִּמְהֵרָה בְּיָמֵינוּ. כִּי זֶה בְּחִינַת מָשִׁיחַ וְכוּ׳ כַּנַּ״ל. וְזֶהוּ ״וְהַמַּשְׂכִּילִים יַזְהִירוּ וְכוּ׳ וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים וְכוּ׳״, כִּי עִקַּר הַתִּקוּן וְהַגְּאֻלָּה בַּקֵּץ הָאַחֲרוֹן יִהְיֶה עַל־יְדֵי בְּחִינָה זוֹ, עַל־יְדֵי בְּחִינַת הַנְּקֻדּוֹת טוֹבוֹת הַנַּ״ל, שֶׁהֵם בְּחִינַת כּוֹכָבִים וְכוּ׳ כַּנַּ״ל. **Sefaria Community Translation:** **And so the main *tikkun* at that time will come about through the aforementioned concept** of finding the good **through “those who *matzdik* the masses,” namely the *tzaddikim*. They will judge everyone favorably and find good points even in the least worthy, this being the primary spiritual work of the *tzaddikim*. And** since judging favorably and finding the good in every Jew is the foremost task of Mashiach,¹¹⁷ **it will be precisely this that will hasten Mashiach’s coming, may it happen soon in our days. For this is the concept of Mashiach,** who, **as noted above,** is the essence of good and the bringer of redemption. **And it is** also the import of **“But the wise will shine … and those who *matzdik* the masses [will shine] like the stars,” because the main *tikkun* and the redemption at the end of days will come about through the good points, which are the** shining **stars, as explained above.** footnotes: ¹¹⁷ See §8 and note 60 above. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:25 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:25](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:12:25) וזְֶהוּ בְּחִינַת (תהלים קמח, ג): ״הַלְלוּהוּ כָּל כּוֹכְבֵי אוֹר״, כִּי עַל־יְדֵי הַנְּקֻדּוֹת טוֹבוֹת, שֶׁהֵם בְּחִינַת כּוֹכָבִים הַמְּאִירִים, עַל־יְדֵי־זֶה יְכוֹלִין לְהוֹדוֹת וּלְהַלֵּל לַה׳, בִּבְחִינַת ״אֲזַמְּרָה לֵאלֹהַי בְּעוֹדִי״, כַּנַּ״ל. **Sefaria Community Translation:** **This is also the significance of** David HaMelekh’s words in *Tehillim*, **“Praise Him, all stars of light.” For the good points, which are the stars that shine, enable us to thank and praise HaShem, as in “I will sing to my God with what I still have left.”** On account of the “little bit,” which is my good point, I will be able to sing praises to Him. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:26 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:26](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:12:26) וְזֶהוּ בְּחִינָה שֶׁנָּתַן לְהַלְּבָנָה אֶת הַכּוֹכָבִים לְהָפִיס דַּעְתָּהּ, כִּי עַל־יְדֵי בְּחִינַת הַכּוֹכָבִים, שֶׁהֵם בְּחִינַת הַנְּקֻדּוֹת טוֹבוֹת כַּנַּ״ל, עַל־יְדֵי־זֶה נִתְתַּקֵּן פְּגַם הַלְּבָנָה, כַּנַּ״ל. **Sefaria Community Translation:** **And this is the reason** HaShem **gave the stars to the moon, to conciliate it. For** HaShem was assuring the moon that **through the stars**—**which conceptually are the good points,** that is, the light of Godliness inside every Jew—**the moon’s blemish is rectified.** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:27 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:27](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:12:27) וְזֶהוּ בְּחִינַת קִימַת חֲצוֹת, שֶׁצְּרִיכִין לְשַׁבֵּר תֹּקֶף הַשֵּׁנָה עַל־יְדֵי הַנְּקֻדּוֹת טוֹבוֹת הַנַּ״ל, בִּבְחִינַת (שם נז, ט) ״עוּרָה כְבוֹדִי עוּרָה הַנֵּבֶל וְכִנּוֹר וְכוּ׳״. וְזֶה בְּחִינַת כִּנּוֹר שֶׁל דָּוִד שֶׁהָיָה מְנַגֵּן עַל־יְדֵי רוּחַ צָפוֹן (ברכות ג.), בְּחִינַת רוּחַ טוֹבָה, נְקֻדָּה טוֹבָה הַצָּפוּן וְטָמִיר אֲפִלּוּ בְּתַכְלִית הַשֵּׁנָה, אֲפִלּוּ בְּמַדְרֵגָה פְּחוּתָה, בִּבְחִינַת (תהלים לא, כ): ״מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ״, וְאֵלּוּ הַנְּקֻדּוֹת טוֹבוֹת מְנַשְּׁבִין בַּכִּנּוֹר שֶׁל דָּוִד, כִּי עַל־יְדֵי־זֶה נַעֲשִׂין נִגּוּנִים כַּנַּ״ל, וְעַל־כֵּן הָיָה מְנַגֵּן מֵאֵלָיו עַל־יְדֵי־זֶה כַּנַּ״ל. וְעַל־יְדֵי־זֶה מִתְעוֹרְרִין מֵהַשֵּׁנָה בַּחֲצוֹת הַלַּיְלָה, בְּתֹקֶף הַשֵּׁנָה וְכוּ׳, כַּנַּ״ל. **Sefaria Community Translation:** **RISING AT MIDNIGHT** **This** finding of one’s good points and waking up spiritually **also relates to rising at midnight.** Rising at *chatzot* symbolically means that **we must break the deepest sleep by** arousing **the good points, as in “Awake, my soul! Awake the harp and lyre!”**¹¹⁹ **This refers to David HaMelekh’s harp, which,** as Chazal teach, **was played by *ruach tzafon*, the north wind.** *Ruach tzafon*—**synonymous with *ruach tovah*, the good spirit**¹²⁰ רוח) refers to the spirit of prophecy, or *ruach hakodesh* Divine inspiration). He links this *ruach* to music ,הקדוש and melody, teaching that in order to be “skilled at playing” one must know how to find and gather the components of the *ruach* one by one in order to build the tune, the joy. This good *ruach*, of prophecy, is the opposite of the *ruach* of gloom and despair (see note 4 above). See LH, *Rosh Chodesh* 3:6, where Reb Noson writes that “north” signifies the great good that is concealed in the deepest hiddenness. The north wind blows precisely at midnight because that is when the concealed good is revealed.—is **the good point that is *tzafun* (concealed) and hidden even in the deepest sleep, even** in someone **on the lowest spiritual level.**¹²¹ (#69, p. 106b) that links the north wind with the spirit concealed inside man. which blew —(רוח צפוֹן) He teaches: The *ruach tZaFoN* upon David HaMelekh’s harp, as in “the *ruach* of God hovering” (see §8 above)—corresponds to the *ruach* the concealed spirit in man’s ,(רוח הצפוּן) *ha-tZaFuN* heart, which is the *ruach* of life. An example of good being concealed **is expressed in** the verse “**How great is Your good that *tzafanta*.”**¹²² **These good points blow upon David’s harp,** separating out the good wind from the winds of gloom and despair, **since it is through this that melodies are made. This is why,** as Chazal teach, **the harp played of itself**—**that is, by dint of this** north wind, the *beirur* of the good points. Thus **through** its melodies **we wake up at midnight from the deepest sleep** and slumber to recite Tikkun Chatzot and engage in Torah study. footnotes: ¹¹⁹ See §3 and §5 above, that a person’s good point is analogous to the dawn. ¹²⁰ In LM I, 54:7, Rebbe Nachman explains that the good wind” or “good spirit”) “ ,רוח טובה) ruach tovah ¹²¹ In LM I, 8:2, Rebbe Nachman paraphrases the teaching of the Tikkuney Zohar ¹²² We have already seen (§2 above) that this “great good” is the Godliness, the good points, implanted within every Jew. