And therefore, certainly "mitzvah bo yosair mibishlucho." For even when one wants to fulfill the mitzvah himself, one needs to overcome greatly against the error of the m'dameh -- which is the aspect of an agent -- in which error takes hold, as above. All the more so when one wants to do the mitzvah through an agent. For certainly the more the sh'lichus [agency] is extended, the more the errors can, chas v'shalom, take hold -- for the entire hold of errors is in the aspect of the agent, as above.

8 Or HaGanuz — the Hidden Light created on the first day, stored away for the righteous in the future. It corresponds to the Torah's concealed dimension, accessed through Tefillin.

Our Sages: when Shlomo said "let the King of glory enter," the gates rushed to swallow him. They asked: "who is this King of glory?" — Rashi: they thought he meant himself. When he said "Hashem Tzevakos, He is the King of glory, Selah" — they rested. When one claims kavod for himself (kavod malachim alone), all ask "who is the King of glory?" But when "Hashem Tzevakos He is the King" — the kavod malachim is for Hashem Tzevakos alone, for kavod Elokim — then they rested, unable to question: "the glory of G-d is to conceal a matter."

All this is Shavuos: kavod of Hashem completed through the Torah — "there is no kavod but Torah." "The glory of Hashem was like a consuming fire." Shavuos = Malchus: "this one shall rule over my people" — Malchus Dovid. We read Rus on Shavuos — the birth of Dovid through Boaz and Rus. This perfection belongs to Dovid-Mashiach, who merited Malchus completely through genuine humility: "I am a worm, not a man." He received Malchus not for himself at all. The essential completeness of teshuvah: Dovid — our Sages: "Dovid was not fit for that deed... only to teach teshuvah." Dovid said many times: "all day my shame is before me... I am like a deaf man, not hearing... I was mute, silent, I was still... be still before Hashem" — and much more in Tehillim. The essence of teshuvah is through silence — kavod malachim included in kavod Elokim. This is Malchus Dovid-Mashiach who will return the whole world to teshuvah.

"Amain v'Amain." Amain = the connection and inclusion of all worlds, lower in upper — the connection of the lower to the upper point through the tikkun of teshuvah = the Alef — through which everything is rectified. Amain v'Amain.

Birchas HaPairos, Halachah 6 is included in Hilchos Netilas Yadayim, Halachah 6.

Hilchos Pidyon Bechor — Laws of Redemption of the Firstborn

Hilchos Pidyon Bechor — Halacha 1

Cross-references: Hilchos Orlah, Halacha 2, paragraph 8.

For it is stated in the holy writings regarding the greatness of the firstborn [bechor] — based on the secret of "a woman does not form a covenant," etc.; "a woman does not become pregnant," etc. — that the first time [a man cohabits with a woman], he makes for her the bechinas a vessel [kli] within which she afterward receives the male seed from which children are formed. And all the sons she bears — all of them [receive their root] from the bechinas this vessel. And the firstborn, who is the first, receives the essential [share] from the bechinas this vessel, and is included within all of them — therefore they are all obligated to honor him. See there.

And it appears to my humble understanding that this is the bechinas what is stated in the teaching Gezailah [Robbery] in Siman 69 [of Likutay Moharan Part I]: The general principle is that the root of all souls is in wealth [ashirus], and the woman — who is entirely the bechinas nefesh [soul] — all her completion is through wealth. And this is the bechinas the money of kidushin [betrothal] through which he completes her. And therefore through this she becomes acquired to him — and afterward he gives her a k'subah [marriage contract], which is the completion of her soul. And the husband always endeavors to complete her through wealth and sustenance that he gives her. See there. And this wealth is the root of the souls of the children — and all of them depend upon the money through which he completes her. See there carefully.

That is: at first she has no completion whatsoever, and afterward he begins to illuminate her and complete her through the money of kidushin — which is the completion of her soul — but this is only an illumination in the world [ha'arah b'alma], and she is not yet fully completed and acquired to him, except through the chupah [wedding canopy]. And the essential chupah is the yichud [union] — as it states in the halachic authorities. And then, in that single act, he gives her everything he has and illuminates within her the five gevuros [powers of severity], which are the bechinas wealth — in the bechinas "from the north gold comes" [Iyov 37:22] — as is explained there in the aforementioned teaching. For then the essential completion [occurs] — which is through wealth. And therefore he then becomes obligated in the k'subah — for a betrothed woman [arusah] has no k'subah, and the essential obligation of the k'subah is on account of the first conjugal act [zivug], as it states in the halachic authorities. See there. For then he completes her soul through the bechinas wealth, as above. And this is the bechinas the k'subah being money, as above.

And therefore the k'subah is two hundred zuz — in the bechinas [Pe'ah Chapter 8]: "One who has two hundred zuz may not take from charity." It thus emerges that through the k'subah of two hundred zuz, he elevates her from the bechinas poverty and destitution that she was in previously — as is known — and completes her in the bechinas wealth. For one who has two hundred zuz is not poor, as above. And therefore the essential k'subah by Torah law [d'oraisa] is only for a virgin [besulah], as above. And therefore also a rapist or seducer is obligated to pay fifty shekels as a fine — and from there they derived the k'subah, for the money of the k'subah is the bechinas wealth of the vessel mentioned above.

And this is the bechinas the fifty shekels of the k'subah. For at first, before she is completed through her husband — and she is in poverty and destitution — she is in the bechinas tzedek [justice, i.e. malchus], as is known. And it is stated in the words of Rabbeinu [in Siman 67] that the letters of tzedek indicate this — for tzedek is [spelled] Yud-Nun, and the Yud turns its face away from the Nun — which is the bechinas malchus — the bechinas "before the sun, Yinon is his name" [Tehillim 72:17] — and the Dalet [indicates] that she is in destitution and poverty, and the Kuf, etc. And afterward, when he completes her as above and illuminates within her chessed and gevurah — which are the bechinas Hay — she is then transformed from Dalet to Hay and becomes from tzedek — tzedakah [charity/righteousness]. And this is the bechinas the Nun shekels she now receives — for now she is completed and is in the bechinas Nun, as above. And at first she lacked completion, for the Yud was turning its face away from the Nun. And now they turn face to face, and she receives the five chassadim and gevuros — each of which is itself included within [the ten of the] Yud mentioned above — and this is the bechinas Nun.

