בשר בחלב ג

For we must distance ourselves from them and from their ways to the utmost extreme. For we must believe that all of our livelihood is through Providence alone. And all the business dealings that we do are only in order to draw down the aspect of ohr hayashar and ohr hachozer, in order to make the vessel to receive the shefa. And therefore, for us, the business dealings are not the main thing; rather, the main thing is the emunah and the bitachon — which is the aspect of histakulus toward Hashem, to believe in His Providence, blessed be He. For all of this is an aspect of the Name of Hashem, as mentioned above. 35

From Likutay Halachos, Yoreh De'ah, Vol. 1 — Complete Translation

Based on the discourse "Maishra d'Sakkina" (Torah-Law of the Knife), Likutay Moharan, Part I, Siman 30. The hairs are the aspect of Chochma Tata'a (Lower Wisdom), which is the essence of comprehension — the aspect of Malchus (Kingship). See there. And one must draw life-force to it, and therefore one must elevate it to the light of the Countenance (Ohr HaPanim) that illumines at the Three Festivals, which are the aspect of Binah to Ba (Understanding as a Mother-womb). And one must cut it away from the Four Kingdoms, which are the Sitra Achra (Other Side), so that they should have no nourishment from the Wisdom — the aspect of Malchus — which is the aspect of dales (poverty/the letter Dalet). And this is accomplished through Chesed (Loving-kindness) — the aspect of Avraham — and Chesed is revealed through rebuke. See there.

Now, the pe'os (sidelocks) and the beard are the light of the Countenance — the splendor of the face, the aspect of the comprehension of Chochma (Wisdom). As it is said: "And you shall honor the face of an elder" (vehadarta pnei zaken) — the beard is the splendor of the face, the light of the face, which is the aspect of Chochma, as it is said: "The wisdom of a man illumines his face" (chochmas adam ta'ir panav). For the beard is the aspect of the Thirteen Attributes through which the Torah is expounded, as is elaborated in the teachings of our Rebbe — see there — and these are the essence of the comprehension of Chochma. Therefore, the beard and pe'os are hairs, for they are the aspect of the comprehension of Chochma, and the essence of comprehension is in the aspect of hairs, which is the Lower Wisdom, as is explained there. And this is the aspect of the Thirteen Attributes, which are the aspect of the beard, as mentioned above — namely, the aspect of measures and contractions (middos u'tzimtzumim) for the supernal Intellect, as is explained there — for this is the aspect of hairs, the aspect of shi'ura d'atun d'Oraisa (the measure of the donkey of the Torah), which are the aspect of middos (measures/attributes).

For the fact that we contract our awareness to believe in His individual Providence — even though He is exalted and elevated exceedingly, exceedingly — this contraction is the aspect of the Name of Hashem. For shaim [Name] is an aspect of Malchus [Kingship], an aspect of tzimtzum [contraction], as is known. But the idolaters who deny His individual Providence, and through this come to idolatry and heresies — this is the aspect of "the name of other gods." Therefore, one who enters into a partnership with them transgresses on account of: "And the name of other gods you shall not mention." And as mentioned above. 36

Therefore it is forbidden to pass a razor over the beard and pe'os, for there is the very essence of life and length of days — which is the aspect of zaken (elder/beard). "It is not proper for the shortener to be raised over the lengthener," as our Sages of blessed memory said regarding the altar. Therefore it is forbidden to cut and destroy them — on the contrary, there is the very core of the elevation of the Lower Wisdom, for they are the light of the Countenance as mentioned above.

All these matters, from Section 6 [onward], were only written as chapter-headings. And if Hashem will be with me, they will be explained somewhat. 37

This is the aspect of the two pe'os and the beard — corresponding to the Three Festivals, which are the light of the Countenance, as mentioned — for the two pe'os are the aspects of right and left, and the beard is in the middle. This is the aspect of the Three Festivals, which correspond to the Three Patriarchs: right, left, and middle. The essence of the light of the Countenance is the beard, which is the very essence of the comprehension of Chochma. And through the two pe'os — which are the aspects of right and left, the aspects of Chesed and rebuke (for Chesed is right and rebuke is the aspect of Gevuros, left) — through these one merits the aspect of the beard, the aspect of the light of the Countenance, as mentioned above.

Tikun HaKlali

As is explained there: all the other hairs, even though they too are the aspect of mosar mochin (overflows of the intellect), nevertheless, because they are in the aspect of surpluses, the Sitra Achra has a grip on them — for that is the very source of their nourishment. Therefore when they grow very long, one must cut them, in the aspect of "cut it to four" (chtecho l'arba), so as not to give them nourishment from the Lower Wisdom, which is the aspect of "four," as mentioned.

