פסח ד

For it was then at the end of the Babylonian exile, which lasted seventy years — corresponding to the bechina of the ayin ra'ah [seventy in gematria] that had prevailed over them, on account of their having caused a blemish in Eretz Yisrael. For the Babylonian exile came about through the sin of Eretz Yisrael — through neglect of the Shabbos years of the Land — as it is written: "Then shall the land be paid its Shabbosos, etc." [Vayikra 26:34]. For the essential subduing of the ayin ra'ah — namely all the seventy nations — is through Eretz Yisrael. And because they had caused a blemish in Eretz Yisrael and had not observed the Land's shemitah, the ayin ra'ah therefore prevailed over them and they became obligated in exile of exactly seventy years. And therefore Haman sought to prevail at the time of the end of the exile — at the end of the seventy years — when they were far from Eretz Yisrael, to overpower them with the ayin ra'ah — so as not to allow them to return to Eretz Yisrael and to the Beis HaMikdash. For Eretz Yisrael and the Beis HaMikdash are the bechinas tov ayin — as it is written: "The eyes of Hashem your G‑d are always upon it" [Devarim 11:12]. And regarding the Beis HaMikdash it is written: "And My eye and My heart shall be there" [Melachim I 9:3]. And therefore it says of Haman: "And when Haman saw [uchr'os Haman es Mordechai]" — the word "saw" specifically — "at every time that I see Mordechai" [Esther 5:13] — "I see" specifically — the bechinas ayin ra'ah, that he sought to prevail over him with the evil eye, as stated.

In brief: Every person is obligated to say: “For my sake the world was created” (Sanhedrin 37a). And therefore, one must see to the tikkun of the world, etc., and pray on behalf of [all creatures]. And prayer operates in two modes: before a decree and after a decree. Before a decree, one prays in the normal order of prayer, etc. But after a decree, one must clothe the prayer in stories, etc. And to know the difference between before a decree and after a decree is through the mitzvos that we perform — and specifically when we perform the mitzvos with such great joy that one does not want any reward of the World to Come at all; rather, he wants only that Hashem, blessed be He, should provide him another mitzvah as the reward for this mitzvah — as our Sages of blessed memory said: “The reward of a mitzvah is a mitzvah” (Avos 4:2), etc. And this is the aspect of the prophecy of Moshe — the aspect of the aspaklaryah ham’irah [the luminous lens / clear mirror], etc. But one who performs the mitzvah for the sake of the reward of the World to Come — this is the aspect of the aspaklaryah she’ainah m’irah [the non-luminous lens / dim mirror], etc. And one who performs the mitzvah with joy from the mitzvah itself enters into the joy of the Holy One, blessed be He, etc. And through this one can know the difference between before a decree and after a decree, for the mitzvos vivify all the dimensions of Olam [World], Shanah [Time], Nefesh [Soul], etc.; see there. And this is what our Sages of blessed memory said regarding Shabbas: “Remember it from the first day of the week” (M’chilta) — namely, the joy and delight of the World to Come, which is the aspect of Shabbas, one should feel within the six days of action — which are the aspect of the performance of mitzvos, through which World, Time, and Soul were created, etc. And to arrive at this joy is through thunder (r’amim). And thunder is the aspect of the voice that a person brings forth with great force in his prayer, as it is written in the Holy Zohar: “When this voice goes forth and strikes against the clouds,” etc. And the essence of the thunder is from g’vuros [severities / forces of might], etc., and they strike upon the brain, etc. But one needs to empty the brain of external wisdoms and of alien thoughts, of chametz — that he not leaven his wisdom with external wisdoms and with cravings, etc. Also, he must guard his fear — from which the voice originates — that he not have fallen fears. And the essential thing is to guard his brain from leavening — that he not think evil thoughts, which are the aspect of chametz — the side of death. And then, when he guards his brain and his fear as above, through this his voice becomes the aspect of thunder, and through this he merits the aforementioned joy. And one needs to combine the g’vuros [severities] with the chasadim [kindnesses], and likewise love with fear, so that thunder is produced. And this is [the meaning of]: “From the right side, the white brain is like silver.” And this is: “And the sea returned toward morning to its strength” (Sh’mos 14:27), etc. (See there, all of this very well.) And this is the aspect of Shavuos — the receiving of the Torah. For the essential purpose of receiving the Torah was to merit this completeness: to perform the mitzvos with such great joy that one does not want any reward of the World to Come — only that he should merit another mitzvah as the reward for this mitzvah. For his World to Come is from the mitzvah itself, as above — which is the aspect of the aspaklaryah ham’irah [luminous lens]. And Yisrael at the standing at Mount Sinai, when they merited receiving the Torah through Moshe, merited this completeness — which is the aspect of