And now she is completed in all her bechinas, for she is completed in the bechinas Nun which is the bechinas malchus, as above. And this is the bechinas the fifty shekels, which are two hundred zuz — the opposite of poverty, as above. And then, when she has the aforementioned completion, she is fit to bear children — for she has already received the root of the souls of the children, which is the wealth, as above. And then she can receive the souls of the children and give birth to them. And afterward all the children who are born — all of them receive from the bechinas this vessel, that is, the bechinas the wealth which is the root of their souls, as above. And the firstborn receives the first portion against them all. It thus emerges that the greatness of the firstborn is that he has a greater portion in the wealth than his brothers, as above. See there in the aforementioned teaching — the bechinas yerushah [inheritance]. See there.

And the general principle is that the importance of the firstborn is through the bechinas wealth that he has in greater measure. Therefore his redemption [pidyon] is with money [kesef] — for afterward, through the sin of the Golden Calf [chet ha'egel], the firstborn were blemished and the blemish was in the bechinas wealth — in the bechinas "and gold I multiplied for them," etc. [Hoshea 2:10] — the bechinas v'day zahav [literally "enough gold" — alluding to the Golden Calf] — as Rashi explained. And the Kohanim who did not sin were then chosen in their stead. It thus emerges that the Kohanim received and merited the greatness and importance of the firstborn — and therefore they merited the Temple service [avodah] in their place — for the service enriches, like the ketores [incense]. It thus emerges that the vitality [chiyus] of the firstborn is [now] with the Kohen. And the firstborn, having lost his greatness through the blemish, has a foothold of the Sitra Achra in him — particularly because there they [the forces of evil] have the greatest hold: in the bechinas malchus, which is the bechinas the firstborn, as above — the bechinas [Tehillim 89:28]: "I too shall appoint him as firstborn."

And this is the bechinas wealth, which is the bechinas malchus — therefore he must be redeemed through charity [tzedakah] given to the Kohen, in the bechinas "and charity saves from death" [Mishlei 10:2]. As is stated there in the aforementioned teaching — that the rectification of malchus and wealth is through charity. See there. And the charity is given to the Kohen specifically — and in the form of redemption [pidyon] from the Kohen. For the firstborn must be returned to the Kohen — where the root of his soul and vitality lies — for the Kohanim merited them, as above. And through this [the Kohen] elevates him and takes him out from the Sitra Achra's grip — so that they should have no hold on him, Heaven forbid — for they only have a hold on something that has been blemished and whose vitality has departed, as is known. And as is stated in the aforementioned teaching. But when one sanctifies the firstborn and returns him and subjects him to the Kohen — where his vitality is, as above — it emerges that he has returned to his root and vitality. Then they have no hold on him at all. And afterward, when one wishes to redeem him from the Kohen, one must redeem him with money specifically — for the money given to the Kohen is literally in exchange for the firstborn. For the greatness of the firstborn is the bechinas wealth, as above.

And therefore one gives the Kohen five shekels — corresponding to the five chassadim of the bechinas tzedakah — as is stated in the words of Rabbeinu, may his light shine. Through this he redeems him and saves him in the bechinas "and charity saves," etc. And each shekel is four zuz. It thus emerges that in five shekels the bechinas malchus — which is the bechinas wealth, which is the bechinas the firstborn — is alluded to. For at first it was [the letter] Dalet and it was transformed and became Hay when he is redeemed and completed.

And therefore he must be redeemed after thirty days — for in each month the moon, which is the bechinas malchus, is completed and rectified. And therefore the firstborn — who is the bechinas malchus — is then completed. And before thirty days he is still considered a possible stillborn [nefel] — for the plague [ma'aras], Heaven forbid, from there causes askara [croup] among infants, Heaven forbid. And each month [the moon] is filled and its light is rectified. And as is stated in the words of Rabbeinu [in Siman 151] — that the recital of u'v'rashay chodeshaychem [on New Months] is a segulah [remedy] for children. See there. And therefore after one month, the infant is no longer considered a possible stillborn and has become viable [bar kayyama]. And then it is fitting for redemption — through which he is rectified and completed, as above.

And therefore Bnay Yisrael did not merit wealth in Egypt until after the plague of the firstborn. For when the firstborn of Egypt were subjugated and Israel merited the birthright in the bechinas "my firstborn son Israel" [Shemos 4:22] — then Bnay Yisrael merited all the wealth of Egypt. For the wealth is in the bechinas the firstborn, as above. And this is the bechinas [the Haggadah]: "Had He slain their firstborn but not given us their wealth — it would have been sufficient [dayyenu]" — for they are one bechinas, as above. Therefore [the Torah] juxtaposes them to each other, as above.

Hilchos Pidyon Bechor — Halacha 2

Based on the teaching that begins Mishara d'sakina b'mai katlay lah [The sharpening of a knife — with what is it slaughtered?], etc. See there carefully, Siman 30 [of Likutay Moharan Part I].

And it is stated there: that sometimes the bechinas the Dalet falls — which is the bechinas lower wisdom [chochmah tata'ah], the bechinas malchus. And then they [the forces of evil] have nurturing from there, and from this are formed the four kingdoms [arba malchiyos] — which is the wicked kingdom, the kingdom of Amalek that includes them all — the bechinas "the first of the nations is Amalek" [Bamidbar 24:20]. And one must see to cut and separate the bechinas the Dalet from them — so that they should have no nurturing from there. And this is accomplished through chessed [loving-kindness] — the bechinas Avraham. Through this one cuts the bechinas the four kingdoms, the bechinas malchus, from them — in the bechinas "reap according to lovingkindness" [kitzru l'fi chessed] [Hoshea 10:12]. See there.

Section 1. And this is the bechinas the commandment of the firstborn [bechor] that belongs to the Kohen. For the firstborn is the bechinas malchus — the bechinas "I too shall appoint him as firstborn" [Tehillim 89:28]. For the firstborn is the first birth, and all births are the bechinas the revelation of His kingship, blessed be He. For the essential revelation of His kingship, blessed be He, is through the creation of the world, as is known. And therefore the more creatures are born and come into the world, the more His kingship, blessed be He, is revealed. And therefore the firstborn — who is the first birth — is the bechinas the revelation of kingship, as above. For birth is the bechinas the contraction of da'as from supernal wisdom [chochmah ila'ah] to lower wisdom [chochmah tata'ah] — through which birth comes about. It thus emerges that birth is the bechinas lower wisdom, the bechinas malchus. And the essential is the first birth, which is the firstborn — which is the bechinas the beginning of revelation. For everything follows the beginning [ha'kol holech achar ha'hatchalah].