Therefore it is a great mitzvah to shave on the eve of each Festival, in order to cut away from the Four Kingdoms, so that it can ascend at the Three Festivals — the light of the Countenance, as mentioned above. Based on the discourse "U'veyom HaBikkurim — 'v'es ha'aravim tzivisi l'chalkelecha'" (On the Day of the First-Fruits — "and I commanded the ravens to sustain you"), Likutay Moharan, Part II, Siman 4. See there carefully. For one must make a vessel and channel through which to receive Chesed, and this is accomplished through yirah (awe/fear), and yirah is accomplished through ratzon (will). The essence of ratzon is accomplished through attachment to the root of ratzon, which is the aspect of the metzach ha-ratzon (the forehead of will). Corresponding to this there is the aspect of metzach ha-nachash (the forehead of the serpent), which is the opposite of ratzon. The essential nourishment of the metzach ha-nachash comes from the elders of the generation in whom there is no wholeness — those who do not add in holiness and knowledge as they age, and so on, as is explained there. For this, charity (tzedakah) helps, and so on, as explained there. This is the aspect of "short of days, sated with rage" (ktzar yamim sva ragaz): from the defect in the elders — which is the aspect of shortness of days — comes the metzach ha-nachash, which is the aspect of rage (ragaz), the opposite of ratzon. But through the holy beard (zaken d'kedusha) one merits ratzon, the aspect of zaken v'nasa panim (an elder of distinguished countenance). Panim (face/countenance) is the aspect of ratzon. See all of this there carefully. Therefore the Torah has warned us not to destroy the corners of the beard (pe'as ha-zakan), God forbid, and the essential prohibition is specifically with a razor — for the hairs of the beard are truly the aspect of the days of old age, since the hairs of the beard are supernal, very lofty lights that have contracted into the aspect of hairs, which are the aspect of channels and contractions (tzinoros u'tzimtzumim). And this is the aspect of "days" (yamim), for days are the aspect of contractions and measures, as is brought. Therefore a person must, the more he ages — with each day of his life — add each day in holiness and knowledge, so that he merits to draw and illuminate in that day the light of Da'as (Knowledge). And this is the aspect of hairs literally. Therefore one must not damage, God forbid, and destroy the pe'as ha-zakan, God forbid, so as not to damage the aspect of the beard — so as not to give nourishment, God forbid, to the aspect of the metzach ha-nachash, whose nourishment derives from the fall of the days of old age, which is literally the destruction and fall of the hairs of the beard — for the hairs of the beard are the aspect of the days of old age, as mentioned above. The essential prohibition is with a razor, which is the aspect of a sword (cherev), which is the aspect of shortness of days — for the sword was created to shorten a person's days, and it is not fitting that the shortener should be raised over the lengthener, which is the holy beard, the aspect of length of days, as mentioned. For a razor and sword are the aspect of Esav, who was blessed with this, as it is said: "And by your sword you shall live" (v'al charbecha tichyeh). And it shortens the days of a person, for the essential shortening of a person's days, God forbid, occurs when he does not add in holiness and knowledge each day of his life, as mentioned above. And this is brought about, God forbid, by Esav, who is the Samech Mem (the Angel of Death), who incites the person away from the ways of life and shortens his days thereby, God forbid, as mentioned. Therefore he was blessed with the sword, which shortens a person's days, as our Sages of blessed memory have expounded. And from this very thing — from the fact that he shortens a person's days, God forbid, i.e., that he prevents and incites the person from adding in holiness in his days, as mentioned — from this very thing, Esav draws nourishment. He is the aspect of the metzach ha-nachash, the aspect of ragaz (rage), the opposite of ratzon — the force of strict judgment, for he is the aspect of Amalek who came from him, who is the aspect of the metzach ha-nachash, the root of the wisdom of nature (chochmas ha-teva), the force of the intensification of heresy and apostasy, for the essential kefira (denial) and apikorsus (heresy) is the aspect of Amalek, as is elaborated in the teachings of our Rebbe of blessed memory. It follows that Esav-Amalek is the aspect of "short of days, sated with rage" — for he is the aspect of the sword, the aspect of the sword of the Samech Mem, who shortens days in physical and spiritual terms as mentioned. And from this very thing he draws nourishment — he is the aspect of ragaz, the aspect of the metzach ha-nachash, the root of the wisdom of nature, the opposite of the metzach ha-ratzon, God forbid. Therefore the essential prohibition of the destruction of the beard is specifically with a razor — for it is not fitting that the shortener be raised over the lengthener. The essential prohibition of destroying the beard is in order not to give nourishment, God forbid, to the metzach ha-nachash, from the defect and fall of the elder's days, which is the aspect of the destruction of the hairs of the beard, as mentioned. Therefore the essential prohibition is with a razor and sword, for through