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:28 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:28](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:12:28) וְזֶה בְּחִינוֹת יְצִיאַת מִצְרַיִם שֶׁנֶּאֱמַר בְּפָּרָשַׁת (שמות יב, ב): ״הַחֹדֶשׁ הַזֶּה לָכֶם וְכוּ׳״, כִּי פָּרָשַׁת הַחֹדֶשׁ, הַיְנוּ קִדּוּשׁ הַחֹדֶשׁ, הִיא מִצְוָה רִאשׁוֹנָה שֶׁנִּצְטַוּוּ בָּהּ יִשְׂרָאֵל בְּעֵת יְצִיאַת מִצְרַיִם, כִּי עִקַּר הַגְּאֻלָּה שֶׁל יְצִיאַת מִצְרַיִם הָיָה עַל־יְדֵי בְּחִינָה הַנַּ״ל, בִּבְחִינַת (יחזקאל טז, ו): ״וָאֶעֱבוֹר עָלַיִךְ וָאֶרְאֵךְ מִתְבּוֹסֶסֶת בְּדָמַיִךְ״, הַיְנוּ שֶׁיִּשְׂרָאֵל הָיוּ מְלֻכְלָכִים, כִּי הָיוּ בִּבְחִינַת אַרְבָּעִים וְתִשְׁעָה שַׁעֲרֵי טֻמְאָה, כַּיָּדוּעַ. וְהַשֵּׁם־יִתְבָּרַךְ רִחֵם עֲלֵיהֶם וּמָצָא בָּהֶם נְקֻדּוֹת טוֹבוֹת אֲפִלּוּ בְּתֹקֶף טֻמְאַת מִצְרָיִם שֶׁהִתְגַּבְּרָה עֲלֵיהֶם. **Sefaria Community Translation:** **REDEMPTION** Reb Noson now returns to his discussion of *Parashat HaChodesh*, which, as we have seen, speaks of the *tikkun* of the moon. *Parashat HaChodesh*, which is read on Shabbat two weeks before Pesach, also references the redemption from Egypt. We will next see that Jewish redemption—whether from Egypt in the past or when we will be gathered in from among the nations in the future—is dependent on finding the good points. In this it resembles the *tikkun* of the moon. **Now,** being roused from the lowest levels by the good points **relates to the Exodus from Egypt, as stated** in the opening verse of *Parashat HaChodesh*, **“This month is for you …”**¹²³: “When the moon renews itself, it will be for you the beginning of the month.” As we saw earlier in this section, the *beit din* and the people sanctified the new moon after witnesses testified to the appearance of its crescent—i.e. a mere point of the moon. ***Parashat HaChodesh*, namely *Kiddush HaChodesh*,** corresponds to finding a point of light hidden in the darkness of night. This sanctification of the new month **was the very first mitzvah given to the Jewish people as they departed from Egypt. For the redemption from Egypt came about mainly through the aforementioned** good points, **as in “I [HaShem] passed by you and saw you wallowing in your own blood.” In other words, the Jews had become sullied** by sin, sunken **in 49 gates,** or levels, **of impurity.**¹²⁴, *Yitro: Lamah Nizkar*. See also *Shnei Luchot HaBrit* (*Mesekhet Pesachim: Matzah Ashirah* 33), which explains, as do many works of Chassidic teaching, that we count the 49 days of the *omer*-offering in order to rise up out of the 49 levels of impurity. **Nevertheless, HaShem took pity on them and found good points in them, despite the powerful impurity of Egypt that engulfed them,** and He redeemed them. footnotes: ¹²³ Rashi reads this verse based on the Mekhilta ¹²⁴ Zohar Chadash ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:29 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:29](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:12:29) כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ״ל (ויקרא רבה לב, ה): ״בִּשְׁבִיל אַרְבָּעָה דְּבָרִים לְבַד נִגְאֲלוּ״, זֶה בְּחִינַת נְקֻדּוֹת טוֹבוֹת שֶׁמָּצָא בָּהֶם הַשֵּׁם־יִתְבָּרַךְ אֲפִלּוּ בְּמִצְרַיִם, וְעַל־יְדֵי־זֶה נִגְאֲלוּ. **Sefaria Community Translation:** **This is as Chazal teach, “Because of four things alone** the Jewish people **were redeemed.”**¹²⁵ 32:5 lists the four: The Jews did not change their names, they did not change their language, they spoke no slander, and they guarded against immorality. *Bamidbar Rabbah* 20:22 substitutes their avoidance of slander with their loyalty and faithfulness: all the Jews, without exception, kept their plans for leaving Egypt hidden from their slavemasters. **This alludes to the good points that HaShem found in them even** while they were **in Egypt, on account of which they were redeemed.** footnotes: ¹²⁵ Vayikra Rabbah ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:30 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:30](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:12:30) וְזֶהוּ: ״וָאוֹמַר לָךְ בְּדָמַיִךְ חֲיִי בְּדָמַיִךְ חֲיִי״, אֲפִלּוּ בְּתֹקֶף הַדָּמִים וְהַלִּכְלוּכִים, אַף־עַל־פִּי־כֵן – חֲיִי! כִּי גַּם שָׁם יְכוֹלִין לִמְצֹא נְקֻדּוֹת טוֹבוֹת כַּנַּ״ל, שֶׁעַל־יְדֵי־זֶה נִגְאֲלוּ כַּנַּ״ל. **Sefaria Community Translation:** **Thus** the verse concludes, **“I said to you, ‘Through your blood, live! Through your blood, live!’” Even in the midst of the blood and filth**—**despite them**—**“live!” For even there it is possible to find good points, through which** the Jews **were redeemed** in the past and will be redeemed in the future. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:31 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:31](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:12:31) וְעַל־כֵּן מִצְוָה רִאשׁוֹנָה שֶׁנִּצְטַוּוּ יִשְׂרָאֵל הָיָה פָּרָשַׁת הַחֹדֶשׁ, כִּי זֶה בְּחִינַת קִדּוּשׁ הַחֹדֶשׁ עַל־יְדֵי נְקֻדָּה לְבַד כַּנַּ״ל, שֶׁזֶּה עִקַּר גְּאֻלַּת מִצְרַיִם וּגְאֻלָּה אַחֲרוֹנָה, בְּחִינַת קִבּוּץ נִדְחֵי יִשְׂרָאֵל וְכוּ׳ כַּנַּ״ל. **Sefaria Community Translation:** **Therefore the first mitzvah the Jewish people were commanded was *Parashat HaChodesh*, the concept of sanctifying the new month by virtue of a mere point** of light. This sliver of the moon represents the little bit of good inside even the least worthy Jew. Finding **this** good point **is the essence of the redemption from Egypt, and** in the future it will be the essential catalyst for **the final redemption, the ingathering of Israel’s exiled** from the nations, **as explained above.**¹²⁶ footnotes: ¹²⁶ See §8 and note 62 above. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:32 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:12:32](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:12:32) בָּרוּךְ ה׳ לְעוֹלָם אָמֵן וְאָמֵן. **Sefaria Community Translation:** **“Blessed is HaShem forever; amen, amen.”