the aspaklaryah ham’irah, as it is written: “Face to face Hashem spoke with you” (D’varim 5:4). “Face to face” — this is the aspect of the aspaklaryah ham’irah. And therefore they received the Torah through Moshe Rabainu specifically, for he merited the aspaklaryah ham’irah, and through him all Yisrael also merited, at the time of receiving the Torah, the aspect of the aspaklaryah ham’irah, as above — which is the aspect of the joy from the mitzvah itself, as above. And this is the aspect of the joy of Shavuos, as is brought in the words of our Sages of blessed memory regarding the great joy of Shavuos (as brought regarding Rav Yosef and the like) — for then one merits true joy, the joy of the Holy One, blessed be He, as it were — namely, the joy from the mitzvah itself, the aspect of the aspaklaryah ham’irah, as above. And this is the aspect of what Yisrael proclaimed: Naaseh v’Nishma [“We will do and we will hear”] (Sh’mos 24:7) — which is the aspect of joy, as our Sages of blessed memory said on the verse “And eternal joy upon their heads” (Yeshaya 35:10). (As brought in the words of Rabainu, of blessed memory, elsewhere. For at first glance, it is a great wonder: how is it possible to precede action to hearing? Especially since the verse states explicitly: “Everything that Hashem has spoken, we will do and we will hear.” It emerges that the verse makes clear that the action comes after Hashem speaks — and if so, how did they precede action to hearing?!) But it can be explained according to the above: that they merited then the aforementioned joy, to the point that they did not want any reward of the World to Come as the reward for the mitzvah — only that Hashem, blessed be He, should provide them another mitzvah as the reward for this mitzvah. And this is Naaseh v’Nishma — namely, that they would do everything that Hashem speaks, and their essential aspiration and their receipt of reward is v’nishma [“and we will hear”] — that they should merit to hear another mitzvah as the reward for performing this mitzvah. And therefore our Sages of blessed memory called Naaseh v’Nishma by the name “eternal joy” (simchas olam), as above. For this is the essential completeness of joy — that one has joy from the mitzvah itself, to the point that he does not want any reward of the World to Come — only to merit hearing another mitzvah as the reward for this mitzvah. And this is the aspect of the joy of the Holy One, blessed be He, as it were, as above. And therefore it is called “eternal joy” — for Hashem, blessed be He, as it were, lives forever and endures for eternity. And therefore the joy from the mitzvah itself, which is the joy of Hashem, blessed be He, as it were, is an “eternal joy.” And to arrive at this joy is through thunder — which is the aspect of the sound of the shofar (as explained in the aforementioned teaching). And this is the aspect of the thunder and the sound of the shofar of the Giving of the Torah, as we say [in the liturgy]: “With voices and lightning You were revealed upon them, and with the sound of the shofar You appeared to them.” And the shofar of the Giving of the Torah was the shofar of the ram of Yitzchak, which is the aspect of g’vuros, the aspect of thunder as above (as explained in the aforementioned teaching). For through the thunder and the sound of the shofar of the Giving of the Torah, the crookedness of the heart was straightened, and they merited the aforementioned joy. But one needs to empty the brain of external thoughts, of fantasies, which are the aspect of chametz; also, one needs to guard the fear, etc., as above. And this is the aspect of the 49 days of the S’firah, in which one goes from impurity to purity in order to be fit for receiving the Torah. And the essential purification is to purify oneself from the impurity of Egypt. And the essential exile of Egypt was that the Daas was in exile, as is known — which is the aspect of the blemish of the bris. And in the 49 days of the S’firah, the essential intention of the purification is to purify oneself from the blemish of Daas, which is the blemish of the bris, which is the impurity of Egypt, the aspect of chametz. And through purifying the Daas during the days of the S’firah from the impurity of Egypt — which is the aspect of the blemish of Daas — then the brain becomes clean and pure from fantasies, etc. And then the voice of the thunder of the receiving of the Torah is heard, and one merits the aforementioned joy, as above. Also, one needs to guard the fear, etc., as above. And this is the aspect of the omer of barley that is waved from the morrow of Pesach. For it is found in the [Kabbalistic] writings that s’orah [barley] has the gematria of 575, which is two times ManTzePaCh [the five final letters: Mem, Nun, Tzadi, Peh, Chaf]. And ManTzePaCh are g’vuros, the aspect of fear. And through waving the omer of barley, through this one waves and elevates all the fallen fears to their root. And this is the aspect of the tikkun of fear, which is the aspect of the blowing of the shofar, as above. And this is [the meaning of] s’orah with the kollel [adding one for the word itself] having the gematria of “Tik’u bachodesh shofar” [“Blow the shofar at the new moon”] (Tehillim 81:4) — namely, the aspect of the blowing of the