And therefore the bechinas malchus is named with the title "firstborn" — the bechinas "I too shall appoint him as firstborn" — said of King Mashiach, as above. And therefore when the firstborn is born — who is the bechinas the revelation of holy malchus — then, measure for measure [zeh l'umas zeh], the wicked kingdom [malchus harish'ah] wishes to prevail and nurture itself, Heaven forbid, from the holy malchus. For the wicked kingdom is also the bechinas firstborn — the bechinas the kingdom of Esav-Amalek, which is [also called] "firstborn." And this is why Yaakov our patriarch strove greatly to acquire the birthright from Esav — in order to subjugate the wicked kingdom beneath the holy kingdom. For the essential kingship is the bechinas firstborn, as above.

And when he acquired his birthright from him, through this the kingdom of the wicked Esav — which is the wicked kingdom — was nullified. And therefore when a firstborn is born among Israel, one must give him to the Kohen. For when a firstborn is born — who is the bechinas malchus, as above — one must see to separate and cut him off from the wicked kingdom's firstborn of the Sitra Achra, as above. And this is accomplished through the Kohen — the man of chessed. For through chessed, one cuts the holy malchus off from the wicked kingdom — as is explained well in the aforementioned teaching. And therefore through giving the firstborn to the Kohen, one thereby cuts and separates the holy malchus — the bechinas the holy firstborn — from the wicked kingdom — through the Kohen, the man of chessed — in the bechinas "reap according to lovingkindness," as above. For the Kohen is the bechinas chessed, the bechinas Avraham — of whom it is said: "You are a priest forever" [Tehillim 110:4]. And this is the bechinas what is brought: that the firstborn, before he is redeemed, is subject to the dominion of the Sitra Achra. And through the redemption, one takes him out from their power — that is, as above. For they cling to nurture specifically from the bechinas the firstborn — which is the bechinas malchus from which they draw their nurturing, as above. And through the Kohen, the man of chessed, one cuts and separates him from them, as above.

Section 2. And this is the bechinas the redemption — that one redeems him with five shekels given to the Kohen. For it is stated there in the aforementioned teaching that the essential matter of meriting the bechinas lower wisdom — the bechinas malchus mentioned above — is through hating ill-gotten gain [sonay vatza], that one must hate money with utter hatred, etc. See there. For the essential nurturing of the wicked kingdom is through the lust for money — for from there is their essential nurturing, from wealth that is not in holiness. And as is explained regarding this also elsewhere.

And therefore when one wishes to redeem the firstborn from the Kohen, one must then rectify one's money and wealth — which is the bechinas malchus — so that the Sitra Achra should have no nurturing from the bechinas malchus through money. For their essential nurturing is from there. And therefore one must give money to the Kohen. And through this one breaks the lust for money — by having one's money taken and given to the Kohen. And also in this itself one rectifies the money and wealth — which is the bechinas malchus — through giving the money to the Kohen. For the Kohen rectifies money and wealth — for he is a man of chessed who cuts the holy malchus from the Sitra Achra through chessed. And therefore this money and wealth that comes into his hands from the Israelite — namely, the five shekels that the Kohen takes — immediately when the money comes into his hands it is cut and separated from the Sitra Achra, from the wicked kingdom, through chessed, as above.

And when the money and wealth — which is the bechinas malchus, from whose wealth that is not in holiness the essential nurturing of the wicked kingdom comes, as above — are rectified: then immediately upon the rectification of the wealth, the firstborn returns to the Israelite. For now it is already permitted for the firstborn to be in the Israelite's possession — for they no longer have any nurturing from the bechinas the firstborn's malchus — through the five shekels given to the Kohen, through which the money and wealth were rectified and cut and separated from the Sitra Achra, from the wicked kingdom. And now they no longer have any nurturing from the holy malchus — the bechinas the firstborn — for their essential nurturing is through wealth, as above.

Section 3. And therefore one must give specifically five shekels — for malchus is the bechinas Hay, as is known. And when malchus is in exile, Heaven forbid, and they are nurturing from it — it is then in the bechinas Dalet, the bechinas destitution and poverty. For the wealth has been blemished, Heaven forbid, and they draw from there, Heaven forbid, and the wealth flows to them, Heaven forbid. And then the holy malchus is in the bechinas destitution and poverty — the bechinas Dalet. But when one elevates the wealth and malchus to holiness, it is then the bechinas Hay — for all the wealth and all the bounty returns to holiness. And when malchus is in the bechinas wealth, it is the bechinas Hay.

And this is the bechinas the five shekels given to the Kohen — for through this the wealth returns to holiness through the Kohen, the man of chessed, who cuts the Dalet from the wicked kingdom. And then malchus is in the bechinas Hay — the bechinas wealth — the bechinas "and I will pour out upon you blessing until there be no more" [Malachi 3:10]. And this is the bechinas twenty silver [pieces] — for the five shekels given to the Kohen are twenty silver [coins]. This is the bechinas the rectification of the holy malchus, the bechinas lower wisdom — which rises from the wicked kingdom through the Kohen, the man of chessed. And then lower wisdom joins with supernal wisdom — from which is the essential sustenance of lower wisdom, as is understood and explained in the aforementioned teaching.

And when lower wisdom and supernal wisdom are joined — this is the bechinas twenty silver [coins]. For they are two Yuds — the bechinas "ten, ten — the spoon" [asarah asarah ha'kaf] [Bamidbar 7:86] — as is known.

Section 4. And this is what Rashi explains regarding the reason for the five shekels of the redemption of the firstborn: "Thus was the selling price of Yosef — twenty silver [coins] — for he was the firstborn to Rachel," etc. For the commandment of the firstborn was commanded to Bnay Yisrael immediately upon their departure from Egypt — for the essential exodus from Egypt depends on this: to subjugate the firstborn of the Sitra Achra and to take out from there the holy firstborn. For the essential exile of Egypt began through the selling of Yosef, who was a firstborn. And through this, the holy firstborn — which is the bechinas the holy malchus — was brought, as it were, into the exile of Egypt. And particularly since they sold him for twenty silver [coins] and blemished the wealth, as above.

And therefore through this specifically the matter unfolded and they descended to Egypt — for they gave power to the kingdom of Egypt, the wicked kingdom, through selling to them the holy firstborn, which is Yosef, as above. And therefore it was impossible for them to leave until Hashem smote all the firstborn of Egypt — in order to subjugate the firstborn of the Sitra Achra that had nurtured itself from the holy firstborn — from which was their essential power, as above. And therefore when they left, Moshe took the bones of Yosef with him — for on this the essential redemption depended: through returning and bringing out the holy firstborn — the bechinas Yosef — from there, and returning to rectify the aforementioned blemish.

