Translation:Likutei Halakhot/Orach Chayim/The Morning Hand Washing

=Hilkhoth Netilat Yadayim Shacharit/Laws of Morning Hand Washing=

Halakhah 1
Upon awakening, one should do the ritual hand washing, etc. See in the preceding lesson, "And on the day of the first fruits" (Likutei Moharan 56), "There is in every Jew an aspect of Malchut/Kingship", see there.

At night, Malchut is in exile. The essence of the perfection of Malchut is through length of days. In other words, the aspect of Da'at/Knowledge, the aspect of benevolences. At night, judgment(s) are strengthened {they have the upper hand, so to speak}. Therefore, at that time. Da'at is hidden and Malchut is diminished and descends among the lower {worlds}. The essence of Da'at is received from the hands, in the aspect of an argument for the sake of heaven, the aspect of (Lamentations 3:41) "Let us lift up our hearts to our hands", etc. And at night, the spirit in the pulse does not flow as much {literally, 'the spirit which beats'} and the movement of the limbs are heavier at night. Because of this, the melancholy spirit is then strengthened, in the aspect of (Psalms 30:6) "in the evening, weeping may tarry". The essence of this strengthening is on the hands, as is explained there in the aspect of 'melancholy hands', etc. Therefore, in the morning, when the spirit renews and returns and animates all the limbs, then the melancholy spirit is nullified, in the aspect of (Id.) "but in the morning there is joyful singing". The spirit in the pulse returns to flow through all the limbs, especially the hands. Therefore, one must specifically purify his hands, for there the melancholy spirit is especially strong, as explained above. And the opposite is also true - at that time even more holiness is drawn down there {to the hands} and therefore they must be sanctified and purified. Purification is through water, which is the aspect of benevolences, the aspect of Da'at. Then, through this, one may build the Malchut. For the essence of the building of Malchut is from the hands, in the aspect of (Song of Songs 2:6) "His left hand was under my head, and his right hand...", etc. In other words, through the spirit of the pulse that is in the heart, it is drawn on the hands until they can reach heavenward. And from there, one can receive words in the aspect of arguments for the sake of heaven, as explained above. This is the aspect of Da'at, through which is the essence of the perfection of Malchut, as explained above. This is the meaning of (Berakhot 15a) "Anyone who relieves himself, washes his hands, dons phylacteries and recites Shema is as if he received the perfect yoke of the Kingdom of Heaven. For the essence of the perfection of Malchut is through subduing the evil and the kelipot which have hold of holiness.

This is what our Rabbi {Rebbe Nachman z"l} wrote there, that the essence of the perfection of Malchut is to rebuke and to chastise the people in order to chase away the evil and the kelipot. This is the aspect of (Proverbs 25:4-5) "Remove dross from silver", etc. "Remove the wicked man before the king, and his throne will be established with righteousness". With chesed/loving-kindness specifically. For through this da'at is evoked, which is the aspect of chesed, as explained above. This is why it is necessary to wash the hands twice &mdash; before using the bathroom and afterwards. Because it is impossible to chase away the evil except through da'at, as is explained there. Therefore, one must first purify the hands in order to evoke da'at, in the aspect of 'length of days'. Through this one is able to reveal the hidden; in other words, to banish and nullify the kelipot which cover and hide the holiness. From there itself one is able to evoke length of days, the aspect of da'at, as is explained there. This is the aspect of washing the hands a second time aftewards, in order to evoke da'at and length of days, to merit by banishing the evil, as explained above. This is the aspect of then putting on tefillin. Because one purified his hands, he can then use them, in the aspect of (Deuteronomy 32:40) "For I raise up My hand to heaven", the aspect of (Psalms 134:2) "Lift your hands in the holy place" and evoke da'at through the hands into the mind, as explained above. The aspect of tefillin comes from this, which are mentalities, and are the aspect of life and length of days. As our Rabbis of Blessed Memory stated (Menachot 44a) "Whoever lays tefillin attains life". This is the meaning of (Psalms 24:3) "Who will ascend upon the Lord's mount and who will stand in His Holy place?". In other words, who is able to merit da'at, which is the aspect of Hashem's mount and His holy place, i.e. the Beit Hamikdash, which is the aspect of da'at. "He who has clean hands and a pure heart" (Id.), because through a pure heart comes clean hands, the aspect of (Lamentations 3:41) "Let us lift up our hearts to our hands". Through this one may ascend Hashem's mountain to obtain da'at, the aspect of (Deuteronomy 32:40) "For I raise up My hand to heaven", the aspect of argument for the sake of heaven, as explained above. This is the aspect of Chesed/Loving-kindness, Gevurah, Tif'eret, which ascends and becomes Chochmah, Binah and Da'at.

This is what is written in the Shulchan Aruch Orach Chayim Siman 4 Seif 3), that it is forbidden to touch the mouth, nose, eyes and ears before washing the hands; these are the aspects of the 'Seven Candles' which receive the Light of the Face, i.e. the Intellect. The reception is through the hands. When the hands are impure one can receive the opposite, G-d forbid, since the other {the evil forces} also receive from the hands, as explained above. Afterwards, we read the Shema which is the acceptance of the yoke of the Kingdom of Heaven, which one merits through relieving oneself, washing the hands, and putting on tefillin, as explained above. This is he aspect of uncovering the hidden, as it is written "Hashem is our G-d, Hashem is One". Even in all the hidden {things}, we receive vitality from Him. As it says in the Zohar (III, Eikev page 273) "One should prolong the pronunciation of the dalet in Echad, as in (Deuteronomy 17:20) 'so that he will have length of days over his kingdom'". In other words, as explained above, the essence of the reading of the Shema is the letter dalet of the word Echad (One), the aspect of evoking length of days, which is Da'at, into Malchut. This is what our Rabbis of Blessed Memory wrote (Berakhot 15a), all who relieve themselves, wash their hands, put on tefillin, and read the Shema are as if they accepted the perfect yoke of the Kingdom of Heaven. All of this is the aspect of the perfection of Malchut, as explained above. This is as our Rabbis of Blessed Memory said 'and immersed oneself', for this is considered like he immersed. This is the aspect of immersion, the aspect of Mikvah, the aspect of Da'at Elyon (Supernal Wisdom) and great benevolences. For this is the essence of the perfection of Malchut, as explained above and as brought there.

See there, study the lesson "And on the day of the first fruits" well, as seen above, and understand the words. For all of this {I} wrote in brief and it is impossible to understand these words well until you study the lesson, as seen above.

Oth 1
Regarding washing the hands in the morning upon awakening from sleep. This can be understood according to the Rebbe z"l's teaching in Likutei Moharan 250 regarding the necromancer who answered the question (Berakhot 59b) "What is an earthquake?" by saying "When Hashem recalls His children who are in distress among the nations, He sheds two tears into the great sea, and the sound reverberates through the world. See there.

The essence of all of the tribulations that befall mankind, G-d forbid, is only from a lack of da'at/knowledge. He who has da'at and knows that everything is divine providence from Hashem Yisbarach has no tribulations and does not feel any sadness, etc. The essence of the Jewish people's sadness in exile is only because they fell from da'at and relied on nature and luck/fate {or signs of the zodiac}, G-d forbid {Note: R' Nassan means here that instead of believing that everything is determined by Hashem, we have relied upon the natural sciences}. Because of this they {we} have sadness/pain. And this is because we have dwelt among the gentiles and learned from them, etc. In truth, the Jewish people are above nature, only when they sin, G-d forbid, then, etc. {This sentence is unfinished}. When Hashem wants to save the Jewish people from their exile, he then bestows upon them divine providence from the ends of the earth. In the future, nature will be nullified completely and there will be nothing except divine providence alone, as it is written (Isaiah 51:6) "for the heavens shall vanish like smoke", etc. In other words, nature will be nullified by the struggle of {the} fate(s), etc. Then the Jewish people will be above {nature}. Therefore even now, when Hashem Yisbarach wants to bring down the gentiles and lift up the Jewish people above, He evokes divine providence upon them from the ends of the earth, so then there will be nothing but providence. Because of this divine providence, Israel is elevated and makes, etc. See there very well. And this is 'at the hour of remembrance', see there.

And when da'at disappears, as seen above - in other words, no one knows, G-d forbid - that everything {in the world} runs only on the providence of Hashem Yisbarach, and {they} believe that things take their natural course, G-d forbid, this is the aspect of sleep, which is the absence of da'at, the aspect of night and darkness. The essence of the light of day is the aspect of da'at, as shown.

In other words, light is only {from} Hashen Yisbarach, so to speak, in the aspect of (Psalms 27:1) "The Lord is my light and my salvation", corresponding to (Psalms 118:27) "The Lord is G-d, and He gave us light". This is the essence of the sun's light, the aspect of (Psalms 84:12) "For a sun and a shield is the Lord G-d". In other words, when one knows that Hashem Yisbarach rules the world only with providence, this is the essence of light. For the essence of light, in every place where light is found, like the light of the sun and similar {places}, is only the Light of Hashem Yisbarach, so to speak, that illuminates us, as explained above. When we fall, G-d forbid, from this knowledge and we attribute things to nature, G-d forbid, this is the aspect of the absence of light. Then it corresponds to night and darkness, G-d forbid. And this is the aspect of (Isaiah 13:10) "the sun has become dark in its going forth", etc., the aspect of (Joel 2:10) "the sun and moon darken", etc. and other similar verses like these. All of them were said regarding the time of the exile; in other words, because in exile it seems like the light of the sun has darkened because the exile is similar to night, as explained by Rashi. In other words, in the time of the exile, which is evoked only because we attributed things to nature, G-d forbid.