shofar, which is the aspect of fear, from where the essential aspect of the thunder derives (as explained there in the aforementioned teaching; see there). And therefore, on the day of the waving of the omer of barley, we begin to count S’firas HaOmer. For the essential thing is to guard one’s brain, to purify the Daas, as above. But the beginning must be from fear, for fear always precedes. For the essential purification of Daas is through the aspect of love, the aspect of chesed [kindness], as it is brought: “From the right side, the white brain is like silver.” And fear precedes love, as Rabainu, of blessed memory, wrote there in the aforementioned teaching regarding the statement of Rabbah bar bar Chanah: “And when the horseman cast an arrow, she [the female demon] preceded it” (Bava Basra 73b) — for fear precedes, for the owner of the lost item searches for his loss. It emerges that one must always begin from fear. And through the fear, love is automatically drawn. And through this, one can purify the brain. For in truth, at the beginning of drawing close, when one wants to enter into the service of Hashem, to sanctify and purify oneself — the essential beginning is from fear. And through the fear, one merits love and Daas, to purify one’s brain and one’s Daas in its completeness. And therefore, when we wish to leave the impurity of Egypt and to merit receiving the Torah, we begin with the waving of the omer of barley, which is the tikkun of fear, which comes first. And then we count the days, and each and every day we count toward the omer, as we say: “Today is one day of the Omer,” and so on with all of them. And through this, we draw upon ourselves the tikkun of fear each and every day, by counting toward the omer of barley. And through the fear, love is automatically drawn — for the owner of the lost item searches for his loss, as above. And through this, we purify the mochin — in the aspect of “from the right side, the white brain is like silver.” And this is the essential purification — going from the impurity of Egypt, from the blemish of Daas, to the purity and holiness of Daas, as above. Only that the beginning is from fear, as above. And then, when we purify ourselves in the 49 days of the S’firah and rectify the fear and the brain, then the thunder is heard on the day of receiving the Torah, and then we merit the joy of Shavuos — the aspect of “eternal joy,” the aspect of the aspaklaryah ham’irah — namely, the joy from the mitzvah itself, as above: that one feels the delight of Shabbas — namely, the World to Come — within the mitzvah itself, as above. And then, when one merits this joy, then one can sweeten all the harsh judgments, for he knows the difference between before a decree and after a decree, as above. And then one can say: “For my sake the world was created,” as above — for he is able to rectify the world, as above. And this is the aspect of receiving the Torah on Shavuos, which is the sixth of Sivan — when the world was established, for it had been hanging in the balance until the sixth of Sivan, etc. It emerges that on the sixth of Sivan, when Yisrael received the Torah, then all Yisrael could say: “For my sake the world was created.” And this is through the aspect of the aforementioned joy, as above — through which one can say: “For my sake the world was created,” as above. And this is the aspect of what we count: seven weeks. For through the S’firah, one merits receiving the Torah, and then one merits the aforementioned joy — namely, to feel the World to Come, which is the aspect of Shabbas, within the mitzvah itself. And this is the aspect of “Remember it from the first day of the week,” as above. And this is the aspect of what we count — seven weeks “from the morrow of the Shabbas” until “the morrow of the Shabbas” — in order to draw the aspect of Shabbas upon all the days of the S’firah, in order to merit the aforementioned joy, which is the aspect of “Remember it from the first day of the week.” For the seven weeks correspond to the seven days of Creation, in which the world was created. And the essential creation was through the mitzvos, as above. And one must feel the aspect of Shabbas — which is the World to Come — in each and every day, namely, in the performance of the mitzvos, which are the sustaining of the seven days of Creation. And therefore, we need to count seven weeks, so that each day of the seven days of Creation will be included in Shabbas. For in seven weeks there are seven Shabbosos, and then every day of the seven days of Creation is included in Shabbas — namely, to feel the aspect of Shabbas, which is the World to Come, in the performance of the mitzvos — which are the aspect of the seven days of Creation that were created through the mitzvos, as above. For even the seventh day, which is itself Shabbas Kodesh, also needs, before the Giving of the Torah, to have a week counted corresponding to it — so that it will be included in “a day that is entirely Shabbas.” For in truth, Shabbas is a taste of the World to Come; but even so, it is possible that even on the day of Shabbas, one’s intention is for the sake of the reward of the actual World to Come [as a separate reward]. And therefore, one needs to be refined during the days of the S’firah — to refine