this one damages very greatly, God spare us — for he destroys the holy beard with a razor and sword and gives nourishment, God forbid, to the razor and sword, which is the aspect of Esav, the aspect of the metzach ha-nachash, from the fall of the hairs of the beard, God forbid. Therefore the essential prohibition is with a razor, for this is the essential damage — not to give nourishment, God forbid, to the aspect of the razor and sword, which is the aspect of ragaz, the aspect of the metzach ha-nachash, from the fall of the hairs of the beard, as mentioned. Through this one explains and it is revealed to the discerning eye why the wisdom of philosophy and heresy has intensified particularly in the land of Ashkenaz and the like — for through our many sins, they were caught in the snares of the Adversary and became widespread in this great sin of destroying the corners of their beard. And in truth, according to the holy writings and sacred books, even destruction through other means that are technically permitted by law is also an extremely great and awesome spiritual damage, God spare us, God save us from this punishment. For all the hairs of the beard are supremely lofty and awesome conduits (tzinoros), and no one can conceive of or grasp in their mind the true greatness of the holiness of the holy beard. And correspondingly, one cannot imagine, God forbid, the punishment of one who destroys it and raises his hand to ruin such exalted holiness. But through our many sins, as the days went on, many of them broke the fence, and they transgress five prohibitions with a raised hand, actually shaving their beard with a literal razor. Woe to their souls, for they have dealt evil to themselves — and through this, the wisdom of nature gains strength there, for the metzach ha-nachash, which is the root of the wisdom of nature, draws nourishment from the defect and fall of the beard, as mentioned. Understand this. And this is the aspect of the prohibition of rounding the pe'os of the head. The essential pe'os are near the forehead (padeches), which is the metzach (forehead), for the pe'os are the aspect of yirah (awe) — for pe'ah in gematria equals Elokim, which is the aspect of yirah (as is explained in the Eitz Chaim), as it is said: "Fear Elokim" (es ha-Elokim yira). And the essential yirah comes through ratzon, as mentioned above. Therefore the pe'os are left near the forehead — for from the aspect of the metzach, the ratzon, which is the root of ratzon, from there yirah is created, which is the aspect of pe'os, as mentioned. But lest the metzach ha-nachash gain strength, God forbid — which is the root of the wisdom of nature, and which casts defect and denial even upon the root of ratzon, upon the metzach ha-ratzon — therefore one must leave the pe'as ha-zakan and not destroy it, God forbid, so that the metzach ha-nachash should not gain strength, God forbid. But through the holy beard, the radiance of ratzon gains strength — for the metzach ha-nachash is subdued and the metzach ha-ratzon, the root of ratzon, gains strength — and then one merits yirah, which is the pe'os near the forehead, as mentioned. And this is the aspect of the prohibition of shaving the pe'os and the beard — they are part of one matter, for one depends upon the other, as mentioned. Therefore all of Jewish identity (yahudus) depends on this — for this is the essential goal of the Children of Israel and the essence of our service: that we should merit reaching the level of "And strangers shall stand and feed your flocks" etc. That is, we should not need to engage in any worldly occupation at all, but only in the service of Hashem all day. And this is impossible unless His Chesed flows upon us, in the aspect of "And you shall be called the priests of Hashem" (v'atem kohanei Hashem tikare'u). And it is impossible to receive the Chesed except through yirah, and yirah is created through ratzon, through the aspect of the metzach ha-ratzon, etc., as all of this is explained in the said discourse — see there carefully. Therefore the essence of Jewish identity depends on pe'os and beard — for through them the aspect of ratzon is revealed, through the aspect of the beard, as mentioned, in the aspect of zaken v'nasa panim. And then one merits yirah, which is the aspect of pe'os, as mentioned. And when one merits yirah, automatically Chesed flows — for Chesed flows always; one simply needs a vessel and channel through which to receive the Chesed, as is explained there. It follows that through beard and pe'os one merits yirah, and then one merits to receive the flow of Chesed, and then one need not engage in any worldly occupation at all, for the world is sustained through His Chesed, and then one can engage in the service of Hashem all day. This is the essential longing of Israel — to attain this. Therefore the essence of Jewish identity depends on beard and pe'os, as mentioned. See the discourse "U'veyom HaBikkurim" mentioned above — see there carefully through the whole discourse. Based on the discourse "Maishra d'Sakkina", Likutay Moharan, Part I, Siman 30 — see there the entire discourse from beginning to end. And this is the aspect of the prohibition of shaving the pe'os and the beard — which are the hairs close to the face. For Malchus — Lower Wisdom, mentioned in the said discourse — is the aspect of hairs, the aspect of shi'ura d'atun d'Oraisa, as is explained there well in the said discourse. Through