Then 'the sun has become dark in its going forth' because immediately when we relied on nature, G-d forbid, then the light escaped from the sun, as if the sun actually darkened. For in reality, the sun has no light at all except from Hashem Yisbarach, as explained above. Therefore the exile resembles night and darkness. For the essence of the exile is only because we attribute things to nature, G-d forbid. The it is the aspect of night and darkness, the disappearance of the light, as explained above. This corresponds to sleep, the disappearance of da'at to know that everything is divine providence, which is the essence of the light, etc., as explained above.

Therefore, at the time of sleep, the forces of evil descend upon a person, and the essence is on the hands, as is written in the Holy Zohar (Vayeshev 184b). For the essence of the Other Side is the aspect of the gentiles as is known, who draw nourishment only from the aspect of heresies, which is the essence of the Evil Inclination, which is called 'going after atheism', as is brought; in other words, they attribute {everything} to nature, as explained above. Then the aspect of the gentiles increases, the aspect of power of the exile which resembles night and sleep and which they absorbed from the aspect of the strengthening of nature, as explained above. This is the aspect of the spirit of impurity which rests upon a person {at night}.

Therefore, the essence of the rectification of sleep in holiness is through faith, as is brought in the words of Rabbeinu, z"l (Likutei Moharan 35). In other words, when da'at disappears, corresponding to sleep, when man sees that his knowledge is confused and is not perfect, and he is not able to ascertain and to understand that everything is by divine providence from Hashem Yisbarach alone, as it is now in exile amidst the gentiles who resemble night and darkness, and when the knowledge of natural science has increased, G-d forbid - then it is incumbent upon every Jew to cast out and to remove his knowledge completely and to strengthen himself in faith alone, to believe with perfect faith that everything is only through divine providence alone and there is no nature in the world at all. This is the aspect of rectifying sleep through faith. In other words, at the time of sleep, as explained above one must enter into the midst of the aspect of faith, to rely on faith alone after his da'at has fled, just as now in the exile. We must always strengthen ourselves in faith alone, since now we have not elevated da'at perfectly to know that everything is done with divine providence. Therefore, one must clear his mind and rely only on faith alone, in the aspect of (Psalms 92:3) "and Your faith at night". And since at night, at the time of sleep, the disappearance of knowledge strengthens the knowledge of natural science, G-d forbid, which is the aspect of darkness, as explained above, in the aspect of (Genesis 15:12) "and a deep sleep fell upon Abram, and behold, a fright, a great darkness...", etc. This is demonstrated by the power of the exile. In other words, at the time of sleep, and deep sleep, the disappearance of da'at strengthens the power of the exile, from which they nourished, in the aspect of the strengthening of natural science, as explained above. And this is why a spirit of impurity rests upon a person at the time of sleep, as explained above. Therefore, as soon as one awakens from sleep one must wash his hands with water, because the spirit of impurity rests mainly upon the hands, as it is written in the Holy Zohar.

For the hands corresponds to heaven, שָׁמַיִם - fire and water, אֵשׁ וּמַיִם, on the right side and left side, corresponding to (Deuteronomy 32:40) "For I raise up My hand to heaven" as is brought in the words of Rabbeinu in another place (Likutei Moharan 56). This is the aspect of the grasp of the Other Side, the aspect of natural science, the aspect of hands, for they attribute causes to the arrangement of constellations, which corresponds to 'hands'. Therefore the essence of the strengthening of the Other Side is at the time of sleep, which corresponds to nature and is with the hands specifically, as explained above. Because the hands have 28 phalanges which correspond to the 28 letters of the act of creation, through which the heavens and the earth were created, in the aspect of (Isaiah 48:13) "Even My hand laid the foundation of the earth, and My right hand measured the heavens".

And therefore the main way to subdue the forces of evil, represented by the gentiles of the world, the aspect of natural science through which they are strengthened, as explained above, the aspect of their submission is only through the hands of holiness, when one merits to elevate them to da'at. And this is the aspect of (Exodus 17:11) "It came to pass that when Moses would raise his hand, Israel would prevail, and when he would lay down his hand, Amalek would prevail", etc. which was said regarding the war with Amalek. Because Amalek is in general all of the gentiles and the other side, in the aspect of “Amalek was the first of the nations“ (Numbers 24: 20). And Amalek was the essence of atheism and completely attributed everything to nature, G-d forbid. They would discern the hours based on their astrology as is brought in the explanation of Rashi and as shown in the words of Rabbeinu z"l. Therefore, the essence of their subjugation is through the raising of the hands. The raising of the hands, the 28 phalanges that are in the hands, to the head, in the aspect of (Psalms 134:2) "Lift your hands in the holy place". In other words, when the hands, with their 28 phalanges, are raised to da'at to know that all is divine providence, because Hashem Yisbarach created everything through the 28 letters of מַעֲשֵֹה בְרֵאשִׁית, which are the aspect of the 28 phalanges, as explained above. And then they are elevated - the aspect of heaven, because they are also the aspect of the hands, as explained above - to their root which is in knowledge, in the aspect of the 28 letters, as seen above. Because everything was created by G-d with the 28 letters and He gives life and established the heavens and all of their hosts and the land etc. through His divine providence alone and there is absolutely no nature or influence of the arrangements of the constellations at all. And then Amalek and the Other Side are subdued, as seen above. And this is the aspect of (Exodus 17:12) "so he was with his hands in faith until sunset". The essence of the subjugation of Amalek is through faith in divine providence which is drawn down through raising the hands, as explained above. Therefore at the time of sleep da'at disappears, for then nature is strengthened, G-d forbid.

This is the root of the Other Side that is on a person. Therefore the essence of its grasp is with the hands, as seen above. Then, immediately after one wakes from sleep one must wash his hands with water with corresponds to the waters of da'at, the waters of Chesed/Loving-kindness, the aspect of (Isaiah 11:9) "for the land shall be full of knowledge of the Lord as water covers the sea bed". In other words, through the washing one brings down the purifying waters of the waters of knowledge, in the aspect of "The whole world will know that then the world is filled with knowledge like water covers the sea bed". Then everyone will know that everything is only through divine providence alone, for {the concept of} nature will be nullified completely. And even now, at any time when one needs salvation and purification, to be saved from the midst of the Other Side, which is nourished from the aspect of the knowledge of nature, one draws down divine providence from the ends of the earth, as explained above in the lesson, as seem above. This corresponds to the water of washing the hands, which draws down the waters of knowledge from the ends of the earth, in the aspect of 'The whole world will know that then the world is filled with knowledge', etc.

This is the aspect of Mikveh, which corresponds to the World of the Future (because Mikveh, מִקְוֶה, in Gematria is 151, corresponding to Binah, the World of the Future, as is brought). This corresponds to (Jeremiah 14:8) "O hope, ,מִקְוֶה of Israel, his Savior at time of trouble". Because all of the troubles and tribulations are only due to the lack of knowledge, in the aspect of the knowledge of nature, as explained above. In other words, they do not know, G-d forbid, that everything is divine providence, etc. This is the essence of the impurity, as seen above. Therefore the salvation from the trouble and the purification from the impurity is through Mikveh, which is the aspect of 'the World of the Future', the aspect of the waters of wisdom, the aspect of 'for the land shall be full of knowledge of the Lord as water', etc. Through entering the mikveh and occluding the eyes it blocks out the world and one ignores {the world} and covers himself there in the waters of the mikveh, which is the aspect of the waters of knowledge, the aspect of 'the Future World'. Through this one is included within the aspect of da'at, in the aspect of providence for he covers his eyes to the world which strengthens the errors of the wisdom of nature, from whence comes all trouble and impurities. Through this the eyes are damaged, whose root and vitality are from the aspect of the Eyes of G-d, which are the aspect of divine providence, as is understood in the lesson above.

And when one falls from da'at and believes that there is nature, G-d forbid, this is the aspect of the damaging of the eyes and from this come all the troubles, etc., as seen above. Therefore one must cover his eyes completely from what goes on in this world and to lose himself and be included in the waters of the mikveh, which is the aspect of the knowledge of the World of the Future. For then the divine providence will be revealed and nature will disappear completely. And through this divine providence will be drawn down from the ends of the earth, in the aspect of mikveh. And through this salvation will come to him, for everything that he needs, the aspect of 'Hashem is the hope of Israel, his Savior in times of trouble', etc. This is the aspect of the washing of the hands in the morning, which draws down purified water which comes from the aspect of mikveh. Through this he purifies his hands, which are the aspect of the 28 phalanges, the aspect of the 28 letters of the act of creation. The essence of the defect of the aspect of the knowledge of nature, which is strengthened through sleep at night, and darkness afflicts them specifically, as seen above. For through the knowledge of nature the 28 letters are flawed, as seen above, and one associates with the order of the universe, G-d forbid, as seen above. This is the aspect of impurity which takes hold in the hands specifically at the time when da'at flees; in other words, at the time of sleep, as seen above. Therefore, we purify them through the waters of knowledge drawn down from the aspect of 'the World of the Future', etc., as explained above.