And therefore when they left Egypt they merited the great spoils of the Egyptian wealth [bizas Mitzrayim] — for the wealth returned to holiness, since this was the essential rectification, as above. And this is what is written: "And Moshe took the bones of Yosef," etc. And our Sages of blessed memory said that all of Israel were occupied with the spoils while Moshe was occupied with the bones of Yosef — for in truth they are entirely one and this depends on that. For what Moshe did — taking the bones of Yosef, the holy firstborn, and returning them and taking them out from the wicked kingdom — and what Israel did — taking the possessions of Egypt and all their wealth — these are all one bechinas. And the entire redemption depended on this. For the essential redemption was through subjugating the wicked kingdom's firstborn of the Sitra Achra and elevating from there the holy malchus — the bechinas the holy firstborn, the bechinas Yosef. And then all the wealth must be taken out from the Sitra Achra and brought into holiness, as above.

And therefore at that time it was a great commandment to take the spoils of Egypt — and Hashem blessed be He warned them greatly regarding this, as is explained in the verse there. For it is the bechinas the rectification of the holy malchus — upon which the essential redemption depends, as above. And therefore when they left Egypt, they were commanded immediately regarding the commandment of the firstborn — to redeem him with twenty silver [coins] — just as was the selling of Yosef, through which they descended into the evil Egyptian exile. So too in the opposite direction: at every time when a firstborn is born — when one must see that the wicked kingdom should not have nurturing from there, Heaven forbid — one must give twenty silver [coins] to the Kohen, the man of chessed. And through this one cuts the holy malchus from them — in the bechinas "reap according to lovingkindness," as above.

Section 5. And this is also the bechinas what Rabbeinu explains there regarding the aforementioned matter elsewhere — that through this the womb of the woman in difficult labor [mak'sheh laled] is opened — the bechinas "the doors of my womb" [daltay bitni] [Iyov 3:10]. And this is the bechinas "cut it into four" [chatchu l'arba]. See there. Understand this. And this is the bechinas "every firstborn that opens the womb" [peter kol rechem] — which one gives to the Kohen, the man of chessed. For through chessed comes the bechinas "cut it into four" — through which birth comes about. And the essential is the first birth — for the essential is the beginning. Understand this well.

Blessed be Hashem forever. Amen and Amen.

Hilchos Pidyon Bechor — Halacha 3

Based on the teaching Ki Seitzei la'Milchamah ["When you go out to war"] in Likutay [Moharan] Part II, Siman 82. See the entire teaching there.

Section 1. And the general principle: there is the bechinas k'seder [in order] and the bechinas shelo k'seder [not in order] — which are the bechinas aleph-beis [the Hebrew alphabet in order] and tav-shin-reish-kuf [in reverse] — the bechinas Adam and Chavah. Adam is the bechinas Havayah spelled out with alefs [av"h], gematria 45 [mah]. And Chavah is the bechinas malchus-mouth [peh]. And each person must see to bind the bechinas shelo k'seder — the bechinas Chavah — to the bechinas Adam-mah, to the bechinas k'seder. And then the bechinas shelo k'seder is nullified and all becomes k'seder. For "in a place where there is male and female, they are not mentioned there [in the same breath]" [b'atar d'is d'char nukva lo idkhar taman]. But one who separates the bechinas Chavah-malchus for himself — meaning one who has arrogance and says "I will reign" — it emerges that he is drawing the bechinas malchus to himself and not binding it to Hashem blessed be He, to the bechinas k'seder. Then he goes in the mode of shelo k'seder — for he is within the bechinas shelo k'seder, the tav-shin-reish-kuf of malchus-Chavah. And one must do teshuvah and humble oneself and be in the bechinas mah — as it is written: "And we are what [u'nachnu mah]" [Shemos 16:7]. And then one binds the bechinas malchus to Hashem blessed be He — to the bechinas mah — and the bechinas Chavah returns to the bechinas Adam-mah, and all becomes k'seder. Etc. And the bechinas k'seder is called Yud — for malchus, called "d'lays lah mi'garmah k'lum" [which has nothing of its own], and the Holy One blessed be He draws into it the vitality of wisdom called Yud. And this is Yud Vav Dalet [the spelling-out of Yud]. And this is: "Behind and before You have formed me, and placed Your hand upon me" [achor v'kedem tzartani v'tashet alay kapecha] — "read not kapacha but kapacha [your kafs]" — that is: Yud, gematria kaf [twenty], etc. See there.

Section 2. And this is the bechinas the redemption of the firstborn from the Kohen with twenty silver [coins] — which are five sela'im [shekels]. For the creation in general is the bechinas malchus — for the essential creation was for the sake of the revelation of His kingship, blessed be He. For "there is no king without a people" [ayn melech b'lo am], as is known. And therefore the creation in general is in the bechinas shelo k'seder — the bechinas Chavah-malchus-tav-shin-reish-kuf, as above — the bechinas "in Tishri the world was created" [b'Tishri nivra ha'olam]. Tishri is the bechinas tav-shin-reish-kuf [tav-shin-reish-yud] — not in order [shelo k'seder] — the bechinas din [judgment]. And the essential completion and rectification of creation is when it is bound to Hashem blessed be He — which is the bechinas k'seder, the bechinas Havayah spelled out with alefs — the bechinas aleph-beis in order. For the essential creation was for the sake of wisdom — that is, to know Him blessed be He — as it states: b'gin d'yishtamod'in lah [in order that they know Him] [Zohar]. For this is the essential wisdom: to know and recognize Him blessed be He and to be bound and cleaving to Him always. And then the totality of creation is in completion and everything proceeds in order — for the totality of creation, the bechinas malchus — which is the bechinas shelo k'seder — is nullified to the bechinas Adam-mah-k'seder, as above in the aforementioned teaching.

And when a firstborn son is born, this is the bechinas a new creation [bri'ah chadashah]. For the human being is the ultimate purpose of all created beings — and everything was created for the sake of the human being — and he is the totality of all creation, for within the human being all created beings are included and depend, as is known. And therefore when a person is born into the world, it is the bechinas a new creation. And the essential is the firstborn — who is the first birth — the bechinas a new creation. And therefore one must return him to the bechinas k'seder. For this firstborn that was born — who is the bechinas the totality of creation, the bechinas malchus — is in the bechinas shelo k'seder, and one must return him to k'seder.