these hairs, which are the aspects of contractions etc., one can comprehend the divinity of the Blessed One. Therefore it is forbidden to destroy the hairs of the beard and pe'os, which are the hairs closest to the light of the Countenance — for the essential vitality of Malchus, which is the aspect of the Lower Wisdom, comes from the light of the Countenance that shines at the Three Festivals, as mentioned in the said discourse. Therefore through the hairs that are closest to the light of the Countenance — which are the pe'os and the beard — through them the essential Wisdom and contraction of comprehension of His divinity are drawn, for the essential vitality of Malchus-Lower Wisdom is from the light of the Countenance, as mentioned. And this is the aspect of the beard and two pe'os corresponding to the Three Festivals, at which the light of the Countenance shines, as mentioned. Therefore the essence of the religion of Israel and the essence of Jewish identity depends on the beard and pe'os, and through them the Jew is recognizable — for he is from the seed blessed by Hashem, the seed of Israel. And whoever has a different spirit upon him, God forbid, and wishes to deny, God forbid, the G-d of Israel: the beginning of that denial is when he casts off, God forbid, the beard and pe'os from himself. For in truth, all the holy religion of Israel depends on beard and pe'os, since all the words of our holy Torah and all the mitzvos are aspects of contractions for the comprehension of His divinity — as is explained in the said discourse. For every single letter and every single word of our holy Torah — written and oral — and every single mitzvah and every valid custom of Israel the holy and chosen people are all measures and contractions through which they merit to comprehend the divinity of the Blessed One, each one according to what he can gauge in his own heart, in accordance with his meriting through his service and striving in Torah and mitzvos and good deeds, and his abstaining from evil deeds. All these contractions and measures — the aspect of shi'urin d'atun d'Oraisa — are all the aspect of hairs, as mentioned, and all of them are drawn from the hairs of the holy beard and the pe'os. For every single hair of the pe'os and of the holy and precious beard are all supernal conduits and holy contractions, from which all the wisdom of the holy Torah and the mitzvos are drawn — through which the divinity of the Blessed One is comprehended. For the thirteen holy configurations (tikkune dikna) correspond to the thirteen attributes through which the Torah is expounded, which are the totality of the holy Torah. Woe to one who touches, God forbid, to destroy even a single hair of the holy beard and pe'os with deliberate contempt and willfulness and treachery — woe to him and woe to his soul! For he uproots himself and his soul from the G-d of Israel and has no portion in the Torah of Moshe. Woe to their souls, for they have dealt evil to themselves. Because of this, in our many, many sins, the wisdom of philosophy and heresy has spread in the land of Ashkenaz and its surroundings, where people have cast off entirely in these generations the yoke of the kingdom of Heaven and thrown away their beard and most of their pe'os and dressed in their garments (Gentile dress) — as mentioned. For it is explained in the said discourse that sometimes Malchus-Lower Wisdom falls among the Four Kingdoms. And this is the aspect of "the crying of a ruler among fools" (ze'akas moshel b'ksilim) — for Malchus cries out with a bitter voice over the fall of her wisdom among fools, since the fool wants to be wise — that is, they wish to dominate, God forbid, through their external wisdoms, namely philosophy and heresy, which are foolishness in truth — through the fall of the Lower Wisdom, the aspect of Malchus, into exile, etc. Therefore because they destroy their beards in Ashkenaz, and through this they damage the contractions of the comprehension of His divinity, in the Lower Wisdom, in Malchus, as mentioned — through this, external wisdoms gain strength, God forbid, which is the wisdom of philosophy. Therefore they engage in external wisdoms more and more there — because they destroy the corners of their beard with contempt and transgress five prohibitions each time. For this depends on this, as mentioned: external wisdoms depend on the destruction of the corners of the holy beard, as mentioned. And in truth they do not merely transgress five prohibitions — for when one destroys the corners of his beard, it is as if he transgressed the entire Torah, for the entire Torah depends on this, as mentioned. For through the razor and knife that they raise against the holy beard to destroy it, God forbid — through this the kingdom of Amalek is strengthened, God forbid, which is the totality of the Four Kingdoms, as mentioned in the said discourse. For Amalek is from the seed of the wicked Esav, whose nourishment is from the aspect of "and by your sword you shall live" — and his essential nourishment is when the Lower Wisdom, the said Malchus, is damaged, God forbid. That aspect is the sword that takes revenge for the covenant (cherev nokemes nekam bris), as is explained in the said discourse. And this is the aspect of "cut it to four" (chtecho l'arba), mentioned in the said discourse — for the essential elevation and rectification of the said Malchus is through the rectification of the holy