Oth 2
Therefore, before washing the hands in the morning, it is forbidden to touch the 7 openings in the head - the two eyes, two nostrils, the mouth and the two ears (Shulchan Aruch Siman 4 Seif 3). These seven openings are the aspect of da'at, as Rabbeinu z"l brought in a different place (Likutei Moharan 21). These 7 orifices of the head are the aspect of (Zechariah 4:10) "these, sevenfold; the eyes of the Lord are roving to and fro throughout all the earth". This corresponds to da'at and divine providence. Therefore it is forbidden to touch them with the hands prior to washing, in order to not blemish the holy knowledge of the aspect of divine providence through the impurity the knowledge of the natural sciences which take hold of the hands during sleep, as explained above. Therefore the essence of the power of the knowledge of nature which relies solely on the arrangement of the constellations in the sky is at night. It is thus called 'star-gazing', because natural science corresponds to night and darkness. For the essence of light is solely the divine providence of Hashem Yisbarach, as explained above.

Oth 3
Therefore one must rise at midnight to break sleep, to break the aspect of darkness and night, which is the aspect of the exile, which resembles the night; in other words, the knowledge of natural science from which is the essence of the exile and the darkness, as explained above. Every Jew must awaken from sleep at midnight in order to break and nullify the knowledge of nature through breaking the sleep, etc., as explained above. Then, when one rises at midnight, one mourns over the exile which drove Israel from our land. For the essence of the exile is through the knowledge of natural science, which corresponds to night and sleep, as explained above. Therefore, that is the time to rectify this.

Oth 4
Therefore, the first redemption, which is the Exodus from Egypt, which includes all of the redemptions - because all of the redeemed are referred to by the name 'Egypt' as Rabbeinu z"l wrote in another place in Likutei Moharan 4. Therefore, the beginning of the redemption was in the middle of the night as it is written (Exodus 11:4) "Around midnight I will go out into Egypt". Because the essence of all the redemptions, especially the redemption from Egypt, came about through the aspect as seen above which was written in the lesson above. This was accomplished by means of divine providence which G-d drew down from the end of the earth, from the future world. At the time of the Exodus from Egypt, there was an upheaval in the constellations and then an overturning of nature, for G-d then revealed His divine providence through His awesome miracles and His overturning nature. All of this took place through the world of the future, for it came through the Yovel (Zohar I 21b, II 41b, 46b) which corresponds to the 50 gates of Binah, which corresponds to the world of the future. (Tikunei Zohar 79b). And therefore the redemption was specifically at midnight; in other words it broke the night and the darkness which are the aspect of the wisdom of nature, and it revealed divine providence in the world. Through this was the main essence of the revelation, as explained above. And this is the aspect of (Id.) “Every firstborn in the land of Egypt will die, and G-d will pass over… And save the Israelites' first born”. Because the first born is first, the aspect of knowledge, the aspect of (Proverbs 1:7) “First thing, knowledge”. In other words, the knowledge of the Other Side, which is the aspect of natural sciences, was subdued, and the knowledge of holiness, the knowledge of divine providence, the aspect of "my firstborn, Israel" (Exodus 4:22) - which is the knowledge of faith in divine providence, from which the holy offspring of the Jewish people are drawn-was increased. The Jewish people are above nature, for they are rooted in "Look to the heavens and count the stars". G-d told him this will be your offspring (Genesis 15:5), upon which our sages comment G-d lifted Abraham above the heavens (Genesis Rabbah, there). Therefore, the Jewish people are above nature, for according to nature, according to the arrangement of the constellations, Abraham should not have been able to have any children. It was only because G-d said to him "let go of your astrology", and raised him above the heavens, that he was able to have a child, as in 'that will be your offspring'. Therefore Jewish offspring are drawn from its root from beyond nature, which is represented by 'My firstborn, Israel'. Because G-d struck the Egyptian first born at midnight to subdue and break the knowledge of natural sciences, and to intensify the knowledge of divine providence, the aspect of the firstborn of Israel, as explained above.

Oth 5
This is the aspect of "And he divided himself against them" (Genesis 14:15) which is said about Abraham at the time he chased after the kings. For Abraham revealed G-d's blessed providence in the world. Therefore, the essence of the fulfillment of the generations of the heavens and earth is through Abraham, as it is written (Genesis 2:4) "These are the generations of the heavens and the earth when they were created, בְּהִבָּרְאָם - meaning, through Abraham בְּאַבְרָהָם (Genesis Rabbah 2:4). Abraham revealed His blessed providence to the world; for the essence of the existence of the world is through this. Therefore, Abraham had the power to divide the night, in other words to break the night, which is the aspect of nullification of nature, the aspect of rising at midnight, as explained above. Then {Abraham} overpowered the four kings, which are the aspect of the four Malchuyot, as brought. The essence of their subjugation is through the nullification of nature, as explained above. Therefore, because he erred {by saying} what was written there (Genesis 15:8) "how will I know that I will inherit it?", the exile was decreed because of this, for it was a blemish in knowledge, which is the aspect of divine providence. The essence of knowledge is the aspect of divine providence. And divine providence is the aspect of the Land of Israel, the aspect of (Deuteronomy 11:12) "the eyes of Lord your God are always upon it", as Rebbe Nachman wrote in another place. Therefore, because he blemished the da'at/knowledge and blemished the Land of Israel, which is the aspect of divine providence, (Genesis 15:12) "a deep sleep fell upon Abram, and behold, a fright, a great darkness was falling upon him". Because he saw the strength of the exile, which is the aspect of 'a deep sleep', the aspect of darkness, the essence of their subjugation through the natural sciences, through the blemishing of divine providence, as explained above.

Oth 6
This is the aspect of eating Matzah and the prohibition of Chametz. Matzah is the aspect of Da'at/knowledge, the aspect of the greatness of the mentalities, the aspect of divine providence, which is the essence of da'at. Chametz (unleavened bread) corresponds to the lesser mentalities, the aspect of "Elokim", the aspect of judgments, as is brought in the Kavanot. This corresponds to the knowledge of natural science, which is the source of judgments and problems, G-d forbid, as explained above. "Nature" in Gematria equals "Elokim", as is brought. From here is where judgments take hold, as explained above. Because Chametz corresponds to (Psalms 73:21) "For my heart was in ferment, יִתְחַמֵּץ לְבָבִי", etc. This is said about the problems that fall upon a person due by the command of Hashem Yisbarach. This is the aspect of the knowledge of nature, from where all of the atheism and problems stem. Matzah, however, corresponds to da'at, as explained above. It is called Matzah because they left in haste and there was not sufficient time for the dough from our fathers to leaven, until the The King of Kings, the Holy One Blessed Be He revealed Himself to them and redeemed them, as it is said (Exodus 12:39) "They baked the dough that they had taken out of Egypt as unleavened cakes, for it had not leavened, for they were driven out of Egypt, and they could not tarry, and also, they had not made provisions for themselves". They had faith in the divine providence of Hashem Yisbarach and therefore they did not prepare any provisions, and we find they left in haste. Matzah is the knowledge of the faith of divine providence, which is the essence of the Greater knowledge, whereby a person merits the revelation of G-dliness, to see and know that everything is (by) the divine providence of Hashem alone. This is the aspect of 'haste', for 'haste' is the aspect of 'higher than time', which leaps over the end, and took them out with great haste, without any time except for a moment. And in a short while they came to Sukkot from Ra'amses and 600,000 people gathered together in a light hour, from all of the land of Egypt, as Rashi explains on the verse (Exodus 19:4) "I bore you on eagles' wings". All of this is the aspect of 'above time'; in other words, they were elevated beyond time. This is the aspect of divine providence which is above nature, above time. Through this they went out without any time, without any preparation - solely in a short while. The essence of the redemption was through the revelation of divine providence which is above time, the aspect of 'haste'. For haste is the aspect of quickness which is a very good trait, the aspect of faith, the aspect of nullification of the sleep that comes about through laziness, the aspect of (Proverbs 19:15) "Laziness causes one to fall into a deep sleep, and a deceitful soul shall suffer hunger", and as brought in the words of our Rabbi (Rebbe Nachman) in another place that quickness is the aspect of faith, see there. And this is the aspect of remembrance, the aspect of (Exodus 13:3) "Remember this day, when you went out of Egypt", etc., and as is written (Deuteronomy 16:3) "you shall remember the day when you went out of the land of Egypt all the days of your life", etc., and as seen in the words of Rabbeinu at the end of the lesson "And these are the judgments" (Likutei Moharan 7) that remembrance is the aspect of faith. The essence of forgetting is from the aspect of time, etc. And when you know and truly believe that everything operates solely by the divine providence of Hashem Yisbarach alone, which is above time, then one need not worry about the aspect of forgetting at all, etc., see there and understand. This is the aspect of remembrance which is said about the Exodus from Egypt, the aspect of 'Remember the day', etc., 'so that you may remember', etc. For with the Exodus from Egypt His Blessed divine providence was revealed, as explained above. This is the aspect of remembrance which is above time, above nature, the aspect of 'haste', the aspect of 'quickness' which is the lifeforce of the mentalities and knowledge. The essence of their existence/fulfillment is when you know and believe in divine providence. And this is the aspect of Matzah made in haste, etc., etc., as explained above.