**¹²⁷ (89:53) mostly to close a discourse. Apparently, he was intending that here as well, but then decided, perhaps at a later date, to include the following additional insights on the topic of *chatzot*. footnotes: ¹²⁷ Reb Noson cites this verse from Tehillim ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:13:1 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:13:1](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:13:1) וזְֶה בְּחִינַת (שמות יא, ד): ״כַּחֲצֹת הַלַּיְלָה אֲנִי יוֹצֵא בְּתוֹךְ מִצְרַיִם״; ״כַּחֲצוֹת״ דַּיְקָא, כִּי בַּחֲצוֹת הַלַּיְלָה אָז מִתְעוֹרֵר הַנְּקֻדָּה טוֹבָה, בִּבְחִינַת רוּחַ צָפוֹן הַמְנַשֵּׁב בַּכִּנּוֹר שֶׁל דָּוִד, כַּנַּ״ל. **Sefaria Community Translation:** **SPLITTING THE NIGHT** Reb Noson further develops the topic of *chatzot* and, in doing so, explains why the Exodus from Egypt took place specifically at midnight. **This** connection between the good point and redemption **is alluded to in** Moshe’s declaration, **“[Thus said HaShem,] ‘Around midnight I will go out into the midst of Egypt.’”**¹²⁸ midnight” rather than “*at* midnight”—is explained in the introduction to §15 and notes 141 and 148 below. **The emphasis is on “around midnight,” for at midnight the good point rouses. This** is because midnight **is associated with the *ruach tzafon*,** which contains the good **that would blow upon David’s harp** at midnight to arouse him, **as explained previously.** footnotes: ¹²⁸ The reason for the vagueness in Moshe’s declaration— saying that HaShem would go forth “around ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:13:2 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:13:2](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:13:2) וְעַל־כֵּן נִמְשָׁךְ הָרוּחַ טוֹבָה, הַנְּקֻדָּה טוֹבָה, מִצָּפוֹן דַּיְקָא, כִּי ״מִצָּפוֹן תִּפָּתַח הָרָעָה״ (ירמיה א, יד), וּמִשָּׁם דַּיְקָא נִמְשָׁךְ הָרוּחַ צָפוֹן, רוּחַ טוֹבָה, הַמְנַשֵּׁב בַּכִּנּוֹר שֶׁל דָּוִד וּמְנַגֵּן. כִּי זֶה עִקַּר מַעֲלַת הַטּוֹב הַיּוֹצֵא מִתּוֹךְ תֹּקֶף הָרַע וְהַסִּטְרָא אַחֲרָא כַּנַּ״ל, וְעַל־יְדֵי־זֶה דַּיְקָא נַעֲשִׂין נִגּוּנִים כַּנַּ״ל, וְּכַמּוּבָא בַּסְּפָרִים, שֶׁיִּתְרוֹן הָאוֹר מִן הַחֹשֶׁךְ (קהלת ב, יג), דַּיְקָא, כַּיָּדוּעַ. **Sefaria Community Translation:** **And this is why the good *ruach***—**the good point**—**issues specifically from *tzafon*,** namely the side of judgment and concealment, as the prophet Yirmiyahu states, **“From the *tzafon* the evil will break out.”**¹²⁹ 3:6) as proof that when the evil of consummate concealment “breaks out” (lit. “opens”) and thus is exposed, great good issues forth. That hidden good of the Babylonian conquest may have been the fact that HaShem chose to pour out His wrath on the wood and stones of the Beit HaMikdash rather than on the Jewish people themselves (see *Yaarot Devash, Chelek* 1, *Drush* 13). Reb Noson likewise cites this verse in LH, *Pikadon* 3:10, where he links “north,” the consummate concealment, with the *challal ha-panui*, the Vacated Space (see Appendix A, p. 226). The Void that preceded the Creation similarly appeared to be vacated and “open” (devoid) of all Godliness. The hidden good of that concealment lies in the fact that, as Reb Noson explains elsewhere, it introduced into the creation *bechirah*, free will (see LH, *Shluchin* 3:2). **The *ruach tzafon*, the good *ruach*, which would blow melodiously upon David’s harp, is drawn specifically from there,** from the place that is *tzafun*.¹³⁰ (north) and *tZaFuN* (concealed) in the previous section; see also note 121 above. **For the primary benefit of the good** is most apparent when it **issues from extreme evil and the *Sitra Achra*; particularly through this** *beirur* of the good from the bad **are melodies made. This** same idea **is brought in the holy teachings,** which cite the words of *Kohelet* **that the advantage of light is** most apparent specifically when it emerges **from** (i.e. is contrasted with) **darkness.**¹³¹ (2:13) states, “I perceived that the advantage of wisdom over folly is as the advantage of light over darkness.”, ¹³² (III, 47b) teaches that without darkness in the world, we could not appreciate the profound spiritual benefit of light. footnotes: ¹²⁹ According to its straightforward meaning, this verse refers to the Babylonians, who were set to invade Eretz Yisrael from the north. Reb Noson cites it here (also in LH, Rosh Chodesh ¹³⁰ Reb Noson spoke of the link between tZaFoN ¹³¹ Kohelet ¹³² This is true not only empirically. The Zohar ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:13:3 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:13:3](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:13:3) כִּי בַּחֲצוֹת אָז הַשְּׁכִינָה, כִּבְיָכוֹל, בְּתַכְלִית הַמִּעוּט, כַּיָּדוּעַ. וְאָז הִיא בִּבְחִינַת נְקֻדָּה, וְאָז הוּא הִתְגַּבְּרוּת הַשֵּׁנָה, וְאָז דַּיְקָא צָרִיךְ כָּל אֶחָד מִי שֶׁנּוֹגֵעַ יִרְאַת ה׳ בְּלִבּוֹ לְהִתְגַּבֵּר בְּהִתְגַּבְּרוּת גָּדוֹל מְאֹד – לְהִתְעוֹרֵר מֵהַשֵּׁנָה אָז, וְזֶה בְּחִינַת שֶׁמִּתְעוֹרְרִים מִתֹּקֶף הַשֵּׁנָה וְהַסִּטְרָא אַחֲרָא עַל־יְדֵי נְקֻדָּה טוֹבָה לְבַד וְכוּ׳, כַּנַּ״ל. וְאָז הוּא בְּחִינַת יְצִיאַת מִצְרַיִם כַּנַּ״ל. **Sefaria Community Translation:** The necessity to reveal the good from the deepest concealment is the reason the *ruach tzafon* blows specifically at midnight. **For at midnight the Shekhinah is, so to speak, at its absolute smallest.**¹³³ and raise up the sparks of holiness that have fallen there. See *Shaar HaKavanot* cited in note 37 above. **She is then just a** tiny **point,**¹³⁴ 2. akin to the good point submerged among the *kelipot*. Therefore **sleep is heaviest at that time, and anyone whose heart has been touched by the fear of HaShem must exert great effort to overcome** sleepiness **and wake up specifically then. This is analogous to rousing oneself from the grip of** spiritual **slumber and** the *kelipot* of **the *Sitra Achra* by means of no more than a** single **good point.