For the firstborn is the beginning of malchus — as it is written: "I too shall appoint him as firstborn." Therefore one must give the firstborn — the bechinas the totality of creation, the bechinas malchus — to the Kohen, the man of chessed, who is the bechinas k'seder — the bechinas Havayah spelled with alefs — which is the bechinas chessed. And through this all becomes k'seder — for the totality of creation, the bechinas malchus — which is the bechinas the firstborn — is returned to the Kohen, the man of chessed, who is the bechinas da'as — as it is written: "For the lips of the Kohen preserve knowledge [da'as]" [Malachi 2:7]. For da'as and chessed are one bechinas — as is explained in various places many times. And through this the first birth — which is the bechinas a new creation — is rectified. And all becomes k'seder, as above.

And the bechinas k'seder is the bechinas Yud — gematria kaf [twenty] — as above. And therefore one gives a kaf [twenty] of dinars to the Kohen for the redemption — kaf as above. And therefore one redeems him with silver [kesef] — for wealth and money is on the left [smol] — as it is written: "In her left hand is wealth and honor" [Mishlei 3:16]. And the left is the bechinas din, the bechinas shelo k'seder, as is known. And through giving twenty silver [coins] to the Kohen, the man of chessed — through this one returns the bechinas shelo k'seder, which is the silver and money — the bechinas smol [left] — to k'seder, which is the Kohen, the man of chessed, who is the bechinas k'seder, as above.

Section 3. And therefore the essential exodus from Egypt was through the plague of the firstborn. And then the firstborn of Israel were sanctified, and they were commanded immediately regarding the sanctification of the firstborn — as it is written: "Sanctify to Me every firstborn" [Shemos 13:2], etc. For the essential exile of Egypt was in order to rectify the sin of Adam the First — who blemished the covenant and separated the bechinas Chavah-malchus to himself and separated her from Hashem blessed be He. For this was the essential blemish — that a separation was made between the bechinas Chavah and Adam. For this was the essential counsel of the serpent: to remove the bechinas Adam — as Rashi explained: "In order that Adam should die and he should marry Chavah" — meaning he wished to separate the bechinas Chavah from Adam, so that then the bechinas Chavah would be in the mode of shelo k'seder. And then it has no vitality, and then the grip of the Sitra Achra — which is the impurity of the serpent — dominates it. For their essential nurturing is from the bechinas shelo k'seder when it is separated from the bechinas k'seder, Heaven forbid — in the bechinas "shadow of death and not order" [tzalmavet v'lo sdarim] [Iyov 10:22]: the essential nurturing of the Side of Death, the bechinas tzalmavet, is from the bechinas "not order," the bechinas shelo k'seder, as above.

And therefore the essential counsel [of the serpent] was: "and you shall be as God" [va'hiyyisem k'Elokim] — "you will be creators of worlds like Him" [as Rashi explained] — that is, the bechinas "I will reign" [ana emloch] — that he wished to separate the bechinas Chavah-malchus from Hashem blessed be He, that they should draw the kingship — the bechinas Elokim — to themselves: the bechinas "and you shall be as God." And the essential blemish was the blemish of the covenant — for through the blemish of the covenant one creates a separation between the Holy One blessed be He and His Shechinah as it were, between Adam and Chavah, between the bechinas k'seder and the bechinas shelo k'seder. For one must break one's desire and bend one's evil inclination and emerge from the physical desire — only to intend for the sake of Hashem blessed be He alone, in order to fulfill His commandment alone. And then one binds the bechinas Chavah-woman to Hashem blessed be He — and then all is k'seder.

But when one blemishes the covenant, Heaven forbid, and is drawn after physical desire — then one separates the bechinas Chavah-woman from da'as and separates the totality of creation from Hashem blessed be He. For one wishes to satisfy one's desire and draws the bechinas Chavah to oneself — the bechinas "I will reign" — and does not elevate her to Hashem blessed be He. And then all becomes shelo k'seder — for it is in the bechinas shelo k'seder — until one merits to return to Hashem and return all to k'seder, as above.

And therefore through the sin of Adam the First, all things became in the bechinas shelo k'seder — for nothing proceeds in order; rather, everything requires great toil and effort — the bechinas "in toil shall you eat it" [Bereishis 3:17], which is the bechinas shelo k'seder — the bechinas "and thorns and thistles shall it sprout for you" [ibid. 3:18] — as Rashi explained: when you sow grain and legumes, it sprouts thorns and thistles for you, etc. — which is the bechinas shelo k'seder: that the order is changed, so that thorns and thistles come up from the grain, Heaven forbid. And each person, according to his teshuvah and his good deeds, and according to his humility and meekness — so does he return the bechinas shelo k'seder to the bechinas k'seder and rectify the sin of Adam the First, according to his level.

And this is the bechinas the Egyptian exile — for all the exiles and all the sufferings, Heaven forbid, are all in the bechinas shelo k'seder: that things do not proceed as the person desires, in order. For in truth the essential order of creation was that Israel should be supreme over all and rule over the entire world — for all Israel are the children of kings, and kingship belongs only to them. For they are in the bechinas the firstborn son — who is the bechinas malchus — as it is written: "My firstborn son, Israel" [Shemos 4:22]. And when Israel are in exile, Heaven forbid, and the nations rule over them — this is the bechinas shelo k'seder. And all this flows from the sin of Adam the First, as above.

And therefore the exile was decreed through Avraham our patriarch's blemishing — when he said "whereby shall I know" [bameh eidah] [Bereishis 15:8]. For through this he blemished in da'as — which is the bechinas mah — through saying "whereby shall I know" [bameh eidah]. And through this the bechinas shelo k'seder was generated — which is the bechinas exile, as above. And therefore the Egyptian exile unfolded through the selling of Yosef — who was the firstborn to his mother — for twenty silver [coins]. And they blemished the bechinas the firstborn, the bechinas malchus. For the essential jealousy toward him was about the bechinas malchus that they saw in him — as it is written: "Will you indeed reign over us?" etc. [Bereishis 37:8]. And they did not wish to bind malchus to its root — and they separated malchus: that is, Yosef, who was the firstborn, they separated from his father Yaakov — who is the bechinas wisdom [chochmah], as is known. For Yaakov transmitted all his wisdom to Yosef the firstborn — as it is written: "For he was the son of his old age, ari bar chakim hu leh" [Bereishis 37:3; Onkelos] — all that he had learned from Shem and Ever he transmitted to him. For Yaakov was binding the firstborn — the bechinas malchus — to the root of his vitality, which is wisdom, as above. And they separated him from his father, sold him as a slave to Egypt, and blemished the bechinas the firstborn — the bechinas malchus — and separated him from wisdom, from his father, from the root of his vitality. And they wished to draw malchus to themselves — as it is written: "Will you indeed reign over us?" etc. And through this the matter unfolded and they descended to Egypt — to exile — to the bechinas shelo k'seder — as it is written: "And they embittered their lives with hard service," etc., "all their labor with which they made them labor in crushing rigor" [Shemos 1:14]. And it is brought in the Midrash that they reversed the order and gave the work of man to woman — and likewise the reverse [Medrash Rabbah Shemos 1:12]. For all their labor with them was in the bechinas shelo k'seder, as above.