Oth 7
And this is the aspect of Shabbat HaGadol, which is the name of the Shabbat before Passover, on account of the miracle, etc. The essence of the miracles and wonders that took place during the Exodus from Egypt - which crumbled the battles and nullified nature and revealed His Blessed Providence to the world - all of it was drawn from the aspect of Shabbat, which is the Future World which is totally Shabbat. From there, Hashem Yisbarach drew, so to speak, divine providence from the ends of the earth, etc., corresponding to (Ezekiel 7:2) "an end! The end has come", etc., as is brought there in the lesson as seen above. The essence of the Exodus from Egypt is drawn from Shabbat, which is the aspect of the World to Come. Therefore, Pesach is also called Shabbat, as it is written (Leviticus 23:15) "And you shall count for yourselves, from the morrow of the rest day"; in other words, Pesach, which our Sages of Blessed Memory said (Menachos 65b) that the essence of the power of the miracle of Passover is drawn from Shabbat, as explained above. This is the aspect of the Shabbat that is before Passover, which is called Shabbat HaGadol because of the miracle. For all of the miracles of the Exodus from Egypt were drawn from the aspect of Shabbat, as explained above. Therefore it is called "Gadol" because of the miracles which were called the aspect of Gadol (great), as it is written (II Kings 8:4) "Please tell me all the great things that Elisha performed". As Rabbeinu z"l wrote there in the lesson as seen above, 'And 2 tears went down into the great sea', see there.

Oth 8
This corresponds to (Pesachim 2a) "On the evening [אוֹר] of the fourteenth of the month of Nisan, one searches for leavened bread in his home by candlelight", and the Tanna read אוֹר as evening, employing a euphemism, etc. The essence of the search for Chametz and its burning is the aspect of elimination, the aspect of the nature from the world, which corresponds to Chametz, as explained above. When nature is nullified and providence is revealed, this is the aspect of nullification of the darkness and the night, as explained above. They are the aspect of the power of the exile which is drawn from the aspect of knowledge of natural science, as explained above. For when His Blessed Divine Providence is revealed in the world, then there is no darkness there at all. The essence of light is Hashem Yisbarach, so to speak, as explained above. Then, night is illuminated like the day, etc. As it is written (Psalms 139:12) "Even darkness will not obscure [anything] from You, and the night will light up like day", as it will be in the future, as it is written (Zechariah 14:7) "and it shall come to pass that at eventide it shall be light", as we request (Passover Haggadah ) "illuminate like the light of the day, the darkness of the night". The essence of the darkness of night is from the knowledge of natural science, which is the essence of darkness, while faith in divine providence is the essence of light, as explained above. Therefore, the night of searching for Chametz nullifies nature, as the Tanna was using a euphemism regarding the nullification of nature, which is the aspect of Chametz which was searched for on that night. By this, night corresponds to day, the aspect of (Psalms 139:12) "and the night will light up like day", etc., as explained above. And therefore the Tanna called that night 'light', אוֹר.

Oth 9
This corresponds to “a night of guarding” (Exodus 12:42) - of guarding from harmful powers. Yalkut Shimoni II 210. These harmful powers correspond to natural sciences, to judgments, to the nations which harm the world. Then, on the night of the exodus from Egypt, when nature was eliminated specifically at night in order to break and eliminate the power of night, corresponding to natural sciences, therefore that night was guarded from all harm for powers, from all judgments, since providence was revealed, through which all harm and all judgments are eliminated.

Oth 10
This corresponds to the filling of the moon, as in, "the light of the moon will be like the light of the sun, like the light of the seven days of creation" (Isaiah 30:26), which will take place in the future, when divine providence will be revealed in the world. The darkness of night will then be eliminated and the moon will be filled of it’s waning, for the waning of the moon corresponds to the darkness of night, to natural sciences, which are attached to it since their main power is from the waning of the moon as is known. In the future though, the moon will be filled and darkness will be eliminated, for nature itself will be eliminated and Providence will be revealed. And then 'the night will be as bright as the day', corresponding to, 'the light of the moon will be as the light of the sun'. Therefore, the commandment to sanctify each new month is the first commandment given to the Jews in Egypt during the redemption, for the essence of redemption is the elimination of nature, corresponding to the filling of the moon, which corresponds to the sanctification of the month.

Oth 11
This corresponds to "elimination of leaven is only by burning" (Pesachim 5b). For, "they emerged from fire and fire will consume them". (Ezekiel 15:7). Providence in nature corresponds to day and night, light and darkness, as said, and also corresponds to luminaries of light and luminaries fire. Luminaries of fire dominate when the luminaries of light disappear, which is at night and in darkness. For, 'they emerged from fire and fire will consume them'. Ezekiel 15:7. Providence in nature corresponds to day and night, light and darkness, as said, and also corresponds to luminaries of light and luminaries of fire. Luminaries of fire dominate when the luminaries of light disappear, which is at night and in darkness. See LM I 67. Fire corresponds to the intensity of judgment that is drawn from nature, which is why G-d created fire after the Sabbath, through Adam, as our sages said (Pesachim 54a). This alludes to nature, in that providence disappeared. Nature corresponds to (Deuteronomy 8:17), "my power and the make of my hand have accomplished", like fire, which was created by a human act. Therefore nature is most strongly attached to fire, which represents the intensity of judgment. And therefore we recite the havdalah after Shabbat over fire. Because this is the essence of differentiation and separation. The power of the tree of knowledge of good and evil is mainly from the power of nature, which corresponds to fire, and by our reciting the havdalah over fire, we thereby separate the good and subdue the bad that is attached to the fire as nature, and then the fire itself is transformed into holy nature. For the truth is that even nature is Providence, since G-d himself guides nature as He wills, and when we believe and know that everything is Providence, and even nature becomes Providence, and then even fire is sacred. This is represented in 'who creates the luminaries a fire', which we recite after the Sabbath during havdalah, declaring that we believe everything to be from G-d and that fire is an aspect of the nature that G-d himself created, for nature is Providence. Then, everything is sacred, representing the rectification of the tree of knowledge of good and evil. Specifically through this, evil falls away, as in, 'they emerged from fire and fire will consume them', for its main power is from fire, from nature, and when it becomes evident that even fire, nature, is also from G-d this itself subdues it. This corresponds to burning leaven with fire, for divine providence has been revealed, and then we know that everything is from G-d, and that even nature, represented by fire, was created by G-d alone. Then leaven, representing natural sciences, corresponding to the power of the nations, is subdued and eliminated specifically by its own source, by fire, for 'they emerge from fire and fire will consume them'.

Oth 12
Therefore leaven is permissible throughout the year, and only on Passover must we eat unleavened bread, while leaven is very strictly forbidden, even in the minutest amount. This is because on Passover, which represents the Exodus from Egypt, we must eat only unleavened bread, representing Providence, while leaven, which represents nature, we must completely eliminate so that it will not be seen or found in our homes. For the truth is that nature itself is also divine providence, but since pharaoh and the Egyptians greatly overpowered us and denied G-d by saying (Exodus 5:2) "who is G-d?", therefore it is impossible to take leave of Egypt other than by means of a very great revelation of providence. Therefore, during the Exodus, G-d revealed His providence with a very great revelation, performing for us awesome wonders. For this reason, we must eat on Passover only unleavened bread, which corresponds to Providence and not leaven, which corresponds to nature. On account of the intensity of the exile in Egypt, which comprised all the exiles, it is impossible to take leave of it other than by a revelation of Providence alone. Nature though, represented by leaven, must be completely eliminated, not to be seen or found. Nature would have empowered the Egyptians and then, due to their great power over the Israelites at the time, it would have been impossible to leave. For this reason, we must eat on Passover only unleavened bread, which corresponds to Providence and not leaven, which corresponds to nature. But since for seven days we eat unleavened bread, corresponding to Providence, we can then eat leaven throughout the year. Once we have already left Egypt and the knowledge of providence has been revealed by having eaten unleavened bread, we are then allowed to eat leaven, corresponding to nature. By means of the great revelation of providence we truly know that nature is itself providence, that G-d created everything and guides everything according to His will, and therefore we may eat leaven for the rest of the year. Only at the beginning, during the Exodus, it is completely for bidden to eat leaven, for at that time, due to their great power, it was forbidden to acknowledge nature at all, for that would have even further empowered them and we would not have been able to be redeemed. But after having left Egypt and Providence was revealed, we know that even leaven, representing nature, is also divine providence, and we are then allowed to eat leaven after Passover. This corresponds to what is stated in the holy Zohar, that once we received the matzo, the medicine, we may then eat leaven (Zohar II 183b). This means that after providence was revealed, we may eat leaven, for knowledge was increased and we know that even nature is really Providence. Therefore, leaven only became permissible after the splitting of the Red Sea on the seventh day of Passover, for that was the ultimate fall of Egypt. Providence was then revealed more than ever by the many miracles that took place then. Natural sciences, corresponding to the great power of the nations, were then subdued and eliminated, for they all were very terrified by the revelation of providence that took place, as written (Exodus 15:15) "then the princes of Edom were terrified". Thus the revelation of providence also revealed that nature itself is really providence and therefore, after the seventh day of Passover, it became permissible to eat leavened bread.