sword (cherev d'kedusha), through which Malchus — which is the aspect of four — is cut from the Four Kingdoms, in the aspect of "cut it to four." And Esav's sword — the kingdom of Amalek, the aspect of "and by your sword you shall live" — is subdued. And when one raises, God forbid, a razor and knife — which is the aspect of the sword — over the holy beard, one damages greatly, greatly, the Malchus of holiness, which is the aspect of the sword that takes vengeance for the covenant, whose essential nourishment comes from the light of the Countenance, from the aspect of the hairs of the beard and pe'os, as mentioned. And the sword of Esav gains strength, God forbid — the kingdom of Amalek, which is the totality of the Four Kingdoms. And they came to all this through a defect in the holy covenant (bris kodesh) that they first damaged. For certainly no person raises his hand to destroy the corners of his beard, God forbid, unless he has first damaged the holy covenant greatly — through which he damaged the brain, the Lower Wisdom. And evil thoughts, external wisdoms, were aroused in him, until his evil spirit misled him to destroy his beard, God forbid — through which he uproots himself entirely from the holy Malchus, from the Lower Wisdom, from the comprehension and faith of Israel. And he has no portion in Hashem the Blessed and in His holy Torah and in His holy people Israel, as mentioned. The essential Chesed through which one cuts Malchus from the Four Kingdoms, as mentioned, is drawn through rebuke (tochachah) — for through rebuke, Chesed is revealed. And the rebuke is according to the Torah and prayer of each individual, and according to the boldness (azus) of each individual, etc., as is explained well there in the said discourse. And all of this is included in the holy beard — for the hairs of the beard are old and severe in subduing harsh judgments, as is explained in the holy Zohar. This is the aspect of the holy boldness — the aspect of "strong and hard" (az v'kasheh) — through which the essential comprehension of Torah and prayer are included in the holy beard. For the totality of the Torah that is innovated consists in the thirteen attributes through which the Torah is expounded, which are drawn from the thirteen configurations of the beard. And likewise prayer is included in the Thirteen Attributes of Mercy — as our Sages of blessed memory said, that the Holy One Blessed Be He wrapped Himself in a prayer shawl and taught Moshe the order of prayer, and then revealed to him the Thirteen Attributes of Mercy, etc. For the essential prayer is mercy and supplication — to arouse the Thirteen Attributes of His mercy, which are included in the thirteen configurations of the beard, as is known. Through this — through the Torah and prayer, which accord with the boldness of each one — the elder who sits in the academy knows how to rebuke each individual and opens his mouth with wisdom, in the aspect of "her mouth she opens with wisdom" (piha patscha b'chochma), etc. For all the configurations of the beard are around the holy mouth, and the revelation of the holy conduits of wisdom of the holy beard — the aspect of an elder who sits in the academy (zaken v'yoshev b'yeshiva) — is revealed only through the holy mouth, for that is where the essential revelation of all the wisdom drawn through the conduits of the hairs of the pe'os and the beard issues forth. And through the revelation of this wisdom of rebuke, Chesed is drawn — through which Malchus is elevated from the exile of the Four Kingdoms and elevated to the light of the Countenance that shines at the Three Festivals. This is the aspect of Malchus ascending to the holy beard, which is the light of the Countenance. For the comprehension of His divinity — which is the revelation of His kingdom — comes through many contractions. Each contraction is the aspect of Malchus from a higher world and level — for the Lower Wisdom, the aspect of Malchus in the world of Atzilus, is far higher than the Supernal Wisdom in the world of Beriah. And when one needs to elevate Malchus-Lower Wisdom from its exile, one must awaken and draw radiance from the root of Malchus — from the aspect of Malchus-Lower Wisdom in the root of the supernal worlds. And through this you will understand and discern somewhat a few allusions in the said discourse — for the elevation of Malchus, the said aspect of "four," comes through prayer, which is the root of Malchus — the aspect of Mashiach, who is the root of Malchus, as is explained elsewhere. Therefore the essential rectification of the elevation of Malchus is through the holy beard, which is the aspect of the light of the Countenance. For the holy beard too is drawn from contractions, from the aspect of Malchus in the very highest and lofty worlds, as is explained in the Eitz Chaim — that the lights of the beard are drawn from the two pe'os, which are the aspect of Elokim in gematria equaling pe'ah, the aspect of Malchus, as is explained there. Understand this well. Therefore the Three Festivals essentially depend on the sages of the generation, who are the elders of the generation, as our Sages of blessed memory said: "Which you shall call them at their appointed times" (asher tikre'u osam b'moadam) — "you," even in error, etc. For the elevation of Malchus at the Festivals to the light of the Countenance depends specifically on the elders, for the elder is the aspect of the light of the