But Yosef — through his meriting to stand in the trial of the desire for sexual immorality and guarding the covenant and not being drawn after his desire — through this he returned the bechinas Chavah to Adam, the bechinas shelo k'seder to k'seder, as above. And therefore he merited wisdom — as it is written: "There is none as wise and discerning as you" [Bereishis 41:39]. And therefore the essential redemption was through him — as it is written: "And Moshe took the bones of Yosef with him" [Shemos 13:19]. For through Yosef they merited to leave the exile — to return shelo k'seder to the bechinas k'seder, as above.

And therefore the essential redemption was through the sanctification of the firstborn — as it is written: "My firstborn son, Israel." And they were commanded immediately regarding the sanctification of the firstborn. For the sanctification of the firstborn is the bechinas returning the bechinas shelo k'seder — the bechinas malchus — to the bechinas Adam — to the bechinas k'seder. In this depends the essential redemption from all exiles and all sufferings, as above.

Section 4. And this is the bechinas "And you shall say: it is the Pesach sacrifice to Hashem — who passed over the houses of Bnay Yisrael when He smote Egypt and our houses He saved" [Shemos 12:27]. For "judgment is only sweetened at its root" [ayn ha'din nimitak ela b'shorasho]. And therefore when one merits to return the bechinas shelo k'seder to the bechinas k'seder, then all becomes k'seder. And then the essential redemption from the sufferings and exile is through the bechinas shelo k'seder that is included within k'seder. And this is the bechinas "who passed over [pasach] the houses of Bnay Yisrael" — which is the bechinas shelo k'seder — the bechinas skipping and leaping, not in order [dilog v'k'fitzah shelo k'seder]. And this very bechinas itself saved the firstborn of Israel and slew the firstborn of Egypt — as it is written: "He cleared a path for His anger" [Tehillim 78:50]. And Rashi explained: "That same attribute itself that smote Egypt saved Israel." For the bechinas shelo k'seder is the bechinas din. And when it is bound to its vitality — to the bechinas k'seder — then all becomes k'seder, the bechinas rachamim [mercy]. And therefore Israel was saved through this — for this very bechinas shelo k'seder took them out from exile, from the bechinas din, from the bechinas shelo k'seder, and bound them to the root of their vitality — the bechinas k'seder. For now in the redemption, shelo k'seder was included within the bechinas k'seder, as above — through which the essential redemption came, as above.

But Egypt — they separated the bechinas shelo k'seder from k'seder. For Pharaoh said: "Who is Hashem that I should heed His voice?" [Shemos 5:2]. And he separated and uprooted himself from Hashem blessed be He — that is, from the Name Havayah, blessed be He. For he said: "Mine is my river and I made myself" [Yechezkel 29:3] — the arrogance that was in him — the bechinas "I will reign" — and he did not wish to return malchus to Hashem blessed be He. And therefore it is stated that Pharaoh's hold was only upon the Name Elokim and not upon the Name Havayah. For he wished to separate, Heaven forbid, the bechinas Elokim — which is the bechinas malchus — from the bechinas din, the bechinas shelo k'seder — from the bechinas Havayah, k'seder. Therefore he loved the curse and it came upon him — for the entire bechinas shelo k'seder was turned against him. And it avenged him and slew the firstborn of Egypt through p'sichah [stepping over] and leaping — the bechinas shelo k'seder. For he had not bound the bechinas shelo k'seder-malchus to the root of its vitality — which is the bechinas mah. And therefore they were left without vitality and fell as dead corpses. And therefore the essential blow was upon their firstborn — for the firstborn is the bechinas malchus, etc., as above.

And this is the bechinas "And you shall say, the Pesach sacrifice." "And you shall say" specifically — the bechinas speech [dibur] — the bechinas Pesach: peh sach [a mouth that speaks] — which is the bechinas Chavah-malchus — which is the expression of speech. For the essential redemption was through returning the bechinas speech, the bechinas Chavah-malchus-shelo k'seder, to the bechinas k'seder — the bechinas mah, as above. And this is what Moshe said: "And they shall say to me, what is His Name?" — "mah say to them" [Shemos 3:13-14] — mah specifically. For the essential redemption is through the bechinas mah — which is the bechinas k'seder, as above.

And this is the bechinas the Seder of Pesach — for the service done on the night of Pesach is called by the name Seder [order]. For the essential redemption of Pesach was through the bechinas seder — that is, through shelo k'seder being included within k'seder, as above. And therefore on Pesach, the mochin [mental/intellectual states] that are shelo k'seder [not in order] enter — for the mochin d'gadlus [expanded mind] precede the mochin d'katnus [constricted mind]. For through this the bechinas shelo k'seder is sweetened and included within k'seder — which is da'as and the mind. For "judgment is only sweetened at its root." And therefore the mochin were compelled to enter in a shelo k'seder fashion — in order to rectify and sweeten the bechinas shelo k'seder and bind it to the bechinas the mind and da'as. And then all returns to k'seder — for when the bechinas shelo k'seder is bound to da'as, it returns from shelo k'seder and all becomes k'seder, as above.

Section 5. And this is the bechinas the filling of the moon from its diminishment [miluy ha'levanah mi'p'gimosah]. For the sun and moon are the bechinas k'seder and shelo k'seder — Adam and Chavah — as is known. And therefore "the sun knows its setting" [Tehillim 104:19] — but "the moon knows not its setting" [ibid.] — for sometimes it enters along a long path and sometimes along a short path — as our Sages of blessed memory said [Sukkah 29a]. It thus emerges that the motion of the moon is shelo k'seder — for sometimes it comes along a long path, etc. But the sun knows its setting and always travels the same path — the bechinas k'seder. And one must fill the moon from its diminishment and unite the sun and moon — and then all becomes k'seder. Which is the bechinas "and the light of the moon shall be as the light of the sun" [Yeshayahu 30:26], etc.