all seven days of Creation, and even Shabbas Kodesh itself — in order to draw upon them the aspect of the World to Come, “a day that is entirely Shabbas” — in order to merit feeling the World to Come in all seven days of Creation — namely, in all the performance of mitzvos — until one does not want any World to Come at all; rather, his joy is from the mitzvah itself, as above. And this is the aspect of “You shall count fifty days” (VaYikra 23:16) — and it does not say “49 days.” For the essential S’firah is for the sake of the fiftieth day, which is the aspect of the great Yovel [Jubilee], the aspect of the World to Come, as is known — namely, to draw the aspect of the fiftieth day upon all 49 days of the S’firah. That is, to feel the World to Come, which is entirely Shabbas — which is the aspect of the fiftieth day — within all the seven weeks — which are the aspect of the seven days of Creation, which are the aspect of the mitzvos, as above. For this is the essential purpose and completeness that one merits through the S’firah, on the day of receiving the Torah, as above. And through the S’firah, through which one merits receiving the Torah — namely, the aforementioned joy — then one can clothe prayer in stories. And on this account it is called S’firah — for through this, one can clothe prayer in sipurai d’varim [stories / conversations]. For in truth, S’firah — which means “counting” (minyan) — and “story” (sippur) are one and the same aspect. And therefore they are called by one name. For all the stories and conversations in the world — which are the totality of the world — their essential sustenance derives from the aspect of the counting of number. For number is the aspect of “after the creation” — for “before One, what do you count?” (Sefer Y’tzirah 1:7). And this is the aspect of before the creation. It emerges that the entire creation and all the stories of this world derive their sustenance from the aspect of the counting of number, which is the aspect of “after the creation.” And therefore, through the S’firah, through this one merits to clothe prayer in stories. For through the S’firah, one merits to purify the brain and merits the aforementioned joy — through which one can clothe prayer in stories (as explained in the aforementioned teaching). For specifically when one merits the aforementioned joy — specifically then one can clothe prayer in stories. For when one merits the aforementioned joy — namely, that he has joy from the mitzvah itself, which is the joy of the Holy One, blessed be He — then he is included, through the mitzvah, within Hashem, blessed be He. And the entire world is included with him within Hashem, blessed be He — for the mitzvos are the sustainers of the world, as above. And when he is included through the mitzvah within Hashem, blessed be He, it emerges that the entire world — whose sustenance is through the mitzvos — is also included within Hashem, blessed be He. And then, when the entire world is included within Hashem, blessed be He, then certainly one can make from all the stories and conversations — prayers, and clothe prayer in stories — since the entire world is included within Him, blessed be He. And therefore, specifically then one can say: “For my sake the world was created” — for certainly the world was created for his sake, since through him the world is included within Him, blessed be He. And this is what Rabainu, of blessed memory, was precise about, writing at the end of the aforementioned teaching regarding the verse “Together the mountains shall sing” (Tehillim 98:8) — that through joy, the tzaddikayya can clothe their prayer in stories together. For through the joy specifically — through which they are included together with the entire world within Him, blessed be He — they can clothe their prayer in stories together, as above. Understand this well. Blessed is Hashem forever, Amen and Amen. Belongs to [the section] above: “When Shabbas comes, rest comes” (B’raishis Rabbah 10:9), as it is written: “And G-d completed on the seventh day” (B’raishis 2:2). And therefore, it is fitting to say also regarding Shabbas that through it the world was created — for the rest [of Shabbas] is the sustaining of the world, as above. According to the aforementioned teaching, the matter of the halachic concept of a paid guardian (shomer sachar) — who is liable for theft and loss but exempt from unavoidable accidents (onsin) — can be explained. For every matter has a root in the Torah. Behold, the concepts of an unpaid guardian (shomer chinam) and a paid guardian (shomer sachar) correspond, according to what is apparent, to the two modes of service described in the aforementioned teaching — namely, the aspect of the one who serves with joy, who does not want any reward of the World to Come, etc., as above; and this is the aspect of the shomer chinam [unpaid guardian], who does not want any reward. And the shomer sachar [paid guardian] is the aspect of the one who serves in order to receive a reward. And therefore they differ in their laws. For the shomer chinam is exempt from everything. And the shomer sachar is liable for theft and loss but exempt from unavoidable accidents. For to arrive at the aforementioned joy — namely, that one does not want any reward of the World