Countenance, as mentioned. For the elders and sages know how to guard the month of Spring so that it falls in its proper time — and they intercalate years and sanctify months, upon which the rectification of all the mo'adim (festivals) depends. For the months are twelve, and their totality is thirteen — this is the aspect of the secret of the leap year (sod ha-ibbur), which is the thirteenth month. These thirteen heads of months are the rectifications of Malchus, which is the aspect of the moon, for the months are counted according to the moon. And they are drawn from the thirteen configurations of the beard — for the essential elevation of Malchus is through the thirteen configurations of the beard, which are the aspect of the light of the Countenance shining at the Three Festivals, as mentioned. Therefore the sanctification of the new moon (kiddush ha-chodesh) is the first commandment with which Israel was commanded — for the sanctification of the moon is the aspect of Malchus-Lower Wisdom, the aspect of contractions for the comprehension of His divinity, in which the entire Torah is included, as mentioned. And this is the aspect of the Four Parshiyos (Torah portions) read before Pesach — which is the head of the Three Festivals. That is when the beginning of the revelation of His divinity commenced, which was revealed to Israel through the Exodus from Egypt and the Splitting of the Sea, etc. For the Four Parshiyos correspond to the aspect of Malchus, which is the aspect of "four" — which must be cut from the exile of the Four Kingdoms. All of them are called "the exile of Egypt" (galus Mitzrayim), as our Rebbe of blessed memory said (Siman 4) in the name of the Midrash: all the exiles are called the exile of Egypt, in the sense that they are burdensome (metzarim) to Israel. Parshas Shekalim — read first — is the aspect of tzedakah (charity), the aspect of the said Chesed, through which one reaps and cuts Malchus from the Four Kingdoms, in the aspect of "sow for yourselves in righteousness and reap according to Chesed" (zir'u lachem l'tzedakah u'kitzru l'fi chesed), as in the said discourse. Parshas Zachor — this is the aspect of subduing Amalek, who is the totality and head of all the Four Kingdoms, for he is included from all of them, as mentioned. Parshas Parah — it purifies Israel from the impurity of the dead. That is: when Malchus — the assembly of Israel (Knesses Yisrael) — is elevated from the kingdom of evil, from Haman-Amalek, it must be purified from the contamination of the serpent (zuhama d'nachash), which is the side of death, the aspect of the kingdom of Haman-Amalek. Therefore the ashes of the Red Heifer are needed to purify from this. The Red Heifer (para aduma) is the aspect of the rebuke of the rebuker — through which Israel is purified from their sins. And this is the aspect of aduma (red) — the aspect of judgment (din), the aspect of rebuke, as mentioned. Therefore the heifer purifies the impure and renders impure the pure — all who engage with it. This is the aspect of the rebuke of the true rebukers of the generation: through this they purify the impure from their sins and bring them to complete repentance, and all who engage in rebuke are rendered impure through this — for they absorb, God forbid, some defect from the sins of those with whom they engage in order to purify them and bring them back from their transgressions. And this is the aspect of the Red Heifer, which purifies the impure and renders impure the pure. But even so, the reward of the rebuker outweighs his loss — for afterward he purifies himself easily through immersion and the setting of the sun alone, but he has entirely purified the impure who were impure with the impurity of death, with the contamination of the serpent. And through his rebuke he brings them to complete repentance and purifies them. Therefore the heifer is named after Moshe, as our Sages of blessed memory said, and all heifers must be sanctified from the ashes of the heifer that Moshe made — for Moshe is the head of all the true rebukers, since he engaged in this greatly and gave his soul for Israel always, to rebuke them and bring them back to the right way. And although a great defect reached his soul in accordance with his level, as it is said: "Go down," etc., even so he did not leave his place, and gave his soul for them all his days to rebuke them and bring them back to the right way. Therefore all must receive from the aspect of Moshe's heifer — that is, from his good rebuke, as mentioned. And this is the aspect of the heifer's ritual being performed specifically by the deputy High Priest (segan ha-kohanim) — for the High Priest is the aspect of the rabbi of the generation, as it is said: "For the lips of the Kohen shall guard knowledge and Torah, etc." "If the rabbi resembles..." (Moed Katan 17). And it is impossible to receive the great wisdom of the rabbi of the generation — who is the aspect of the High Priest — except through his holy disciples. And this is the aspect of the interpreter (meturgeman) that was customary in earlier generations, where the sage would always expound through an interpreter — for it is impossible to receive the wisdom of the true sage and rabbi of the generation directly, only through the interpreter, who is the aspect of his disciples, who reveal and explain his wisdom and rebuke to the multitudes. For in the true rabbi himself they have no grasp at all, except through