** And so, waking up at **that time,** at midnight, **corresponds to the Exodus from Egypt,** which similarly came about through finding the good points within the dark night and great impurity of exile. footnotes: ¹³³ This is because during the first part of the night, the Shekhinah descends to the realm of impurity in order to engage in beirur ¹³⁴ See Pri Eitz Chaim, Shaar Tikkun Chatzot ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:13:4 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:13:4](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:13:4) וְזֶה בְּחִינַת פֶּסַח, שֶׁחָמַל וְדִלֵּג הַשֵּׁם־יִתְבָּרַךְ עַל בָּתֵּי בְּנֵי יִשְׂרָאֵל, בְּנָגְפּוֹ אֶת מִצְרַיִם (שמות יב). וזְֶה בְּחִינַת שֶׁהַשֵּׁם־יִתְבָּרַךְ בְּרַחֲמָיו לִקֵּט וְהִצִּיל אֶת הַנְּקֻדּוֹת טוֹבוֹת, שֶׁהֵם בְּחִינוֹת יִשְׂרָאֵל, בְּחִינוֹת (שם ד, כב): ״בְּנִי בְּכֹרִי יִשְׂרָאֵל״, מִבֵּין בְּכוֹרֵי מִצְרַיִם, מִבֵּין תֹּקֶף הַסִּטְרָא אַחֲרָא, שֶׁזֶּה הָיָה עִקַּר גְּאֻלַּת מִצְרַיִם, כַּנַּ״ל. **Sefaria Community Translation:** **This also relates to** the night of **Pesach. For** at midnight **HaShem took pity and skipped over the homes of the Jewish people** and their firstborn **when He afflicted Egypt** and killed its firstborn.¹³⁵ 12. **This means that HaShem, in His mercy,** passed over the evil and instead **gathered up and rescued the good points**—**namely the Jews** themselves, whom HaShem calls **“My son, my firstborn, Israel”**—separating them **out from the midst of the Egyptian firstborn, from the midst of the strength** and stranglehold **of the *Sitra Achra*. This was the essence of the redemption from Egypt:** Pesach night, at midnight, HaShem skipped over their evil and found their good instead. footnotes: ¹³⁵ Shemot ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:13:5 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:13:5](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:13:5) וְעַל־כֵּן הָרִאשׁוֹן שֶׁגִּלָּה סוֹד חֲצוֹת הָיָה אַבְרָהָם אָבִינוּ, עָלָיו הַשָּׁלוֹם, בְּעֵת שֶׁנִּלְחָם עִם הַמְלָכִים וְהִצִּיל אֶת לוֹט, כְּמוֹ שֶׁכָּתוּב (בראשית יד, טו): ״וַיֵחָלֵק עֲלֵיהֶם לַּיְלָה וְכוּ׳״, כִּי עִקַּר בְּחִינוֹת חֲצוֹת, דְּהַיְנוּ לְשַׁבֵּר תֹּקֶף הַשֵּׁנָה, לְשַׁבֵּר הַלַּיְלָה וְהַחֹשֶׁךְ, עַל־יְדֵי הַנְּקֻדָּה טוֹבָה כַּנַּ״ל, זֶה נַּעֲשָׂה רַק עַל־יְדֵי בְּחִינַת אַבְרָהָם אִישׁ הַחֶסֶד, עַל־יְדֵי שֶׁמַּטֶּה כְּלַפֵּי חֶסֶד כַּנַּ״ל. **Sefaria Community Translation:** **Thus the first to reveal the mystery of midnight was Avraham Avinu.** This was at the night’s divide, midnight, **when he fought against the** four evil **kings and rescued Lot** from captivity, **as it is written, “The night was divided against them.”**¹³⁶ (I, 92b), which teaches that, as in Egypt, the essential miracle occurred at midnight—i.e. at the *divide* of the night. See also *Bereishit Rabbah* 43:3. **For the underlying concept of midnight is** fulfilled through Avraham’s dominant character trait. Metaphorically, rising at midnight refers to **breaking the heaviness of** spiritual **sleep, shattering the** spiritual **night and darkness by means of the good point. This comes about only through the example of Avraham, “the man of *chesed*,” by inclining towards kindness** and judging favorably. footnotes: ¹³⁶ The simple meaning of the verse is that Avraham divided his forces against the enemy, and he and his servants attacked that night. The translation here follows the Zohar ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:13:6 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:13:6](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:13:6) כִּי אַבְרָהָם רָדַף אַחֲרֵי הַמְלָכִים לְהַצִּיל אֶת לוֹט בִּשְׁבִיל הַנְּקֻדָּה טוֹבָה שֶׁהָיָה בְּלוֹט, וְעַל־כֵּן אַף־עַל־פִּי שֶׁלּוֹט הָיָה רָשָׁע, מָסַר אַבְרָהָם נַפְשׁוֹ בִּשְׁבִילוֹ לְהַצִּילוֹ, בִּשְׁבִיל הַנְּקֻדָּה טוֹבָה שֶׁהָיָה בּוֹ, כִּי מִמֶּנּוּ יָצְאָה רוּת, שֶׁיָּצָא מִמֶּנָּה דָּוִד־מָשִׁיחַ, שֶׁהוּא עִקַּר וְשׁוֹרֶשׁ הַנְּקֻדָּה טוֹבָה כַּנַּ״ל. **Sefaria Community Translation:** This goes further, **because the reason Avraham pursued the kings to rescue Lot was for** the purpose of rescuing **the good point inside Lot. Although Lot** himself **was a wicked person, Avraham risked his life for him, to save him for the sake of the good point that** Lot had **inside him. For Ruth was** destined **to descend from him, and from her would descend David** HaMelekh, ancestor of **Mashiach, who, as mentioned above, is the essence and root of the good point.**¹³⁷ footnotes: ¹³⁷ See §8 above. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:13:7 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:13:7](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:13:7) וְעַל־כֵּן עִקַּר כַּוָּנַת הַמְלָכִים הָיָה לַהֲרֹג אֶת לוֹט, כִּי כָּל כַּוָּנַת הַסִּטְרָא אַחֲרָא הוּא לְהִתְגַּבֵּר עַל בְּחִינַת הַנְּקֻדָּה טוֹבָה, חַס וְשָׁלוֹם, אֲבָל ה׳ לֹא יַעֲזְבֶנָּה בְּיָדָם, וְנָתַן כֹּחַ לִבְחִינַת אַבְרָהָם, בְּחִינַת חֶסֶד, לְהַצִּיל אֶת לוֹט עַל־יְדֵי הַנְּקֻדָּה טוֹבָה שֶׁיֵּשׁ בּוֹ. וְעַל־יְדֵי־זֶה הָרַג אֶת הַמְלָכִים, כִּי עַל־יְדֵי שֶׁדָּנִים לְכַף זְכוּת וּמוֹצְאִים הַנְּקֻדָּה טוֹבָה אֲפִלּוּ בִּרְשָׁעִים, עַל־יְדֵי־זֶה נִכְנַע הַסִּטְרָא אַחֲרָא, כִּי הָרָע נִדְחֶה מִפְּנֵי מְעַט הַטּוֹב כַּנַּ״ל. **Sefaria Community Translation:** **Therefore the main intention of the** four evil **kings** in their war **was to kill Lot, since the entire aim of the *Sitra Achra* is to overpower the good point. But HaShem does not abandon it into their hands. He instilled** sufficient **power in Avraham, the embodiment of *chesed*, to rescue Lot on account of the good point that** Lot **possessed. This enabled** Avraham **to kill the kings, because by judging favorably and finding the good point even in the wicked, the *Sitra Achra* is defeated. For, as explained above, evil is dispelled by** just **a little bit of good.** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:14:1 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:14:1](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:14:1) וְזֶה שֶׁכָּתוּב בְּזֹהַר חָדָשׁ (בראשית דף יג:): ״הַיּוֹשֶׁבֶת בַּגַּנִּים וְכוּ׳״ (שיר־השירים ח, יג) לעְִניְןַ קִימַת חֲצוֹת, עַיֵּן שָׁם. וּמְפָרֵשׁ שָׁם: ״הַיּוֹשֶׁבֶת בַּגַּנִּים״ – ״בִּגְנוּתָא וְטִנוּפָא דְּהַאי עָלְמָא שְׁפֵילָה וְכוּ׳״; עַיֵּן שָׁם. **Sefaria Community Translation:** **FROM THE LOWEST LEVELS** Reb Noson returns to the second of the two verses from *Shir HaShirim* that he cited in §7 above. Here he will show how it alludes to midnight. **This is** the import of **what is written in the *Zohar*,** linking the verse “**O you who dwell *ba-ganim*” with the idea of rising at midnight. Study there,** where the *Zohar* homiletically **interprets “O you who dwell *ba-ganim*”** as “you who dwell *be-genuta*, in disgrace”— alluding to man’s soul residing **“in the disgrace and filth of this lowly world.”