Oth 13
The splitting of the Red Sea corresponds to Rabbeinu z"l's teaching in this lesson on 'G-d shed two tears into the great sea'. This means that He draws providence to subdue the nations, which correspond to the sea, as written (Isaiah 57:20) "the wicked are swept away like the sea", which brings about miracles and wonders, which are called 'great' as written (II Kings 8:6) "tell me of the great deeds". This is represented by the splitting of the Red Sea when there was a great revelation of providence. By means of providence came the miracle, providence that G-d drew came upon the sea which corresponds to the nations and the sea split. In other words, the splitting of the Red Sea took place on two levels, two that are one, for they are inter-dependent. The splitting of the Red Sea alludes that the sea of wisdom above was split, and knowledge, corresponding to providence, was revealed, for providence is the quintessential knowledge. This same dynamic also split the sea below, which alludes to the nations of the world who are swept away like the sea-they were all split, broken and eliminated, while Israel passed through the sea on dry land. The waters, representing the nations, could not wield power over Israel, since providence was revealed, as in, 'G-d shed two tears into the great sea'. For Pharaoh had gained power through the two letters מ'י' which spells י"ם (sea) and therefore he said "who is G-d that I should listen to him?} (Exodus 5:2) as stated in the Ari z"l's writings. Therefore Pharaoh was subdued mainly by the revelation of Providence with the splitting of the Red Sea as in, 'G-d sheds two tears', which is Providence, into the great sea.

Oth 14
This corresponds to the sons' question at the Passover Seder, when the son must ask 'why is this night different from all other nights'? On the night of Passover we must specifically ask questions about the difference in order to answer 'we were slaves', meaning that G-d performed for us miracles and revealed His providence in the world. By asking this question about the difference, we subdue and eliminate and answer all questions of natural sciences, for that is how providence is revealed. That is why we ask the questions about the difference on the night of Passover, to eliminate with this question all the questions of the natural scientists, for by means of this question providence is revealed and all of their questions are completely eliminated. For this reason, the Torah speaks about four sons asking questions about the difference. These four sons correspond to the four kingdoms, for all of the four kingdoms, which represent all of the exiles, draw power solely from natural sciences, as explained in the lesson, and they are all subdued and eliminated by the questions of the four sons which revealed Providence, thus eliminating the four kingdoms that comprise all the exiles. Therefore 'why is this night different'? Why is it that on this night, which alludes to all the exiles, corresponding to nature, there should be such a great revelation of Providence? The answer is 'we were slaves' and we could not leave there other by the revelation of Providence, and it was imperative to completely eliminate nature. Therefore the miracle was specifically at night, in order to subdue them at their root and to transform night into day, for nature was completely eliminated and night became day as in (Psalms 139:12) "the night was bright as day". This was the essence of the miracle, that nature, corresponding to the night, should be completely eliminated. Therefore the miracle had to be at night.

Oth 15
This corresponds to the immersing of vessels: a vessel that is purchased from a non-Jew must be immersed in the ritual bath so that a Jew will be able to eat with it. (Yoreh Deah 120:1). When a vessel is in the possession of a non-Jew, who corresponds to nature, to the essence of impurity, the vessel cannot leave it to enter into the possession of a Jew, into holiness, other than by immersion in a ritual bath, corresponding to providence, to knowledge, as in (Isaiah 11:9) "for the earth will be filled with knowledge as the sea". This is because the food of a Jew must be very holy, and food is sanctified mainly by knowledge, which is a revelation of providence. This corresponds to eating matzo on Passover, because we reveal providence specifically by eating matzo. Adam caused a blemish when he ate from the tree of knowledge of good and evil, which corresponds to natural sciences, which are comprised of good and evil. This knowledge is of the realm of evil, a blemish of holy knowledge. This blemish was caused mainly by eating, for the main rectification of eating is specifically through faith, as in "remain faithful" (Psalms 37:3) as mentioned elsewhere. LM I 62. When a person does not eat with sanctity, knowledge, which corresponds to Providence, is blemished and the person falls into the mistaken belief of natural science, as written, (Deuteronomy 8:12) "lest you eat, be satiated and your heart becomes haughty and you forget G-d your Lord and you say in your heart my power and the might of my hand have accomplished this for me". In other words, the person attributes it to nature, as if his sustenance comes from his own power in the mind of his hand and he does not acknowledge Providence. This is the meaning of 'my power and the might of my hand', a blemish in the hands, in the 28 phalanges of the hands, in the 28 letters of creation. This is the meaning of (Deuteronomy 8:18) "remember G-d your Lord for He gives you power". Indeed, everything is the providence of G-d, who created everything with the 28 letters of creation, who oversees everything at all times, and who gives power, for G-d oversees and sustains the world through the 28 letters of creation. Therefore the Jewish people must greatly sanctify their food and eating. This is represented by many Commandments connected with eating and drinking, for the revelation of providence is mainly dependent upon the sanctity of foods. Thus, 'and be satiated and blessed G-d your Lord over the good land': bless G-d after eating, through knowing that everything is from His providence. And over the good land, for the land of Israel corresponds to Providence, as written (Deuteronomy 11:12) "the eyes of G-d your Lord are always upon it". This corresponds to the eating of the manna, as in (Exodus 16:4), "I will rain down for you bread from heaven", for it came down slowly through Providence each and every day, besides other miracles connected with it. Believing that sustenance comes only from G-d, solely in His providence, without any natural causes at all, for He gives power - this is eating manna, as in, the Torah was only given to those who eat manna. Mekhilta B’Shalach 17:17. Therefore when the Israelites first came near to their Father in heaven during Passover of the Exodus from Egypt, they had to eat matzoh, which represents the mind, knowledge, corresponding to manna for by eating matzoh on Passover great knowledge is evoked and we come to know that everything is only providence. This is the essential closeness of the Jewish people to their Father in heaven. And therefore a vessel that has been in the possession of a non-Jew, who represents the realm of impurity, for they attribute things to nature, which is from where judgments and the forces of evil draw their main power, that vessel is unusable for a Jewish meal unless it has been immersed in a ritual bath. In this way, the vessel leaves the realm of nature and enters the realm of knowledge, of providence, of the world of the future, represented by the ritual bath, as explained above. This corresponds to the purification of vessels (Numbers 31:23) "whatever passes through fire you shall pass through fire, for they emerged from fire and fire will consume them". Since forbidden food, which is impure, has been absorbed into the vessel, corresponding to nature, for all impurities and forbidden things are drawn from heresies, that vessel has no purification other than by fire, which is the source of nature, as said, for they have emerged from fire. But as long as forbidden food has not been absorbed into the vessel but has only left the possession of a non-Jew, thereby also leaving his knowledge, for a person's greatest possession is his knowledge, with which he aquires all of his belongings, as in "if you have acquired knowledge what do you lack"? (Nedarim 41a), therefore when the vessel leaves the possession, the knowledge, of a non-Jew, representing the realm of nature, then immersion in a ritual bath is sufficient. A ritual bath represents the world of the future, from where providence is drawn to break and eliminate the realm of nature, through which we move from impurity to purity, from the possession of a non-Jew to the possession of a Jew, who is above nature.

Oth 16
This corresponds to the 4 cups of wine at the Passover Seder. Wine has two parts, as our Rabbis Z"L said, "if a person is worthy it makes him a head and if he is not worthy it makes him a poor person". Yoma 76b. This means that a person's knowledge is elevated by the wine, and being that the essence of knowledge is the revelation of providence, knowledge of providence is enhanced by drinking wine and one becomes a 'head'. But when a person is not worthy, the opposite happens and one becomes poor, for the true pauper is he who lacks knowledge, which is the main cause of material poverty. When a person lacks knowledge of providence, which is the essence of knowledge, this causes poverty, as in, "you shall eat it with despair" (Genesis 3:17), representing oppression and poverty that come on account of the blemish of eating of the tree of knowledge of good and evil, which corresponds to natural sciences. Furthermore, nature corresponds to darkness and night, corresponding to the blemish of the moon, which is the root source of poverty, as is known. Wine is therefore comprised of both elements: it brings on sleep, which corresponds to nature, which corresponds to night and sleep, and when one is worthy, it arouses from sleep, as in, "your pallet is like good wine which makes the lips of the sleeping speak". Song of songs 7:10. Good wine, which comes from the realm of holiness, arouses a person from sleep, represented by speech. During sleep, speech disappears, while good wine arouses from sleep and evokes speech, which comes from knowledge, as in 'makes the lips of the sleeping speak', which corresponds to providence, corresponding to the arousal from sleep. And since wine is comprised of both elements, when a person is worthy it represents knowledge, Providence, as in, "wine that makes glad", corresponding to the world of the future, as in "wine makes glad" (Psalms 104:15). And when one is not worthy it is an intoxicating wine, which confuses knowledge and errs with natural sciences, which corresponds to sleep. Therefore wine must be carefully guarded from the touch of a non-Jew, more than anything else. Nothing else in the world besides wine becomes forbidden by the touch of a non-Jew. As soon as a non-Jew touches wine, and touch is with the hands, the wine is drawn into the realm of nature, which corresponds to the non-Jew, since the wine itself is comprised of both aspects. Therefore a non-Jew, who corresponds to nature, makes the wine impure with the touch of his hand, for the wine is immediately drawn into the realm of nature, and is therefore unsuitable for a Jew, who is above nature, and whose food and drink should be holy, since the knowledge of providence is drawn through food and drink. Therefore, the blemish of the wine is specifically by their touch with the hands, for the blemish of the knowledge of providence is mainly through a blemish of the hands, of the 28 phalanges of the hands, which correspond to the 28 letters of creation. The hands of the non-Jews though, are the opposite of this, and are in the category of "the hands are the hands of Esau" (Genesis 27:22), corresponding to the mistaken belief in nature, corresponding to "my power and the might of my hand", and therefore wine is blemished by the hand of a non-Jew. This forbidden wine is then in the category of the mistaken belief in natural sciences, which corresponds to sleep. This is alluded to in the word Nesekh, נֶסֶךְ, the term for forbidden wine, as in, "For G-d Nasakh נָסַךְ (poured) a spirit of slumber" (Isaiah 29:10), which refers to stargazers who have a mistaken belief in the constellations. Therefore at the time of the Exodus from Egypt, when Providence was revealed, it is a commandment to drink 4 cups of wine, for wine is then in the category of 'if one is worthy the one becomes a head', for now at the Passover Seder, knowledge is elevated and providence is greatly revealed through the wine, for G-d drew Providence and broke the night, the sleep, as in "around midnight I will go out within Egypt". Wine is then in the category of 'wine makes glad' and a person is able to speak and tell the story of the Exodus from Egypt on this night, by means of the wine as in 'wine makes the lips of the sleeping speak'. This corresponds to "song is only recited on wine". Berachot 35b. For all songs are drawn from the world of the future, when song will be aroused in the world, as stated in the holy Zohar III 286b, as in, "Then Moses will sing". Exodus 15:1. It does not say 'sang', in the past tense, but 'will sing' in the future, teaching us that he will sing in the world of the future. Sanhedrin 91b. This is because the essence of song comes from the world of the future, when Moses will sing, for song will then be aroused in the world. This is the source of all songs - song in this world over miracles, for all miracles come about by G-d drawing providence from the end of the world, from the world of the future, into this world. And when a miracle takes place, we draw song from the world of the future into this world, which is all the songs for the miracles that we sing. Therefore, song is only recited over wine, for wine will then be absorbed into holiness, corresponding to knowledge of providence, for the essence of song is drawing providence, which is the song for the miracle, into this world, which is why song should be over wine. This is represented by the 4 cups of wine at the Passover Seder, corresponding to the Four Kingdoms. When wine is absorbed into holiness, corresponding to Providence, all exiles of the Four Kingdoms are subdued, for their main power is through nature, and by means of the Providence that is revealed by the knowledge that is drawn by the 4 cups of wine, they are all eliminated.