his disciples. As our Rebbe of blessed memory said on the verse "In the hand of every person He seals, that all persons may know His work" (Siman 140). And this is the aspect of the ritual of the Red Heifer — which is the aspect of the rebuke of the true sage to purify Israel from their sins — being performed specifically by the deputy High Priest: the aspect of the interpreter, the aspect of the disciples of the true sage, who is the aspect of the High Priest, as mentioned. Parshas Ha-Chodesh — this is the essential aspect of the elevation of Malchus, which is the aspect of the new moon, as mentioned. Through the heads of months, all the Festivals are rectified — when Malchus is elevated, etc., as mentioned. And all these Four Parshiyos — through which Malchus is cut from the Four Kingdoms and afterward ascends to the light of the Countenance at the Three Festivals — are the aspect of the Four Sons explained in the said discourse, who are the aspect of Malchus, which is the aspect of four, as is explained there. Parshas Shekalim — which is charity to the poor — this is the aspect of Yitzchak, who is the Wise Son (ben chacham), for the poor person is from the side of harsh judgment (din kasheh), from the aspect of Yitzchak. Through the charity given to him, he is revived and his face and wisdom — which had departed from him due to the oppression of his poverty — are restored. In the aspect of "the wisdom of the poor man is despised" (chochmas ha-misken bezuya, Koheles 9). Therefore through charity one merits the light of the Countenance, as it is said (Tehillim 17): "I in righteousness shall behold Your face" (ani b'tzedek echeze fanecha). And the light of the Countenance is the aspect of Chochma — "the wisdom of a man illumines his face." Therefore Yitzchak, who is the aspect of the Wise Son, is the aspect of charity, which is the aspect of the light of the Countenance, the aspect of life, the aspect of Chochma — the sweetening of the harsh judgments of Yitzchak, from which poverty descends, God forbid. Parshas Zachor — subduing Amalek who is from the seed of the wicked Esav — this is the aspect of the Wicked Son (ben rasha), who is Esav, as is said there. Parshas Parah — which is the aspect of rebuke, through which one merits repentance, as mentioned — this is the aspect of the son who does not know how to ask (she'aino yode'a lish'ol), who is the aspect of Yishmael who repented, as is said there. Parshas Ha-Chodesh — then Malchus begins to ascend to the light of the Countenance, for then the illumination of Pesach begins — which is the head of the Festivals. Therefore all the laws of Pesach are stated in this portion. This is the aspect of the Simple Son (ben tam), who is Yaakov the "wholesome man" (ish tam), as is explained there — for Yaakov is the aspect of the light of the Countenance, the aspect of "those who seek Your face, Yaakov, selah" (mevakshei fanecha Yaakov selah, Tehillim 24), as our Rebbe of blessed memory said on several occasions. And this is the aspect of the Table, Bed, Chair, and Menorah — the four rectifications of the Shechina (Shechineta), which are the said aspect of "four." The Menorah is the aspect of the Wise Son — for "the Menorah is the head" (menorata da reisha), which is the aspect of the Chochma in the brain, the aspect of "oil upon your head shall not lack" (shemen al roshcha al yechsar), the aspect of the anointing oil of holiness (shemen mishchas kodesh), which is Da'as (Knowledge), as is known. The Chair is the aspect of the complete throne (kise shalem), which is the aspect of blotting out Haman-Amalek, who is from the seed of Esav — the Wicked Son. For the throne is not complete until the memory of Amalek is blotted out. The Table is the aspect of repentance, which atones — the aspect of the son who does not know how to ask, as mentioned above. For "the table atones like the altar" (shulchan m'chapper k'mizbe'ach), as our Sages of blessed memory said (Berachos 55). The Bed is the aspect of the Simple Son, who is Yaakov, whose bed was wholesome through the twelve tribes of God — the four camps corresponding to the four camps of the Shechina — which is the said aspect of "four." For Yaakov includes all of them, and he elevates Malchus, which is the aspect of four, the aspect of "a woman who fears Hashem" (isha yiras Hashem), as is known — to the light of the Countenance, the aspect of "those who seek Your face, Yaakov," as mentioned. Therefore Yaakov married four wives, and from them came four camps — the said aspect of "four." Therefore at Pesach we all recline on the bed — for the bed includes the aspect of the four camps, the four standards (degalim), the said aspect of "four." And this is the aspect of Pesach and the prohibition of chametz and the eating of matzah, etc. For at Pesach, Moshe took Israel out of Egypt, and then revealed to them the comprehension of His divinity. Therefore Pesach is the head of the Festivals — for Pesach is the aspect of Chesed, the aspect of Avraham, as is known. And the essential rectification of Malchus-Lower Wisdom — that is, to cut it from the Four Kingdoms and elevate it to the light of the Countenance shining at the Three Festivals — is through Chesed, as mentioned. And since Pesach is the beginning of the revelation of His great divinity, as is elaborated, therefore chametz is then forbidden even in the smallest amount — for the difference between chametz and matzah is only the