And therefore Israel was commanded regarding the sanctification of the New Moon [kidush hachodesh] first of all — at the time of the Exodus from Egypt. And there in that Torah portion, the plague of the firstborn and the saving of the firstborn of Israel are mentioned. For the sanctification of the New Moon is the bechinas the rectification of the moon's diminishment — which is "the light of the moon shall be as the light of the sun" — which is the union and conjunction of shelo k'seder with the bechinas k'seder. Which is the bechinas the Exodus from Egypt and the sanctification of the firstborn, as above. And this is the bechinas "and those who are redeemed of him — from a month old shall you redeem" [Bamidbar 18:16] — "from a month old" specifically. For the redemption of the firstborn is in the bechinas the [New] Month [chodesh] — for in each and every month the moon is filled from its diminishment through the commandment of the sanctification of new months. And therefore one does not redeem firstborns until a month has passed over him — which is the bechinas the rectification of the moon's diminishment — through which shelo k'seder returns to the bechinas k'seder — the bechinas "the light of the moon shall be as the light of the sun." Which is the bechinas the redemption of the firstborn, as above.

Section 6. And this is the bechinas the monetary redemption [pidyon b'kesef] performed for all types of sufferings and judgments that come upon a person, Heaven forbid. For all sufferings and judgments, Heaven forbid, flow from the bechinas shelo k'seder, as above. And therefore one gives money to the true sages of the generation — and the money is the bechinas smol [left], shelo k'seder. And the sage is k'seder — which is the bechinas wisdom, as above. For the wise man and the teacher [rav] is the bechinas the Kohen, man of chessed — as it is written: "For the lips of the Kohen preserve knowledge and Torah," etc. [Malachi 2:7]. And our Sages of blessed memory expounded [Mo'ed Katan 17a]: "If the teacher resembles an angel of the Lord of Hosts," etc. And therefore through giving money to the true sage and tzaddik — through this shelo k'seder is returned and all becomes k'seder, and all the judgments — which are the bechinas shelo k'seder — are sweetened and nullified. For all becomes k'seder, as above.

And because through the sin of Adam the First all became shelo k'seder, as above — therefore the order of the birthright was confused, and Esav came out before Yaakov and wished to take the birthright for himself. For the birthright — which is the bechinas Chavah-malchus — was blemished and became in the bechinas shelo k'seder. And therefore Yaakov was compelled to toil with great toil until he merited afterward — through his good deeds — to return and take the birthright from Esav. For Yaakov merited to rectify the sin of Adam the First — and returned shelo k'seder to the bechinas k'seder and all became k'seder. And the birthright returned to him — which is the true order — as it is written: "My firstborn son, Israel."

And therefore Yaakov gave the birthright to Yosef — because Reuven disturbed his father's resting places [bilbel yitz'ay aviv] and separated between husband and wife. Through this he separated shelo k'seder from the bechinas k'seder. And therefore Scripture accounts it to him as if he had lain with her — for disturbing his father's resting places, through which he separated between man and wife — this is literally the bechinas the blemish of the covenant, which also separates the bechinas Chavah-malchus to itself, as above. And through this he blemished in the birthright — which is the bechinas malchus. And therefore the birthright was taken from him and given to Yosef — who had withstood the trial and guarded the covenant — through which he returned the bechinas shelo k'seder to the bechinas k'seder. And through this he merited the birthright — the bechinas malchus, as above.

Section 7. And therefore the essential redemption of Egypt was through Moshe. For Moshe is the bechinas mah — as it is written: "And we are what [u'nachnu mah]" — through which one merits to return the bechinas shelo k'seder to the bechinas k'seder. Through this is the essential redemption, as above. And therefore Moshe gave the Torah to Israel — for the essential wisdom is the Torah. For there is no wisdom like the wisdom of the Torah — as it is written: "Observe and perform it, for it is your wisdom and your understanding" etc. [Devarim 4:6]. For the Torah is the bechinas mah — as it is written: "What [mah] is the testimony," etc. [Shemos 12:26]. And through meriting the Torah — through this one binds all of creation to the root of its vitality, which is the Torah — and all becomes k'seder. And this is the bechinas the sedarim [orders/tractates] within the Torah — the bechinas the fifty-three Torah portions [gimel nun sdarim d'oraisa] and the Six Orders of Mishnah [shishah sidray Mishnah]. For the Torah is in the bechinas mah-wisdom-k'seder — for through fulfilling the Torah all becomes k'seder, as above.

Section 8. And this is the bechinas tefillin-mochin — for the first Torah portion [within the tefillin] is "Sanctify to Me every firstborn" [Shemos 13:2]. For the sanctification of the firstborn is the bechinas returning and binding all of creation to the mind [moach] and wisdom — which is the bechinas binding the tefillin, through which one binds oneself to the mind and wisdom. Which is the bechinas tefillin of the head and tefillin of the arm — on the left arm — binding together shelo k'seder, the bechinas the left, to the bechinas k'seder — to the bechinas the head and mind, as above.

And this is the bechinas why the head tefillin has four compartments [batim] and the arm tefillin has one compartment. For it is stated there in the aforementioned teaching that the path through which one merits to bind shelo k'seder to k'seder is through the path that Moshe took — namely: "If I ascend to heaven, You are there; and if I make my bed in the underworld, behold You are there" [Tehillim 139:8] — to find Hashem blessed be He always, both in descent and in ascent. For sometimes when a person rises upward he forgets Hashem blessed be He, etc. And this comes from an excess of light, etc. And therefore one must contract the light — the bechinas "and I will shield My hand" — said of Moshe. And therefore the head tefillin — which alludes to the bechinas "if I ascend to heaven" — has four compartments. For there, because of the abundance of light, more contractions are needed — the bechinas four compartments. But in the arm tefillin there is only one compartment — for the arm tefillin is bound on the left arm, the weak arm [yad kehah]. This is the bechinas "and if I make my bed in the underworld, behold You are there" — that even in the Sitra d'Smala [Side of the Left], in the bechinas the weak arm — even there one can find Hashem blessed be He — in the bechinas "behold You are there." Therefore there is only one compartment — for there one does not need to contract the light as much, because there the light is small. On the contrary — one needs to reveal it there — in the bechinas "behold You are there." Therefore there is only one compartment, as above.