**¹³⁸ #2. Despite the lowliness of his station, when a person rouses and wakes up in the middle of the night to engage in Torah study, his words are heard on high. footnotes: ¹³⁸ Zohar, Midrash HaNe’elam, Bereishit, Maamar ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:14:2 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:14:2](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:14:2) הַיְנוּ כַּנַּ״ל, שֶׁאַף־עַל־פִּי שֶׁאָדָם בַּמַּדְרֵגָה הַתַּחְתּוֹנָה, בִּגְנוּתָא וְטִנוּפָא, אַף־עַל־פִּי־כֵן הַשֵּׁם־יִתְבָּרַךְ וְהַמַּלְאָכִים וְנִשְׁמוֹת הַצַּדִּיקִים שֶׁבְּגַן עֵדֶן מַקְשִׁיבִים לְקוֹלוֹ, בְּחִינַת ״חֲבֵרִים מַקְשִׁיבִים לְקוֹלֵךְ״, שֶׁזֶּהוּ עַצְמוֹ בְּחִינַת קִימַת חֲצוֹת כַּנַּ״ל. וְעַיֵּן לְעֵיל (אות ז׳) שֶׁהֵבֵאתִי פָּסוּק זֶה ״הַיּוֹשֶׁבֶת בַּגַּנִּים״, שֶׁנֶּאֱמַר לְעִנְיַן הַנְּקֻדָּה שֶׁיֵּשׁ בְּכָל אֶחָד שֶׁמֻּנַּחַת בַּמָּקוֹם שֶׁמֻּנַּחַת, עַיֵּן שָׁם. וְעַתָּה עַל־פִּי דִּבְרֵי הַזֹּהַר חָדָשׁ הַנַּ״ל מְבֹאָר הָעִנְיָן הֵיטֵב. **Sefaria Community Translation:** **This relates to what was discussed above.** The *Zohar* is telling us **that even though a person is on the lowest spiritual level,** with his good point submerged **in “disgrace and filth,” HaShem, the angels and the souls of the *tzaddikim* in Gan Eden still listen to his voice;** this is **the meaning of “friends listen to your voice,” which itself is the concept of rising at midnight** in order to engage in verbal Torah study and prayer.¹³⁹ (III, 213a) teaches that when a person studies Torah, and certainly when he rises at midnight to study, HaShem and the *tzaddikim* in Gan Eden listen in. **See above, where I cited this verse “O you who dwell *ba***‑***ganim*,”** explaining **that it was said in reference to the** good **point that each person possesses, regardless of where it lies** (i.e. in the lowest places), even in the midst of a person’s evil desires and flaws.¹⁴⁰ **Now, based on this teaching of the *Zohar*, this idea has been well clarified.** footnotes: ¹³⁹ The Zohar ¹⁴⁰ See §7 above. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:15:1 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:15:1](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:15:1) וְזֶה בְּחִינַת מַה שֶׁהִפְלִיגוּ רַבּוֹתֵינוּ זַ״ל, בְּעִנְיַן הַיְּדִיעָה לֵידַע לְכַוֵּן חֲצוֹת אֵימַת, כִּדְאִיתָא בִּבְרָכוֹת (דף ג.): ״וְדָוִד מִי הֲוָה יָדַע חֲצוֹת אֵימַת, מִכְדֵי מֹשֶׁה לֹא יָדַע וְכוּ׳, אֶלָּא דָּוִד כִּנּוֹר הָיָה תָּלוּי וְכוּ׳״. **Sefaria Community Translation:** **THE MOMENT OF MIDNIGHT** Reb Noson has explained that waking up at midnight to recite Tikkun Chatzot is conceptually the same as waking up the good point through which each Jew remains connected to HaShem. Further insight into this parallel can be gleaned from Chazal’s teaching regarding the exact moment of midnight and the verse in *Shemot* in which Moshe discloses the time of the Jewish people’s redemption. **This is the reason Chazal emphasized the importance of knowing how to determine the time of midnight. As cited in *Berakhot*** 3b, Chazal ask, **“But did David know when it was** exactly **the middle of the night? Even Moshe did not know.”**¹⁴¹ (119:62), “At midnight I will rise to praise You,” when even Moshe Rabbeinu was unable to determine that exact moment. This question is based on two premises. The first, that Moshe didn’t know the precise time of midnight, is based on the vagueness in his declaration to Pharaoh regarding the time of redemption being “*around* midnight.” The second premise is that David couldn’t have known more than Moshe, whose perception and knowledge of holiness was unparalleled in the annals of mankind. **However, David** actually *did* know, because **“a harp hung [above his bed.** footnotes: ¹⁴¹ Chazal ask how David HaMelekh could declare in Tehillim ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:15:2 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:15:2](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:15:2) הַיְנוּ כִּי עִקַּר הַגְּאֻלָּה בִּכְלָל, וּבִפְרָטִיּוּת גְּאֻלַּת הַנֶּפֶשׁ שֶׁל כָּל אֶחָד וְאֶחָד, תָּלוּי בִּידִיעָה וְהַשָּׂגָה זֹאת – לְכַוֵּן הֵיטֵב נְקֻדּוֹת חֲצוֹת לַיְלָה. **Sefaria Community Translation:** **The moment midnight arrived, the north wind would come and blow upon it].” The** inner **meaning** of this **is that the essence of the collective redemption** of the Jewish people, **as well as the individual redemption of the soul of each and every** Jew, **depends on this knowledge and perception** of the concept of midnight. This is the ability **to determine well the** good **points** that are most concealed at the time **of** a person’s **midnight** of lowliness. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:15:3 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:15:3](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:15:3) דְּהַיְנוּ כְּשֶׁמִתְגַּבֵּר תֹּקֶף הַשֵּׁנָה עַל נֶפֶשׁ הַיִּשְׂרְאֵלִי, וְרוֹצֶה לְהַפִּילוֹ לְגַמְרֵי, חַס וְשָׁלוֹם, עַל־יְדֵי רִבּוּי עֲוֹנוֹתָיו וְקִלְקוּלָיו, עַד שֶׁכִּמְעַט כִּמְעַט יִפּוֹל לְגַמְרֵי, רַחֲמָנָא לִצְלָן, אֲזַי דַּיְקָא יָאִיר הַשֵּׁם־יִתְבָּרַךְ עָלָיו בְּחַסְדּוֹ, שֶׁיַּזְכִּיר אֶת עַצְמוֹ בְּהַנְּקֻדּוֹת טוֹבוֹת שֶׁבּוֹ וִיחַיֶּה אֶת עַצְמוֹ כַּנַּ״ל. **Sefaria Community Translation:** **Thus** there is always hope, even **when the full force of** spiritual **slumber overwhelms the soul of a Jew, threatening to cast him down totally, *chas ve-shalom*, on account of his many sins and spiritual flaws, such that he is on the verge of falling completely, may HaShem save us.** For **precisely at that moment, HaShem, in His kindness, enlightens that person, so that he reminds himself of the good points that he possesses, and revives himself.** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:15:4 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:15:4](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:15:4) שֶׁזֶּהוּ בְּחִינַת קִימַת חֲצוֹת, שֶׁאָז הַשְּׁכִינָה שֶׁהִיא כְּלָלִיּוּת נַפְשׁוֹת יִשְׂרָאֵל בְּתַכְלִית הַקַּטְנוּת וְהַמִּעוּט, וְאָז הִיא צוֹעֶקֶת בְּקוֹל מַר לְהַשֵּׁם־יִתְבָּרַךְ, בִּבְחִינַת (תהלים מב, ב): ״כְּאַיָּל תַּעֲרֹג וְכוּ׳״, בּחְִינתַ (ירמיה לא, יד): ״קוֹל בְּרָמָה נִשְׁמָע, נְהִי בְּכִי תַמְרוּרִים וְכוּ׳״. וְאָז הַשֵּׁם־יִתְבָּרַךְ מְעוֹרֵר רַחֲמָיו וּמַמְשִׁיךְ חוּט שֶׁל חֶסֶד וְכוּ׳, כַּמּוּבָן כָּל זֶה בַּכְּתָבִים. **Sefaria Community Translation:** **This corresponds to** the practice of **rising at midnight. At that time the Shekhinah**—**namely the collectivity of all Jewish souls**—**is at Her smallest and lowest point. She then cries out bitterly to HaShem, as in** the verse “**Like a deer longs,”**¹⁴² III, 68a teaches that “a deer” alludes to the Shekhinah. With this verse “Like a deer longs … so my soul,” Reb Noson shows that the Shekhinah is the collectivity of all Jewish souls, and that, like the soul, She cries out longingly for HaShem. and **as in** “**A voice is heard on high**—**wailing, bitter weeping.”**¹⁴³ I, 134a, and *Shaar HaPesukim, Yirmiyahu* 31, that “Rachel” in this verse is an allusion to the Shekhinah. She “weeps for her children,” the souls of the Jewish people, who have fallen spiritually and been exiled on account of their sins. **HaShem then awakens His compassion and endows** the Shekhinah/souls **“with a touch of *chesed*”**¹⁴⁴ 12b: “Whoever engages in Torah [study] at night, HaKadosh Barukh Hu endows with a touch of *chesed* during the day” (and see below, p. 143, note 46). in order to redeem and return the Shekhinah/souls to Her/their former spiritual level. **All this is clarified in the writings** of the Kabbalists.¹⁴⁵,” see *Zohar* III, 213a; also the Arizal in *Shaar HaKavanot, Drushei HaLailah* 4 (cited in note 37 above), and *Likutei HaShas, Masekhet Berakhot*. footnotes: ¹⁴² The Zohar ¹⁴³ See Zohar ¹⁴⁴ Chagigah ¹⁴⁵ Regarding this concept of “a touch of chesed ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:15:5 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:15:5](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:15:5) וְכָל זֶה נַעֲשָׂה עִם כָּל אֶחָד מִיִּשְׂרָאֵל בְּכָל עֵת, שֶׁבְּכָל פַּעַם מִתְגַּבֶּרֶת עָלָיו בְּחִינַת הַשֵּׁנָה הַנַּ״ל, עַד שֶׁכִּמְעַט כִּמְעַט וְכוּ׳, רַחֲמָנָא לִצְלָן, וְאָז דַּיְקָא צָרִיךְ לְחַפֵּשׂ נְקֻדָּתוֹ הַטּוֹבָה כַּנַּ״ל. **Sefaria Community Translation:** **And all this** that the Shekhinah goes through **happens to every single Jew, all the time.** Spiritual **slumber repeatedly** threatens to **overwhelm him, until he very nearly** succumbs, **may HaShem save us. At that very moment he must look for his good point.** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:15:6 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:15:6](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:15:6) בִּבְחִינַת (תהלים צד, יח-יט): ״אִם אָמַרְתִּי מָטָה רַגְלִי חַסְדְּךָ ה׳ יִסְעָדֵנִי, בְּרוֹב שַׂרְעַפַּי בְּקִרְבִּי תַּנְחוּמֶיךָ יְשַׁעַשְׁעוּ נַפְשִׁי״, שֶׁכָּל זֶה הוּא בְּחִינַת הַלִּמּוּד הַקָּדוֹשׁ שֶׁל ״אֲזַמְּרָה״ הַנַּ״ל. שֶׁדַּיְקָא כְּשֶׁמַּגִּיעַ בְּדַעְתּוֹ לְקַטְנוּת גָּמוּר, רַחֲמָנָא לִצְלָן, עַד שֶׁרוֹצֶה לוֹמַר ״מָטָה רַגְלִי״, חַס וְשָׁלוֹם, אָז דַּיְקָא חַסְדֵּי ה׳ יִסְעָדֵהוּ עַל־פִּי הַנַּ״ל, לְעוֹרְרוֹ מִשְּׁנָתוֹ וּלְהַחֲזִירוֹ. **Sefaria Community Translation:** This is **as in** the verse “**If I said, ‘My foot stumbles,’ Your *chesed*, O HaShem, would support me. When my worries within me are many, Your consolations cheer my soul,” all of which relates to the aforementioned holy teaching of *Azamra*. For at the moment a person’s mind reaches absolute constriction,**¹⁴⁶, lit. “immature/small intellects”). It indicates a lack of *daat*, man’s internalized knowledge and awareness of HaShem. In LM I, 29:2 and 60:6, Rebbe Nachman likens constricted consciousness to the mind being sound asleep in the darkened state of spiritual slumber. **such that he wants to say, “My foot stumbles,” *chas ve-shalom***—**precisely then, HaShem’s *chesed* will support him in the manner described above.** HaShem will help him uncover his good point, **to rouse him from his** spiritual **slumber and bring him back.** footnotes: ¹⁴⁶ This is the concept of constricted consciousness (mochin d’katnut ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:15:7 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:15:7](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:15:7) שֶׁזֶּהוּ בְּחִינַת קִימַת חֲצוֹת מַמָּשׁ, שֶׁאָז הוּא תַּכְלִית הַקַּטְנוּת, וְאָז דַּיְקָא הוּא בְּחִינַת הִתְעוֹרְרוּת הַשֵּׁנָה, שֶׁהוּא בְּחִינַת הִתְעוֹרְרוּת מִנְּפִילָתוֹ עַל־יְדֵי בְּחִינַת ״אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי״ כַּנַּ״ל. **Sefaria Community Translation:** **This** concept of waking up the good points at a person’s midnight of lowliness **is parallel to actually getting up at *chatzot*, the time of the greatest constriction. That is precisely the time for arousing from one’s slumber**—**namely rising from one’s spiritual fall**—**by means of “I will sing to my God with what I still have left.”** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:15:8 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:15:8](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:15:8) וּבָזֶה תָּלוּי הַגְּאֻלָּה בִּכְלָל וּבִפְרָט כַּנַּ״ל, וְעַל־כֵּן הָיְתָה גְּאֻלָּה הָרִאשׁוֹנָה בַּחֲצוֹת דַּיְקָא, וְכֵן גְּאֻלָּה הָאַחֲרוֹנָה שֶׁאָנוּ מְקַוִּים בִּמְהֵרָה בְּיָמֵינוּ תִּהְיֶה עַל־יְדֵי בְּחִינַת חֲצוֹת. **Sefaria Community Translation:** **And redemption,** both **collective and individual, is contingent on this** waking up at *chatzot*. **Thus the first redemption,** the redemption from Egypt, **took place specifically at *chatzot*. Similarly, the final redemption, which we hope will come speedily in our days, will come about through** *chatzot*—meaning **the *concept* of *chatzot*,** the quality of being able to wake up from spiritual slumber by finding the good points at the spiritually lowest times. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:15:9 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:15:9](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:15:9) עַל־יְדֵי הַכְּשֵׁרִים וְהַיְּרֵאִים שֶׁעוֹמְדִים בְּכָל לַיְלָה בַּחֲצוֹת, שֶׁעַל־יְדֵי־זֶה הֵם מַמְשִׁיכִים עַל עַצְמָם בְּחִינַת קְדֻשַּׁת חֲצוֹת לַיְלָה, שֶׁאָז מִתְעוֹרֵר חֶסֶד גָּדוֹל. שֶׁעַל־יְדֵי־זֶה זוֹכִין לְהַמְשִׁיךְ עֲלֵיהֶם תָּמִיד בְּחִינַת הִתְעוֹרְרוּת הַשֵּׁנָה שֶׁבַּחֲצוֹת לַיְלָה, לְהַמְשִׁיךְ עֲלֵיהֶם בְּחִינָה זֹאת תָּמִיד, דְּהַיְנוּ שֶׁבְּכָל עֵת שֶׁרוֹצִים לְהַפִּיל עֲלֵיהֶם שֵׁנָה וְקַטְנוּת גָּדוֹל מְאֹד, אֲפִלּוּ אִם מַפִּילִים אוֹתָם כְּמוֹ שֶׁמַּפִּילִים, חַס וְשָׁלוֹם, אֲפִלּוּ אִם עָבַר עָלָיו מַה שֶּׁעָבַר, אַף־עַל־פִּי־כֵן יִתְעוֹרֵר תָּמִיד דַּיְקָא מִתּוֹךְ תֹּקֶף הַקַּטְנוּת, בִּבְחִינַת קִימַת חֲצוֹת הַנַּ״ל, דְּהַיְנוּ עַל־יְדֵי בְּחִינַת הָעוֹד מְעַט טוֹב שֶׁמּוֹצֵא בְּעַצְמוֹ וְכַנַּ״ל. **Sefaria Community Translation:** This will come about **by virtue of the devout and the God-fearing who get up nightly at *chatzot*** to study Torah; **in this way,** by studying Torah at this time, **they draw upon themselves the holiness of midnight, when great *chesed* is awakened.** And **through this** *chesed* **they merit always drawing upon themselves the concept of arousing from** spiritual **slumber,** the ability to find the good points at the darkest times, by dint of the special influence **that exists at midnight.** Rising at midnight enables the devout and the God-fearing **to constantly draw this** ability **upon themselves**— **that is, whenever** the *kelipot* **seek to cast them into a very powerful slumber and constriction. Even if** the *Sitra Achra* **succeeds in defeating them, *chas ve-shalom*,** and **despite whatever** suffering **they may have had to endure, they will still always be able to rouse themselves from the mightiest constriction through waking up at *chatzot***—**that is, by dint of the remaining little bit of good that each one finds inside himself.** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:15:10 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:15:10](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:15:10) וְעַל־כֵּן מֹשֶׁה לֹא יָדַע עֲדַיִן לְכַוֵּן הֵיטֵב חֲצוֹת אֵימַת, כִּי אָז הָיָה עֲדַיִן קֹדֶם מַתַּן תּוֹרָה וְלֹא הָיָה עֲדַיִן אִתְעָרוּתָא דִּלְתַתָּא, כִּי לֹא הָיָה עֲדַיִן כָּל־כָּךְ צַדִּיקִים שֶׁעָמְדוּ בַּחֲצוֹת וְעָסְקוּ בַּתּוֹרָה, מֵחֲמַת שֶׁהָיָה קדֶֹם מַתַּן תּוֹרָה, וְעַל־כֵּן הָיָה קָשֶׁה לְכַוּןֵ הֵיטֵב נְקֻדַּת חֲצוֹת. וַאֲפִלּוּ לְמַאן דְּאָמַר שֶׁגַּם משֶֹׁה יָדַע, אֲבָל לֹא הָיָה יָכוֹל לְדַבֵּר בָּזֶה כָּל־כָּךְ וְהָיָה מִתְיָרֵא עֲדַיִן שֶׁמָּא יִטְעוּ וְכוּ׳, כִּי עֲדַיִן לֹא הָיָה יָכוֹל לְהַמְשִׁיךְ הֶאָרָה זֹאת בְּאִתְגַּלְיָא מֵחֲמַת שֶׁהָיָה קֹדֶם מַתַּן תּוֹרָה. **Sefaria Community Translation:** **And so,** in Egypt, **Moshe did not yet know how to properly determine the time of midnight. It was still prior to the Giving of the Torah and there had yet to be an *it’aruta d’litata*, an arousal** of spiritual input **from** the Jewish people **below.**¹⁴⁷ **There were not yet** in existence **that many *tzaddikim* who would arise at midnight and engage in Torah study, since it was before the Giving of the Torah and therefore difficult to determine the precise point of midnight.** This is true **even according to the opinion that Moshe also knew** the exact moment of midnight. Moshe knew, **but he could not speak freely about it** to others **for fear that they still might err.**¹⁴⁸ 4a, where Rabbi Zeira explains that Moshe actually *did* know the precise moment of *chatzot*. Even so, Moshe said, “*Around* midnight,” lest Pharaoh’s astrologers miscalculate the exact time of *chatzot* and then declare Moshe a liar when that (miscalculated) time passed without the plague having started. **He could not yet openly reveal this insight, because it was before the Giving of the Torah.** footnotes: ¹⁴⁷ See §9 and note 74 above. ¹⁴⁸ See Berakhot ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:15:11 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:15:11](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:15:11) אֲבָל דָּוִד הֲוָה יָדַע, כִּי כִּנּוֹר הָיָה תָּלוּי לְמַעְלָה מִמִּטָּתוֹ, וְכֹחַ הַכִּנּוֹר נִמְשַׁךְ מֵהַתּוֹרָה, כַּמּוּבָא בְּדִבְרֵי אַדְמוֹ״ר זַ״ל (לקוטי מוהר״ן חלק א׳ סימן ח׳): כִּי הַכִּנּוֹר שֶׁל דָּוִד הָיָה שֶׁל חָמֵשׁ נִימִין, כְּנֶגֶד חֲמִשָׁה חֻמְשֵׁי תּוֹרָה, וְהוּא הָיָה מְעוֹרְרוֹ מִשְּׁנָתוֹ עַד שֶׁיָּדַע לְכַוֵּן הַשָּׁעָה וְהַנְּקֻדָּה שֶׁל חֲצוֹת, כִּי דָּוִד הוּא בְּחִינַת מָשִׁיחַ, שֶׁעוֹסֵק תָּמִיד בְּתִקּוּן נַפְשׁוֹת יִשְׂרָאֵל לְעוֹרְרָם מִשְּׁנָתָם עַל־יְדֵי בְּחִינָה הַנַּ״ל, עַל־יְדֵי הַנְּקֻדּוֹת טוֹבוֹת שֶׁמּוֹצֵא בְּכָל אֶחָד, וּמְלַמֵּד לְכָל אֶחָד, וּמֵאִיר בְּלִבּוֹ שֶׁיּוּכַל לְחַפֵּשׂ וּלְבַקֵּשׁ וְלִמְצֹא בְּעַצְמוֹ נְקֻדּוֹת טוֹבוֹת תָּמִיד, כְּדֵי לְעוֹרְרוֹ מִשְּׁנָתוֹ וּנְפִילָתוֹ שֶׁלֹּא יִפֹּל לְגַמְרֵי, חַס וְשָׁלוֹם. **Sefaria Community Translation:** **However, David** HaMelekh **did know** the exact time of midnight **because of the harp that hung above his bed. As brought in Rebbe Nachman’s teachings, the harp drew its power from the Torah, since David’s harp had five strings, paralleling the Five Books of the Torah.**¹⁴⁹ III, 32a. **It would wake him from his sleep so that he knew how to determine the time and the point of *chatzot*. For David is representative of Mashiach, who is constantly engaged in rectifying Jewish souls, rousing them from sleep through the aforementioned concept**—**through the good points that he finds in each one. He also teaches each person** how to do this on his own, **enlightening the person’s heart so that he is always able to search for, seek out and find the good points inside himself.** David-Mashiach does this **in order to** enable each person to **wake up from his** spiritual **slumber and fall, so that he will not fall** away **completely, *chas ve-shalom*.