Oth 1
Regarding washing the hands after sleep, see the lesson "When you go out to war" in Likutei Moharan II 82. See the whole lesson there.

Now the general rule for our subject is: there are aspects that are in order and not in order, which are the aspect of (Psalms 139:5), "you have formed me backward and forward”, the aspect of Adam and Eve, Aleph Bet and Tav-Shin-Resh-Kuf. Adam corresponds to YHVH spelled out with Alephs, which is numerically equivalent to 45, which is the aspect of order, corresponding to “before”, to Aleph Bet in a forward sequence. Eve is the aspect of speech, the aspect of “night to night will tell” (Psalms 19:3), the aspect of Malchut Peh, etc., the aspect of Tav-Shin-Kuf-Resh in a backward sequence, to, ”backward”, etc. This is as we see, that a person sometimes goes along not in order. This comes about from the aspect of 'not in order', as seen above, by the person having severed disorder from order. This blemish is caused mainly by haughtiness, as (one says) "I will rule", for in this way a person takes Eve-Malchut for himself and severs it from Hashem, and then it is not in its whole perfect state. This is because its main sustenance is from the Divine Name of מ"ה, which is the intellect, which is in the aspect of order. The perfection of all things is only when they are united and bound with Hashem, when they receive perfect sustenance from Him. Wholeness comes from the mind, etc., the aspect of Wisdom, כ"ח מ"ה (the power of Mah), as in "Wisdom sustains life" (Kohelet 7:12) and as in "What is our life, what is our strength, etc" (morning prayers), and מ"ה is (numerically) equivalent to Adam. Then, it contains wholeness, etc. This is, "G-d's is the earth and its bounty" (Ps. 24:1), and then, everything is in order for a person, since, "Wherever there is the masculine, the feminine is not mentioned". Zohar III, Chukat, 183b. Therefore Eve, disorder, becomes submerged and nullified into Adam, order. And the aspect of order is called Yud and Malchut is called Dalet - דלי"ת לֵית לָהּ מִגַּרְמָהּ כְּלוּם, which has nothing of its own. Zohar I 170a. Hashem draws the sustenance of Wisdom, represented by the Yud, into the Malchut, represented by Yud-Vav-Dalet. This is "You formed me backwards and forwards and placed your Kaf upon me"; Kaf not meaning hand, but the letter Kaf, which is the Yud-Vav-Dalet (the letter Yud spelled out), which in Gematria equals Kaf (20). When a person separates the Dalet for himself and draws sustenance from it, his life then becomes disordered, and things do not go for him "in order", for he is now being sustained by "disorder", by the Malchut-Eve, tav-shin-resh-kuf. And therefore when one sees that things are not going 'in order', you should know that you have become haughty and you feel 'I shall rule'. What should you do? Repent, humble yourself and return to the category of מ"ה, as is written, "We are Mah (nothing) (Ex. 16:7). Then Eve is restored to the aspect of Adam, to the aspect of Mah, and things are restored to order. The main time for this repentence is during the month of Elul. Study all of this there well.

Oth 2
This is the aspect of washing the hands in the morning when you rise from sleep. Day and night correspond to Adam and Eve, to order and disorder. The light of the day corresponds to Adam, who represents Wisdom, for light corresponds to wisdom and knowledge, as Rabbeinu z"l says elsewhere (Likutei Moharan I 37), and as is written (Proverbs 2:13) "As thr advantage of light over darkness, so is the advantage of wisdom". Night corresponds to Eve-Malchut, as in "night to night יְחַוֶּה, will tell" as mentioned in the holy Zohar and brought in the laws of awakening Halachah 3. At night, the gates of the Garden of Eden are sealed, which is the aspect of the disappearance of knowledge, and the world is then ruled by the Matron, which is Malchut. Therefore, judgments are empowered during the night, as stated in the holy Zohar I 92b, for all judgments arise from disorder, which corresponds to judgments, the source of all suffering, G-d forbid, which is against human will, corresponding to disorder. And disorder is the aspect of the darkness of night, as a person walking in the dark will walk in a disorderly way, because he cannot find the right path, and he may stumble on a rock, or something similar. However, during the daylight, one sees the path and walks in order. Therefore day and night correspond to order and disorder, to Adam and Eve, etc. Therefore, at night, when disorder rules, and order, wisdom, the light of day have disappeared, then is the time to sleep, and sleep is the aspect of nullification. For when a person sees that his intellect is confused and his mind is not settled, judgments that are attached to disorder are empowered. For when holy knowledge is perfect, disorder comes into order, for 'Where there is masculine, the feminine is not mentioed'. But at night, when knowledge disappears, and disorder, to which judgments are attached, G-d forbid, is empowered, G-d forbid, one must relinquish one's knowledge altogether, as if one had no knowledge at all, and completely nullify oneself into sleep. We must sleep at night when knowledge is not perfect, for otherwise, disorder may overrule, G-d forbid. Therefore we sleep at night to completely banish our knowledge and nullify ourselves, showing that disorder, which corresponds to the body, has no sustenance at all other than via the intellect. Therefore, we completely relinquish the intellect and the body remains like an inanimate stone with only the bare minimum of life. During sleep, the intellect is refreshed and strengthened, so that when we wake from our sleep, renewed mental forces return to us and the body is also strengthened. This is because the body is sustained mainly by the soul and the soul and the body themselves correspond to order and disorder. The body and the soul represent a man and a woman, as is known, Adam and Eve, light and darkness, wisdom and foolishness as mentioned elsewhere in the lesson entitled "דִּרְשׁוּ ה' וְעֻזּוֹ" (Likutei Moharan I 37). The body has no sustenance at all other than the soul, so at night, when knowledge is not whole/perfect, we must completely relinquish knowledge and literally nullify ourselves in sleep, so that disorder will not overpower us.