And this is the bechinas "if I ascend to heaven, You are there" — "there You are" [sham atah] specifically — which is an expression of hiddenness and concealment. That is: there in heaven, if I ascend there — "You are there" — meaning that You conceal Yourself from me there, for You are far from me. But "if I make my bed in the underworld, behold You are there" [hinecha] — the bechinas "the whole earth is filled with His glory" [Yeshayahu 6:3]. For specifically below one can find His Divinity in greater revelation — if one seeks Him there — in the bechinas "behold You are there" [hinecha]. And as is understood in the words of Rabbeinu of blessed memory in the teaching Ki M'rachamam Yin'halem [Likutay Tani'na, Siman 7] — for above they ask "Where is the place of His glory?" and below they say "The whole earth is filled with His glory," etc. See there.

Section 9. And therefore the essential redemption of the firstborn is specifically a firstborn to the mother — for the mother is the bechinas Chavah, the mother of all living, which is the bechinas shelo k'seder. From there all sins flow, Heaven forbid, when one does not merit to return the bechinas Chavah-shelo k'seder to the bechinas Adam-k'seder — in the bechinas "for in iniquity was I formed, and in sin did my mother conceive me" [Tehillim 51:7]. And this is the bechinas "a wise son brings joy to a father" [Mishlei 10:1] specifically. And "a foolish son is the grief of his mother" [ibid.] specifically. For from the bechinas father — who is the bechinas Adam-k'seder — wisdom flows, the bechinas a wise son. And from the bechinas mother-Chavah-shelo k'seder — from there comes the grip of foolishness, whose grip is only in the bechinas shelo k'seder. And therefore one must see to return the bechinas Chavah-shelo k'seder to the bechinas k'seder. And therefore the essential redemption of the firstborn is of a firstborn to the mother — in order to return the bechinas Chavah, the mother of all living, the bechinas shelo k'seder, to the bechinas k'seder — to the bechinas wisdom. Which is the bechinas the redemption of the firstborn given to the Kohen, as above.

Hilchos Pidyon Bechor — Halacha 4

Section 1. Based on the Torah V'es ha'aravim tzivisi l'chalk'lecha ["And the ravens I have commanded to sustain you"] in Likutay [Moharan] Part II, Siman 4. See the entire Torah there carefully.

And the general principle for our purposes: The festivals [yamim tovim] call out and reveal that everything proceeds according to His will alone, blessed be He — and there is no natural compulsion [chiuv ha'teva] whatsoever. For on every festival, Hashem blessed be He performed awe-inspiring signs and wonders for us, etc. However, there are "evil beasts" [chayyos ra'os] that pounce and tear — which are the sages of nature [chachmay ha'teva] — who prevail with the roar of their growl against the proclamation-voice of the festival. For they wish to demonstrate with their deceptive wisdom that everything proceeds according to nature, Heaven forbid, and they deny [the existence of] [Divine] will, etc.

And this is: “Ashray adam oz lo bach m’silos b’levavam — Fortunate is the man whose strength is in You, in whose heart are the highways.” For all of this is received through the learning of the holy yeshiva — to always be strong and steadfast in the Holy One, blessed be He, however things may be. For they are deeply versed in halacha — in the aspect of “expert at entering and expert at departing,” etc. And this is: “highways [m’silos] in their hearts.”

This is the aspect of: “A voice cries out in the wilderness: clear the way of Hashem, straighten in the desert a highway [m’silah] for our God” — that even in the wilderness of the fiery serpent and scorpion and drought, even there one hears the voice that calls out: clear the way of Hashem, to straighten in the desert and to forge a highway for our God. This is the aspect of “highways in their hearts” — that they teach them that there are highways in their hearts to draw close to the Holy One, blessed be He, from wherever one is, even from wilderness and from the depths of the earth, etc.

Halacha One

Based on the Torah “Tefillah l’Chavakuk” [A prayer of Chavakuk] — Likutay [Moharan] II, Section 19. See there.

Halacha Five of Hilchos Chalah is subsumed within Halacha Five of Hilchos Pidyon HaBechor, letter 26.

"This is my comfort in my affliction, for Your word has given me life." (Tehillim 119:50)

As above.

And this is the aspect of the kindling of the ner Chanukah. Mattisyahu and his sons and all the tzaddikim of that generation merited the bittul mentioned above in completeness, until they afterward drew a great [illumination] from the reshimu mentioned above — which is the aspect of receiving the Torah — through which they overpowered the wicked kingdom of the nations, as above. And from the greatness of this illumination, they merited to draw for all generations a great illumination each year — "bayamim haheim bazman hazeh" [in those days, at this time] — and they established for us these eight days of Chanukah and ordained to kindle the ner Chanukah during them.

For this holy kindling is the aspect of drawing the light and the radiance of the reshimu from the bittul — from which comes the receiving of the Torah. Through this we prevail against all who rise against us, who intensify more and more each time, in the manner of two people fighting one another, as above. But through the aspect of receiving the Torah from the light of the reshimu mentioned above — which is the aspect of the kindling of the ner Chanukah — through this we prevail over them, as above.

And therefore there are eight days of Chanukah — in order to draw the illumination of the receiving of the Torah from its root, which is the aspect of the eighth day, which is the aspect of Binah11 — which encompasses the three upper [sefiros] — where the light of the radiance of the reshimu is grasped and held. For Binah is the heart — which is the aspect of simchah, the aspect of: "Nasata simchah b'libi" — "You have placed joy in my heart" (Tehillim 4:8) — which is the vessel for receiving the Torah, which is then drawn into the seven days of building, which are the aspect of the seven middos [attributes / emotional faculties], which are the aspect of the totality of the Torah, the aspect of: "Chatzva amudeiha shiv'ah" — "She has hewn out her seven pillars" (Mishlei 9:1), as is known.12

And all of this one merits through the mitzvah of tzitzis, as mentioned above. And therefore in truth it is written regarding tzitzis, "So that you shall remember and do all My mitzvos," etc. For through tzitzis one merits to receive the 613 aitzos of the Torah, from which are drawn all the holy aitzos of the true tzaddikim, as mentioned above. And this is the aspect of Yetzias Mitzrayim. And it is taught that Mitzrayim has the letters "maitzar yam" ("the straits of the sea") — that all the mochin were in galus and in straits. For "maitzar" (straits) has the same letters as "tzemer" (wool), as is known, as brought in the kavanos on the pasuk "Min hamaitzar," etc. That is, through the tzitzis of wool one merits to leave galus Mitzrayim and the evil aitzos, and to merit holy aitzos — which is the aspect of receiving the Torah on Shavuos, as mentioned above.

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