** footnotes: ¹⁴⁹ LM I, 8:2; and see Zohar ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:15:12 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:15:12](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:15:12) וְהָעִקָּר, לְכַוֵּן בְּעֵת שֶׁכִּמְעַט כִּמְעַט יִפֹּל, חַס וְשָׁלוֹם, אָז דַּיְקָא יָאִיר בּוֹ בְּחַסְדּוֹ לְהַצִּילוֹ וּלְעוֹרְרוֹ, בִּבְחִינַת (תהלים לז, כד): ״כִּי יִפֹּל לֹא יוּטָל וְכוּ׳״, בְּחִינַת (שם לב-לג) ״צוֹפֶה וְכוּ׳ ה׳ לֹא יַעַזְבֶנּוּ בְּיָדוֹ״, בִּבְחִינַת (דברים לב, לו-לט): ״כִּי יִרְאֶה כִּי אָזְלַת יָד וְאֶפֶס עָצוּר וְעָזוּב וְכוּ׳ וְאָמַר וְכוּ׳ רְאוּ עַתָּה כִּי אֲנִי אֲנִי הוּא וְכוּ׳״. **Sefaria Community Translation:** **And** for the person who wants to find his good points, **the main thing is to determine when he is on the verge of falling, *chas ve-shalom*. Precisely at that moment,** HaShem **will enlighten him with His *chesed*, to save him and wake him up, as in** the verse “**If he falls, he will not be cast down,”** and **as in “[The wicked man] watches [for the *tzaddik*] … HaShem will not abandon him into his hand.”** The same is taught about the Jewish people as a whole at the time of the final redemption: **“When He sees that their power is gone, with none to protect or fortify them, He will then say … ‘See, now, that I, I am He.’”**¹⁵⁰ (*Devarim* 32). Ramban’s commentary to this chapter (verse 1) indicates that this Song is an assurance of the future, final redemption. See also *Sifrei* there. Reb Noson spoke of the final redemption earlier in this section. footnotes: ¹⁵⁰ These verses are from the Song of Haazinu ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:15:13 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:15:13](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:15:13) וְכָל זֶה בְּכֹחַ הַתּוֹרָה שֶׁכְּבָר קִבַּלְנוּ עַל־יְדֵי מֹשֶׁה רַבֵּנוּ, וְעַל־יְדֵי כָּל הַצַּדִּיקִים שֶׁהָיוּ עַד הֵנָּה – שֶׁפֵּרְשׁוּ לָנוּ דַּרְכֵי הַתּוֹרָה הֵיטֵב. **Sefaria Community Translation:** **All this** that we have said about finding one’s good points comes **by dint of the power of the Torah that we have already received,** as transmitted **through Moshe Rabbeinu and through all the *tzaddikim* ever since.** They are the ones **who have best explained to us the Torah’s ways** of drawing close to HaShem in all situations. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:15:14 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:15:14](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:15:14) וְעַל־כֵּן דָּוִד הַוָה יָדַע חֲצוֹת אֵימַת עַל־יְדֵי הַכִּנּוֹר הַנַּ״ל, כִּי הָיָה ״יֹדֵעַ נַגֵּן״ (שמואל א׳ טז, יח), כִּי כָּל הַלִּמּוּד הַקָּדוֹשׁ הַנַּ״ל לְחַפֵּשׂ הַטּוֹב וּלְהַחֲיוֹת אֶת עַצְמוֹ עַל־יְדֵי־זֶה, כָּל זֶה הוּא בְּחִינַת נִגּוּנִים קְדוֹשִׁים הַיּוֹצְאִים מִכִּנּוֹר שֶׁל דָּוִד, בְּחִינַת ״אֲזַמְּרָה״ דַּיְקָא כַּנַּ״ל, בְּחִינַת ״עוּרָה וְכוּ׳ הַנֵּבֶל וְכִנּוֹר אָעִירָה שָׁחַר״ כַּנַּ״ל. **Sefaria Community Translation:** **Therefore David HaMelekh knew when it was midnight,** a person’s darkest and yet most propitious time for spiritual awakening, **through his harp.** This was **because David was** one who **“knows how to play.” For the entire aforementioned holy teaching**— that a person has **to search for the good and revive himself through it**—**relates to the holy melodies,** the extraction of good notes from the bad, **that issue from David’s harp.** This is as in “I will sing to my God with what I still have left.” **Specifically, “I will sing”** and play melodies through the good point I still find in myself. **This is** as David himself said, **“Awake … the harp and lyre! I will wake the dawn.”**¹⁵¹ footnotes: ¹⁵¹ Reb Noson explained this in §3 above. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:15:15 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:15:15](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:15:15) וְעַל־יְדֵי־זֶה זָכָה דָּוִד לֵידַע לְכַוֵּן נְקֻדַּת חֲצוֹת הַנַּ״ל, שֶׁבָּזֶה תְּלוּיָה הַגְּאֻלָּה הָאַחֲרוֹנָה בִּכְלָלִיּוּת וּבִפְרָטִיּוּת עַל כָּל נֶפֶשׁ מִיִּשְׂרָאֵל, כִּי דָּוִד הוּא מָשִׁיחַ, שֶׁעַל יָדוֹ תִּהְיֶה הַגְּאֻלָּה הָאַחֲרוֹנָה, שֶׁהִיא גְּאֻלָּה שְׁלֵמָה שֶׁאֵין אַחֲרֶיהָ גָּלוּת. **Sefaria Community Translation:** **Through this** knowledge of finding the good notes /points, **David merited knowing how to determine the point of midnight,** the most beneficial time for spiritual elevation. **The final redemption** of the Jewish people, **both collectively and individually for each and every Jew, depends on this** idea. **For David is Mashiach. Through him will come the final redemption, the complete redemption after which there will be no** more **exile.** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:15:16 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:15:16](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:15:16) וְהָעִקָּר עַל־יְדֵי בְּחִינַת זְמִירוֹת וְנִגּוּנִים הַנַּ״ל, בִּבְחִינַת (שמואל ב׳ כג, א): ״מָשִׁיחַ אֱלֹקֵי יַעֲקֹב וּנְעִים זְמִירוֹת יִשְׂרָאֵל״, הַיְנוּ עַל־יְדֵי בְּחִינַת ״אֲזַמְּרָה״ הַנַּ״ל, בִּמְהֵרָה בְּיָמֵינוּ אָמֵן. **Sefaria Community Translation:** **Mainly it will come through the aforementioned concept of songs and melodies, as in “*mashiach* of the God of Yaakov, and sweet singer of Israel.” In other words,** Mashiach will come **as a result of** our implementing **the teaching of *Azamra*.** May he come **quickly in our days, amen.** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:15:17 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:15:17](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/1:15:17) וְהָבֵן הַדְּבָרִים הֵיטֵב, כִּי אִי אֶפְשָׁר לְבָאֵר הַכֹּל, רַק כָּל אֶחָד כְּפִי מַה שֶּׁעוֹבֵר עָלָיו כָּל יְמֵי חַיָּיו בִּימֵי נְעוּרָיו וּבִימֵי זִקְנוּתוֹ – יָכוֹל לְהַחֲיוֹת אֶת עַצְמוֹ תָּמִיד עַל־פִּי כָּל דְּבָרֵינוּ אֵלֶּה, שֶׁמְּבָאֲרִים קְצָת אֲמִתַּת הָעֵצָה וְהַלִּמּוּד הַקָּדוֹשׁ שֶׁל ״אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי״, שֶׁהִזְהִירָנוּ אַדְמוֹ״ר זַ״ל מְאֹד מְאֹד לֵילֵךְ בּוֹ, אַשְׁרֵי שֶׁיֹּאחֵז בּוֹ. **Sefaria Community Translation:** **Consider these ideas well, because it is impossible to spell everything out. Nevertheless, each person, no matter what he experiences in his life, in youth as well as in old age, will always be able to revive himself on the basis of all** the concepts and ideas **we have discussed here. They clarify a small measure of the truth in the advice and holy instruction contained in “I will sing to my God with what I still have left”**—Rebbe Nachman’s *Azamra*. **The Rebbe strongly encouraged us to “go with” it**—to always keep this teaching in mind and practice it.¹⁵² **Happy is he who steadfastly holds on to it.** footnotes: ¹⁵² See above, p. xiv, note 4.