Chassidut zu Schir haSchirim 8:13

1. When we recite the verses of the sacrifices as if we brought them, as our Rabbis of blessed memory stated, "Whoever studies the law of the Olah (burnt offering) is like he brought it himself", etc. The essence of the Tikun of the sacrifices is in the aspect of speech to elevate it from the silent/inanimate to grow to the living word. Because the good points, when they are elevated from a place that elevates it from the lowest levels, the essence is that it is elevated to the aspect of speech. Initially, things are not clear, and the good must be recognized from the heat of the evil that covers it. This is the aspect of a mute that has no speech, in the aspect of (Psalms 39:3) "I was dumb, silent; I was very still", etc. When the good is revealed, as explained above, then the essence of the revelation of the good and its elevation is the aspect of speech, and this is the aspect of (Song of Songs 2:14) "O my dove, in the cranny of the rocks". This is the aspect of of the good point which is the aspect of a wondrous 'dove' who is complete with its partner, and never separates from him forever, etc., as our Rabbis of blessed memory stated (Midrash Shir Hashirim 4). Because the good point that is in everyone, even the lowest of the low, is always firmly attached forever to Hashem Yisbarach in every place that she is. And if she falls, G-d forbid, in the depths of the Kelipot that surround her on all sides - the aspect of 'O my dove, in the cranny of the rocks', "Hidden by the cliff" (Id.) in absolute concealment - then Hashem Yisbarach says to her (Id.) "Let me see your face, Let me hear your voice; For your voice is sweet And your face is comely". Even though you are in the most hidden rung, even then you yourself are very 'comely' in the aspect of 'I am dark yet comely', as explained above. Therefore, reveal yourself and see your countenance, because you are yet 'comely'. The good point [in you] is always 'comely' and therefore 'Let me see your face, Let me hear your voice'. In other words, reveal and find beautiful sights of the good points, and by this 'Let me hear your voice'. Because of this you will merit "to speak", and then you will be able to speak praises and prayers of thanks to Hashem Yisbarach, where before you were not able to speak at all, as explained above. This is (Song of Songs 8:13) "O you who linger in the garden, A lover is listening; Let me hear your voice". And Rashi interprets 'lingers in the garden', between the nations, etc, the aspect of the good points, which sit and rest between the nations, which are the evil desires and blemishes, etc, as is brought in another place (Siman 36). And Hashem Yisbarach desires their voices, and this is 'A lover is listening; Let me hear your voice'. Because Hashem Yisbarach desires that the good points be revealed and listens to their voices with song and praises to Hashem Yisbarach as explained above. This is the aspect of the sacrifice which elevates the good points to the aspect of speech, as explained above. Therefore, he who studies the law of the Olah sacrifice is as if he brought it, etc, because the essence of the Tikun of the sacrifice is in the aspect of speech, as explained above.

The chevraya is a crucial element for avodah in general and Chassidus in particular. The Maor VaShemesh tells us,²²⁵Parshas Ci Setze “We have seen how in earlier generations, before the dawn of Baal Shem Tov and his way cast its light in the world … every man who had the fear of God in his heart … would seclude himself, away from society or fellowship … some would suffer prolonged fasts and endure mortification of the flesh … of course God wants mans heart, and whenever man’s intention is solely for the sake of God, it is good before God, and yet, this is not the main path in avodas Hashem. The main path, and the foundation stone of all teshuvah is found in the practice of loving friends, close connection with friends, and close connection to the Tsaddik of the generation … a person may feel that his heart is more aroused to return to God’s path in the way of teshuvah, and to cleave to God when he puts himself in seclusion than when he in the company of his beloved friends and ‘listening companions,’²²⁶See Shir HaShirim, 8:13 because the company of men causes him to loose his feeling of close connection to God, but regardless of this, it is much more important to strengthen his connection to his friends and his fellowship … for by means of this he has the strength to draw the Divine illumination for the length of his life … and in seclusion he can only sustain it for a short period of time.” So even though our holy forebears would fast and suffer all manner of asceticism in seclusion in order to achieve the intense feeling of connection to God called deveikus, we learn here from the Maor VaShemesh that an avodah together with the fellowship is superior, as its good effects last longer. And now, in our generation, when we no longer have such practices as meditative seclusion and asceticism, the chevraya is even more crucial, both for avodah in general and Chassidus in particular.

1. And this is what is written in the Zohar Chadash, You that dwell in the gardens, etc., — the idea of rising at midnight, see there and as explained there. In the shame and filth of this lowly world etc., see there. As explained above, since although one may be in the lowest level, 'in shame and filth', even so, Hashem Yisbarach and the angels and the souls of the Tzaddikim that are in Gan Eden hear his voice, the aspect of 'the companions hearken to your voice'. This itself is like rising at midnight, as mentioned above. And see above, that I brought this verse, 'You that dwell in the gardens' that was said in reference to the point that there is in everyone that is laid in the place where it is laid, see there. And now according to the words of the Zohar Chadash mentioned above the idea is well explained.