Oth 3
And therefore, when we are waking from sleep, we must wash our hands with water. Water represents knowledge, as in, "the earth will be filled with knowledge as the waters cover the sea bed". Isaiah 11:9. We must evoke the waters of knowledge to evoke order and banish impurity, which is attached to disorder, which has become attached to the hands. The entire power of the forces of evil is only from disorder, when a person is not receiving perfect sustenance from order. This is represented by the darkness of night, by sleep, when the body, which corresponds to night, remains without sustenance from the intellect, which corresponds to day. During this time, the forces of evil are sustained from there, from disorder, become attached specifically to the hands. This is because the above rectification of binding and bridging disorder into order is represented by the Yud, which corresponds to the Kaf, which represents the hands, as in, 'you formed me backward and forward and placed your hand upon me', as brought on the verse "Open your hand". The entire world compared to G-d is in the category of disorder. G-d is exalted beyond all spiritual worlds, and all the worlds are in disorder before Him, since all the worlds are guided by Malchut as explained in the lesson as mentioned above, and the Malchut corresponds to disorder, and said above. This corresponds to "the world was created in the month of Tishri". Rosh Hashanah 27b. Tishri represents tav-shin-resh-kuf, disorder, Malchut. The world was created mainly so that we come to know G-d Zohar II 42B, so that we acquire perfect knowledge, which is knowing G-d. That is the true essence of knowledge, and only that is considered knowledge, as written, "you shall know today and restore to your heart that G-d is the Lord". Deuteronomy 4:39. The main purpose of creation was to bring disorder into order, to elevate all worlds to their root, so that disorder, representing the totality of all worlds, will become brought into order, which is knowledge, specifically the knowledge of G-d. That is the main purpose and what will remain at the very end. Everything else will become nullified into it. But how does one achieve this, binding and elevating all worlds corresponding to disorder, to the roots, into order, which is wisdom and knowledge? This is only possible in this world of action, by means of observing the practical commandments of the Torah. The Torah, as a whole, is held in the hands, which are the tools of action, as in "today to do them". Deuteronomy 7:11. This is alluded in "the two tablets of the covenant are in my two hands". Deuteronomy 9:15. Torah, represented by the two tablets of the covenant, is held within the two hands, which represent the tools of action, for the hands place all things where they are needed. This is true regarding the world as a whole: by means of the hands, the tools of action corresponding to the totality of the Torah, we take all the worlds, corresponding to disorder, elevating them and bringing them to G-d, so that they are absorbed within their root in order. This is why the Zohar tells of Rabbi Eliezer who lifted his two hands as he was about to die and said "woe that two Torahs are about to disappear from the world". Zohar I 99a. The two hands represent the totality of the Torah, represented by the written Torah and the oral Torah, which is why holiness is evoked mainly through the sanctity of the hands. This is represented by the washing of the hands in the morning. When we sleep, the life sustenance disappears and the forces of evil that are attached to disorder become attached specifically to the hands, for they are always seeking to be nourished from holiness. And since holiness – bringing all worlds to the root, bringing disorder into order - is by means of the hands, the main attachment of the forces of evil that always seek division and to separate disorder from order is specifically to the hands, the main site of sanctity. The hands are the main tools by means of which we are able to bind and elevate disorder into order, and therefore, they are also the main place where the forces of evil are attached. That is why we must wash our hands with water immediately upon awakening, to evoke the waters of knowledge and evoke order, so that the forces of evil attached to disorder will be banished. This is what our Sages said, "the evil spirit that rests on the hands as a princess and is particular not to leave unless the hands are washed properly". Shabbat 109a. This force of evil is rightly called a princess, for it is attached to a blemish of the Malchut caused by separating Malchut and saying 'I shall rule', which causes everything to be disordered, which is the source of judgments and evil forces. That is why it is called a princess.

Oth 4
And therefore, it is forbidden, before washing, to touch your eyes, ears, etc., with your hands. Shulchan Aruch Orach Chaim Siman 4 Seif 3. For all of these are the orifices of the head, the mind, and all of these seven orifices represent the channels through which intellect is drawn - they are the Seven Candles, as explained in another place (Likutei Moharan I, 21). Therefore, one must not touch them with the hands before washing so as not to empower disorder over order, which is the aspect of da'at/knowledge, corresponding to the seven orifices of the mind by the impurity which is attached to the hands, the tools of action, which are attached to disorder. Therefore, we must first purify and sanctify the hands with water, representing the drawing of the waters of knowledge. Then we are able to raise the hands to G-d and to bring everything into order, as in, "Raise your hands with holiness" (Ps. 134:2). By drawing knowledge, everything comes into order, which is the aspect of da'at/wisdom and knowledge, for wisdom is called holiness as is known. This corresponds to rising at midnight, or at least before sunrise, to bind day to night with Torah and prayer: night, disorder, which corresponds to night, with day, with order, which corresponds to day. This is the essential work of a human being - to elevate and bring all worlds to their root.

And this is, "Bless G-d, all servants of G-d, who rise in G-d's house at nights" (Ps. 124:1); specificallt 'who rise at nights', for rising at night to study Torah and pray is the main rectification, for that is how we bind night with day, disorder with order, which is the main rectification of all worlds. This is the juxtaposition of 'Raise your hands in holiness and bless G-d': 'raise your hands', for elevating and binding night with day, disorder with order, is accomplished specifically by the hands, the tools of action, the totality of the Torah. They raise all worlds to their root, as in, 'Raise your hands in holiness and bless G-d', as in, "When I raise my hand to heaven" (Deut. 32:40), which is the raising of the hands spoken about in the Zohar, for the totality of all worlds are held in the hands, as in, "My hand founded the earth and my right hand measured the heavens" (Isaiah 48:13). Therefore, holiness is mainly in the hands, for by fulfilling the Torah and the mitzvot that are held in the hands, the tools of action, we elevate all worlds, which represent disorder, raising and bringing them back to their source, to G-d, to order, represented by wisdom, which is called holiness, as is known. And this is, 'raise your hands with holiness' and it connects well with the previous verse, 'Bless G-d, all G-d's servants, who rise at nights'

Oth 5
And this corresponds to Rosh Hashanah, to the blowing of the shofar, which is the aspect of arousal from sleep. As is brought in the Kabbalistic texts, Rosh Hashanah corresponds to sleep, and the shofar representes arousal from sleep, since, "The whole world was created in Tishri" (Rosh Hashanah 10b). This is the aspect of disorder, Tav-Shin-Resh-Kuf, and when disorder is aroused, you must submerge yourself completely in sleep, which corresponds to the sleep of night. Rosh Hashanah is the first day of the Ten Days of Repentance, and the essence of repentance is to repent from haughtiness, humbling oneself and truly sensing one's lowliness and unworthiness. As our Sages said, "One self-chastisement is greater than one hundred floggings" (Berachot 7a), and, "He forgives transgression for the remainder" (Micah 7:18) - "to the one who makes himself a remainder" (Rosh Hashanah 17b). Therefore the essence of repentance is humility and humbleness, for all sins arise from disorder, from separating the Malchut and possessing it with haughtiness. That is the source of all judgments, to which the evil inclination and the forces of evil are attached, from which all sins arise. The holy books speak about haughtiness being the cause of all sins, since, "Whoever is haughty is as if he worshiped idols" (Sotah 4b), and, "Whoever acknowledges idolatry is as if he denied the entire Torah" (Chullin 5a). We find, all sins come through haughtiness, G-d forbid, for haughtiness separates disorder from order, which is the cause of all sins. Therefore, the essence of repentance for all sins is humbleness, making yourself as dust to be tread upon, sensing your lowliness and distance from Hashem, lowering yourself and breaking your heart before Hashem. That is how G-d will forgive a person, as written, "G-d will not scorn a broken and oppressed heart" (Ps. 51:19), and "Who forgives transgression for a remainder" - "for one who makes himself as a remainder". This is because humility and humbleness, one makes himself as Mah, as nothing and naught. In this way, one returns to order, represented by Mah, through which all judgments, which correspond to sins, disappear.

Therefore, on Rosh Hashanah, which is the first day of the Ten Days of Repentance, the first day of Adam's creation, we must "sleep" - we must completely submerge ourselves as if we have no knowledge at all, but only cry out to G-d and declare Him King, in complete sincerity, without sophistication. On Rosh Hashanah Adam and Eve were created, corresponding to order and disorder. It was their task to rectify all the worlds, representing disorder, into order, to bring 'Eve' into 'Adam'. Had they done that, everything would have been brought into order, without any suffering and judgments, which represent disorder. But they blemished with their sin, and in doing so, they separated disorder from order, for their main sin was haughtiness, 'I shall rule', which was the essence of the Primordial Serpent's enticement, as written, "For G-d knows that on the day you eat of it, your eyes will be open and you shall be like G-d" (Gen. 3:5). As our Sages said, "It told them, 'Every craftsman hates his fellow craftsman - G-d ate from this tree and created all the worlds'" (Genesis Rabbah 19:4). In other words, he aroused jealousy in them and a desire to rule: 'you shall be like G-d' - 'creators of worlds', as if to say, 'Why should you subdue yourselves to Him? If you eat from the Tree of Knowledge, you will be a Gd and a King just like Him!' All this is the aspect of 'I shall rule', in that one desires to draw Malchut/Kingship to oneself, and then everything gets in disorder, for the person himself is in disorder. That is why all generations of mankind became destined to die, for they had blemished order, corresponding to wisdom, the source of all sustenance, as in, "Wisdom sustains life" (Kohelet 7:12), as in, "Mah is our life?". With their blemish, they separated themselves from order, from wisdom, from Mah, the main source of sustenance, and death as opposed to life was the inevitable result. Their blemish also caused everything to become disordered, represented by all the blemishes and decrees that were a result of their sin, as written, "With toil you shall eat of it...thorn and thistle will grow for you" (Gen. 3:17-18), upon which Rashi comments, "When you plant wheat, the earth will give forth thorn and thistle". All this corresponds to the disorder they caused with their sin, which was haughtiness, 'I shall rule', which caused all things to become disordered, since they had evoked disorder upon themselves with their sin. Not only did they not rectify, elevate and refine the world of the judgments that are attached to disorder, bringing everything into order, which is what they were supposed to do on the day they were created - for elevating the entire world to its source, merging disorder into order, was the very purpose for which Adam and Eve were created - but they caused great damage with their sin. The serpent first entices Eve, since she represents disorder, from which the forces of evil derive their power. The rectification should have been by merging disorder into order, by Eve being subservient to Adam, but the serpent overpowered Eve, representing disorder, enticing her to separate 'Eve' from 'Adam', disorder from order, so that Adam would follow Eve's will, so that disorder would rule over order. But they immediately repented and began rectifying everything, a rectification that would not be completed until the coming of the Messiah.