to Come, etc. — is through thunder, etc. And for this, one needs to empty the brain of chametz — namely, alien thoughts, fantasies, etc. — and also, one needs to guard the fear, that he not have fallen fears, etc. And then one can hear the voice of the thunder, and then one merits the aforementioned joy — namely, that one does not want any reward of the World to Come as the reward for the mitzvah, etc., as above. Now, the shomer chinam — whose root is from the aforementioned level, namely the aspect of the one who serves without wanting any reward, etc. — since he is from this level, and one cannot arrive at this level except when one has rectified and purified the brain and the fear — and when the brain (Daas) and the fear are rectified, then there is no damage or harm at all. For there are two kinds of damages: theft and loss, and unavoidable accidents (onsin). Now, theft and loss come from the blemish of Daas, for all thefts and losses come through the withdrawal of Daas. For the essential nature of theft is that it occurs without the person’s knowledge, and likewise with loss. It emerges that theft and loss come from the withdrawal of Daas, from the blemish of Daas. But unavoidable accidents (onsin) — namely, an armed bandit or a wild animal — these occur with the person’s knowledge; only he is unable to overcome them. But they come from the blemish of the fallen fears. For one who does not elevate all the fallen fears to their root — namely, to supernal fear — then he fears everything: bandits, wild animals, and the like. And they can overpower him, for all these onsin from bandits, etc. — they all derive from the fallen fears that have become clothed in these things, as is known. But one who merits rectifying the supernal fear in its completeness and elevates all the fallen fears to their root — then he does not fear anything, whether from a robber or a wild animal and the like — since he elevates the fear to its root, they have no power to overpower him. And the essential reason he fears them and they can overpower him is only because he does not elevate the fear to its root, and because of this he fears them and they can overpower him. It emerges that theft and loss come from the blemish of Daas, and unavoidable accidents come from the blemish of fear. And one who guards the Daas and the fear in their completeness is saved from all damage — namely, from theft and loss and from unavoidable accidents. And therefore, the shomer chinam — whose root is from the aforementioned level, namely that he does not want any reward, etc. — and one cannot arrive at this level except through the tikkun of Daas and fear — and when the Daas and the fear are rectified, then there is no damage or harm: neither theft and loss nor unavoidable accidents. And therefore, the shomer chinam is exempt from everything — for all the damages that come — whether theft and loss or unavoidable accidents — certainly did not come from his doing. For from his side, there is no damage or harm, since he is at the level of the completeness of Daas and fear, as above, through which one is saved from both kinds of damages, as above. And therefore, these damages are not his responsibility, but rather the responsibility of the depositor, for from his side there is no damage or harm — and certainly the fortune of the depositor caused it, as above. But the shomer sachar — whose aspect is that of the one who serves in order to receive a reward, which is the aspect of one who serves from fear. For the one who serves from fear — his service is contingent on something, for he does not feel the delight in the mitzvah itself; rather, his service is because of the fear — that he fears [losing his reward]. And this is the aspect of the one who serves in order to receive a reward — whose service is contingent on the reward of the World to Come, that he fears lest he lose the good reward. It emerges that the one who serves in order to receive a reward — this is the aspect of the one who serves from fear. For the one who serves from love — which is the aspect of the completeness of Daas, for Daas is connected to love, for “from the right side, the white brain is like silver” — then, when his service is with love and Daas, then he does not want any reward, and his service is not contingent on anything; rather, it is from love and d’vaikus [attachment] and joy, rejoicing in the mitzvah itself and feeling the delight in the mitzvah itself, and he does not want any reward, as above. And therefore, the shomer sachar — who is from the aspect of the one who serves in order to receive a reward, which is the aspect of the one who serves from fear — and since he has only rectified the fear, and the Daas has not yet been rectified (for if he had also rectified the Daas, he would not want any reward, as above) — and since he wants reward, which is the aspect of the one who serves in order to receive a reward, which is the aspect of the one who serves from fear, and the Daas is not yet in its completeness — therefore, the shomer sachar is liable for theft and loss but exempt from unavoidable accidents. For theft and loss, which come from the blemish of Daas — he is liable for them, because they come from his side, since he has not rectified the Daas in its completeness — through which come thefts and losses, through the blemish of Daas, as above. But from unavoidable accidents he is exempt, for the unavoidable accidents do not come from his side, since he has merited the aspect of fear. For the shomer sachar is from the aspect of the one who serves from fear, as above. And when one merits fear, one is saved from unavoidable accidents, as above. And therefore, the unavoidable accidents do not come from his doing, and therefore he is exempt from unavoidable accidents, as above. Blessed is Hashem forever, Amen and Amen. This halacha is built on Likutay Moharan I:5 (“With Trumpets and the Sound of the Shofar”), which teaches that one who performs mitzvos with such joy that he desires no reward other than another mitzvah enters Hashem’s own joy — the aspaklaryah ham’irah (luminous lens) of Moshe Rabainu. To arrive at this joy one needs “thunder” — the powerful voice of prayer — which requires two prerequisites: a purified brain (free from chametz = alien thoughts) and rectified fear (elevating fallen fears to their supernal root). Reb Nosson gives a dazzling reading of Naaseh v’Nishma (“We will do and we will hear”): not “we will do before understanding why,” but rather, “we will perform this mitzvah, and our reward is that we will hear [= receive] another mitzvah.” The reward is the next mitzvah. This is why the Sages call it “eternal joy” (simchas olam) — because Hashem lives forever, and the joy that comes from the mitzvah itself (= His joy) is therefore eternal. The S’firah counts 49 days to purify the Daas from the impurity of Egypt (chametz) and to rectify the fear. Barley (s’orah = 575 = double ManTzePaCh) represents the fallen g’vuros (fears); waving the omer elevates them to their root, which is the shofar blast. Fear begins the process; love and Daas complete it. The stunning final section maps all this onto the halachos of guardians (shomrim): the shomer chinam (unpaid guardian = one who serves without wanting reward = rectified Daas + fear) is exempt from all damages. The shomer sachar (paid guardian = serves from fear only, Daas not yet complete) is liable for theft and loss (which come from blemished Daas) but exempt from onsin / unavoidable accidents (which come from fallen fear, which he has already rectified). ✺ Na Nach Nachma Nachman MayUman ✺

Likutay Halachos – Hilchos Pesach 4

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Hilchos Pesach 4

The Matter of the Exodus, Eating Matzah, Prohibition of Chamaitz, the Mitzvah of Four Cups, and Other Matters

Based on Likutay Moharan II:2 — "Y'mai Chanukah Haim Y'mai Hoda'ah"

Based on the discourse in Likutay Tinyana, Siman 2, which begins: "The days of Chanukah are days of thanksgiving" — the aspect of the delight of the World to Come, in the aspect of: "all the korbanos will be nullified except for the korban todah," etc. See there well the entire discourse from beginning to end.

And the summary of the matters arising from the holy discourse: the aspect of todah — that is, to give thanks and praise to Hashem and to know Him — this is the aspect of the delight of the World to Come. And this is the aspect of halachos, in the aspect of: "whoever studies halachos every day," etc. For the halachos are the delight of the World to Come, the aspect of todah. And for this reason the todah is called halachah — on account of the tahaluchos (progression) of the blood that flows in proper order when one emerges from distress, for at that time one brings a todah. For initially, at the time of distress, the blood rushes upon the heart, etc. And afterward, the blood flows in proper order — and this is the aspect of halachah. And this is the aspect of birth. And this is the aspect of the filling of the moon — the aspect of: "And the light of the moon shall be as the light of the sun," etc. — see there. And through the halachos, the aspect of todah, which are the aspect of chasdai Dovid — through this the light of truth is revealed and shines in the dibbur (speech) — that is, in the four parts of the dibbur, through three Names, which are the aspect of the three lines of truth: Kel, Elokim, Hashem — and they are the aspect of prayer, Torah, and shidduchim (see there well). And they illuminate the four parts of the dibbur: for there is speech of tzedakah, speech of t'shuvah, speech of the wealthy who are close to the kingdom — the aspect of the three vine-branches — and speech of malchus (see there well). And through the completeness of the dibbur, which is the aspect of Lashon HaKodesh that is connected to Shabbos, through this one draws the holiness and joy of Shabbos to the six weekdays. For the weekdays are the aspect of servitude, the aspect of sadness. And through the above, the holiness and joy of Shabbos — which is the aspect of ben (son) — is drawn to the six weekdays. And through this, the Simple Unity is revealed from within the varied activities — and one knows that all the varied activities derive from the Simple One, blessed be He. And this aspect is very precious, even to Him, blessed be He. And this is the aspect of: "Know that Hashem — He is Elokim" — the aspect of varied activities that are included in the Simple One, etc. (see there very well).

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