And each and every year we must work at this rectification on Rosh Hashanah, for that is the day they were created and when they should have made this rectification, but instead the did the opposite. That is why our service on Rosh Hashanah and Yom Kippur is related to this rectification, as brought in the Kabbalistic texts. Therefore, the essence of the rectification of Rosh Hashanah is to work at restoring everything to order, repenting for all of one's sins, which are caused by disorder, by haughtiness, completely surrendering oneself to G-d in order to elevate the entire world that was created at this time of year; in other words, restoring disorder back into order. This is the aspect of 'sleep' on Rosh Hashanah, as mentioned in the Kabbalistic texts, "G-d cast a slumber" (Pri Etz Chaim, Rosh Hashanah, 2, 4). Sleep represents surrender. Order and disorder correspond to Chochmah and Malchut, Adam and Eve, and 'Eve' must be submissive to 'Adam', knowing that the entire world which seems to be ruled by Malchut, by Eve, all comes from G-d alone, "for Kingship is G-d's" (Ps. 22:29) and everything in existence and all life on earth is absolutely nothing before Him. It is a great mitzvah to know and declare this knowledge. It is the main source of sustenance for man and for all the worlds, and is what brings everything back into order. But when disorder, represented by judgments, is empowered, which is on Rosh Hashanah, when the world, corresponding to disorder, was created, and on which Adam and Eve sinned, thus empowering disorder, we must at this time completely surrender ourselves into sleep. In other words, we must completely relinquish and abandon our intellect, as if we have no knowledge at all, but rather declare G-d as King with utmost faith and simplicity, without any sophistication. This is our main work on Rosh Hashanah and Yom Kippur, on which we are completely involved in revealing His kingship without any sophistication. On these Days of Awe, we completely set aside our knowledge and surrender ourselves, devoting ourselves to prayers, beseeching, song and praise from Psalms and other types of requests and liturgy. All this represents sincerity and simplicity without any sophistication, for that is how we reveal G-d Kingship. This is the meaning of the 'sleep' on Rosh Hashanah as mentioned in the Kabbalistic texts. It is explained there that this 'sleep' is the disappearance of the Supernal Mind from the Zeir Anpin, and then Mind and sustenance are drawn directly into the Malchut from Binah, the Supernal Mother, rather than through the Zeir Anpin, and then, through the shofar, new Mind is drawn after this 'sleep'. After the arousal from this 'sleep', the Malchut is severed, etc. The 'sleep' represents the disappearance of the Mind; it is intentionally removed so that disorder, haughtiness, the main blemish of the mind, as mentioned in the Kabbalistic texts, will not become attached to it. Therefore, Ga'Avah, גַּאֲוָה (haughtiness) is numerically equivalent to Yah (15), which represents the Mind. The main blemish of haughtiness is in saying, 'I shall rule' and the main sustenance of the Malchut is from wisdom, as in, 'Wisdom sustains life', as Rabbeinu z"l explains in the lesson. The Malchut must be elevated to its source, as in, "The Kingship will be G-d's" (Ovadiah 1:21), to know that all the worlds and everything in them, which correspond to Malchut, were all created and are solely guided by G-d's Kingship, which rules over all. Therefore we must completely surrender ourselves to G-d and to be nothing in our own eyes, as in "we are מ"ה" (Ex. 15:7), for sustenance comes mainly from מ"ה, as in, 'מ"ה us our life'. But when one is haughty and says 'I shall rule' and seeks to draw 'kingship' to himself, this is because in his haughtiness, he believes that he has already achieved some intelligence, that he is a scholar, a kabbalist, a tzaddik, and deserves some status of power. He thus desires to overturn order and take the Malchut for himself, as if he has power and knowledge to sustain the Malchut which is sustained mainly by wisdom, to draw wisdom into disorder and to empower disorder over order. It is certainly possible to draw kingship to oneself other than by means of wisdom, which sustains the Malchut. Therefore, this haughty person who says 'I shall rule' blemishes wisdom in wanting to draw the mind into the kingship of evil, which is haughtiness. Therefore, as long as disorder is not yet ameliorated, that is, at the beginning of Rosh Hashanah, one must completely relinquish and set aside one's mind so that disorder, judgments, will not be able to attach itself to it. And during this complete surrender, corresponding to 'sleep', in that we do not use any wisdom at all, we then rise above human wisdom, for sincerity, simplicity and faith rise above the Mind and Wisdom, as we have explained elsewhere. Then we are able to declare G-d as King with all sincerity and without any sophistication. This corresponds to drawing the Mind and sustenance into the Malchut, bypassing the Zeir Anpin, as known. Now we reveal G-d's Kingship without any wisdom at all, but solely by means of surrender, when we are submerged into Binah, the Supernal Mother, which comprises the upper three Sefirot, from where His Kingship is revealed. Then, through the shofar, new mind is drawn and we are aroused from sleep, for by means of the sleep and the surrender, we are then able to receive great intellect, and the Malchut is severed and becomes a complete partzuf/structure on its own. For when we attain holy intellect, G-d's Kingship is revealed with complete knowledge to all, for the drawing of the mind is only for the purpose of revealing His Kingship, to know and declare that He is the Creator. Then, disorder is ameliorated and absorbed into order, as in, 'Wherever there is masculine, the feminine is not mentioned' for she surrenders to him. When the mind is in its perfect state of holiness, we need not be afraid of disorder, since we know that everything is solely from G-d, when all disorder completely disappears. Therefore, arousal from sleep is mainly by means of the sound of the shofar, for sound corresponds to Mah, the Divine Name representing order, as stated in the Tikunei Zohar, "YHVH is in sound an speech is in man". These correspond to order and disorder, for sound arouses intention, which is in the mind. This is the meaning of what our Sages said, "Blowing the shofar is wisdom and not a creative act" (Rosh Hashanah 29b). The sound of the shofar corresponds to wisdom, to Mah, to sound that arises the intention of the mind. Sound itself cannot be grasped. One cannot understand a person by his voice alone, for sound corresponds to Mah, to the power of wisdom by itself. With the shofar we evoke only sound, which corresponds to Mah, to order, so as to empower order. Then, with sound, we build speech, which is prayer, represented by the prayers we recite on Rosh Hashanah after the shofar blowing.

I had some other ideas regarding this subject, but unfortunately I have forgotten them since I did not write them down at that time. May G-d help me to retrieve all losses, and may I never lose again any single word, as a plastered well that does not lose a single drop. Amen, May it be His will.

Oth 2
This corresponds to washing the hands in the morning. Sleep corresponds to bitul-submergence into the Absolute by closing the eyes, which is the root of sleep (see LM 1 54). For during sleep, we bond with the World of the Future, representing bitul/submergence. From LM I 7, on the story, "Rabbi Eliezer was sleeping," we also see that sleep corresponds to submergence, to, "No eye has seen." In fact, the main reason why God puts man to sleep is for these above reasons, to escape from the judgments and suffering that are all caused by a confused mind, as we have spoken about elsewhere. Man has been sent into this world for one reason alone — to fight a holy war against desires and confusions and to bind one's thought to God at all times. But this tires the mind. Therefore, God imprinted the instinct in man that when the mind is too confused and tired that one falls asleep, closing one's eyes and submerging the mind, completely letting go of one's consciousness and intellect. This is the submergence, surrendering oneself into the Absolute Good, where all confusions, including all judgments, troubles, pains and obstacles, disappear and are all submerged into the ultimate purpose. This is why sleep is innate to man and to all creatures. Therefore, it is possible to attain very sublime perceptions during sleep, since one is then submerged into the Light of the Ein Sof, by means of which one is able to perceive great things, as stated in the holy Zohar on the verse, "Who will ascend God's mount?" (Psalms 24:3; Zohar 11 195b). Therefore, one must wash the hands with water  upon awakening from sleep, for wakening from sleep corresponds to returning from  submergence, when judgments and confusions, the cause of all impurities, seek even more intensely to overwhelm the person, as explained in the lesson. Specifically then one must muster more strength to subdue them by the Torah that one draws from the Impression, which corresponds to water. This is why we wash the hands with water immediately upon awakening from sleep. Since awakening from sleep corresponds to submergence, we must immediately evoke the waters of Torah in order to abolish the spirit of impurity that rests upon the body, only on the hands. The forces of judgment and confusion stand in ambush over the human body during the submergence, waiting for the moment when a person's consciousness will return so that they will gain even firmer grip on him. Therefore, we must be careful to banish them immediately upon awakening from sleep by purification with water, which evokes purity and sanctity from the waters of Torah that are from the Impression of the submergence, from which all suffering and judgments come after one has returned. As our Sages of Blessed Memory said on the verse, "Which I have commanded you ; today" (Deuteronomy 6:2) (the words of Torah should be new in your eyes everyday" (Sifri ad loc). Hence, one must receive the Torah anew every day, for through sleep, which corresponds to submergence, one receives a renewal of the Torah in order to counter judgments and impurities that seek more than ever to overwhelm a person specifically at this time. Fortunate is he who attains this to perfection, attaining new and authentic Torah insights every day. However, even the majority of people who cannot attain this should at least do their best to study Torah in the morning upon awakening from sleep. Jewish literature is full of the importance of rising early in the morning to study Torah in order to quench the soul's thirst, to banish suffering, judgments, the forces of evil and all confusions by means of the Torah  that one receives from the impression. Therefore, even someone who is not really able to attain new Torah  insights must at least make great effort each and every  day to study Torah with renewed enthusiasm and passion, that it will be literally "as new" for him, for this too is considered a renewal of the Torah, as explained elsewhere. This corresponds to tzitzit, tefillin, kriat shma and prayer, all of which represent a renewal of the mind that is drawn upon each Jew every day. All this is evoked by the shining and the impression of the Submergence into the Absolute, which corresponds to sleep.