smallest amount: the hollow and opening between the point within the letter heh and its roof. This is the difference between ches and heh, between chametz and matzah. For the comprehension of divinity can only be attained through many contractions — from a higher intellect to a lower intellect — for "no thought can grasp Him at all" (leis machshavah tafisa beih klal). Therefore the essential thing is Emunah (faith), which is the said Lower Wisdom — Malchus. And all the comprehensions and all the contractions are aspects of Emunah, which is the foundation of the entire Torah, as it is said: "And the righteous shall live by his faith" (v'tzaddik b'emunaso yichyeh). And as it is said (Tehillim 119): "All Your commandments are faith" (kol mitzvosecha emunah). For simple people and those of little worth, it is certainly impossible for them to attain the comprehension of divinity, and the essential vitality and hope to merit the eternal purpose and the true purpose is only through Emunah. And even one who has great intellect and is sharp and a great scholar of Torah — sharp in analysis and versed in the Talmud and decisors, and even if he has a hand in the wisdom of Kabbalah, the holy Zohar and the writings of the Ari — as long as he has not purified himself from the contamination of the serpent and has not fully broken the desires of his body and material nature, and still has some grip and trace of bodily desires and vanities of this world, certainly his intellect is not yet whole, and it is forbidden for him to enter into the wisdom of the comprehension of His divinity at all — for he could stumble greatly and fall, God forbid, God spare us. He must strengthen himself only in Emunah and cast away his intellect entirely, and rely only on our holy forefathers and the true tzaddikim who bent their evil inclination and broke the material fully — for only they merited the comprehension of His divinity in its ultimate wholeness. And even such tzaddikim who purified and sanctified themselves from the contamination of the serpent entirely and broke all desires and nullified the body and material fully — even they, their essential strengthening was only through holy Emunah, as is understood from our Rebbe's words of blessed memory in many places. For it is impossible to attain any comprehension or know anything of the sparkling of His divinity except through the holy Emunah, which is the gateway through which one enters into all holiness, all comprehensions and all holy knowledge — in the aspect of "In this shall Aharon come into the holy place" (b'zos yavo Aharon el ha-kodesh). "This" (zos) is the aspect of Malchus, as is known — the aspect of Emunah, which is the foundation of the entire Torah, as it is said: "All Your commandments are faith" — the aspect of "this is the Torah and the testimony and the statutes and the judgments, etc." — "this" (zos) specifically, as mentioned. And this is what was elaborated in the Tikkune Zohar at length — that "no prophet or seer is permitted to enter the holy place other than through her" (leis reshus l'navia v'chazeh l'a'ala l'kadisha bar mina). For it is impossible to draw near to or enter into any holiness, any comprehension, any knowledge of Hashem the Blessed, except through holy Emunah. And all the battles and all the trials that a person has in the service of Hashem the Blessed — it is impossible to win any battle or stand in any trial except through holy Emunah, as is said there in the Tikkunim: "And David, when he would enter into battle, trusted only in her," as it is written: "If an encampment should encamp against me... if war should rise against me, in this I trust" (im tachaneh alai machaneh... im takum alai milchama b'zos ani bote'ach). That is: his essential confidence and hope was in Emunah, which is called "this" (zos) as mentioned. That is, he knew that he was strong in faith in Hashem the Blessed, and therefore he was confident that he would certainly stand against all the camps and wars of the evil inclination and the Sitra Achra — for he could certainly defeat and break them — since he had strong faith in Hashem the Blessed, who is called "this" (zos), in the aspect of "in this I trust" (Tehillim 27) — "in this" (b'zos) specifically, meaning in Emunah as mentioned. And the prophet, when he saw the length of the exile, had no hope to emerge from it except through Emunah, which is called "this" (zos), as it is written: "This I will return to my heart, therefore I will hope" (zos ashiv el libi al ken ochil), as is explained in the Tikkunim there. For the prophet saw that at the end of the exile, in the footsteps of the Mashiach, the Adversary and the Sitra Achra would intensify greatly and it would be very hard for a person to defeat it. Therefore he said that there is no hope to emerge from the exile except through this aspect, which is holy Emunah — for whoever is strong in Emunah will certainly merit to win the battle and emerge from the exile. See there in the Tikkunim at length on the aspect called "this" (zos) — that Yaakov passed "this" (zos) on to his children, and likewise Moshe, etc., etc. The general principle is that the aspect mentioned there in the Tikkunim is the holy Emunah, which is the essential foundation of the entire Torah. Only through it can one enter the gateways of holiness and win all the battles a person has in the service of Hashem the Blessed. And this is the aspect of the Kohen's warning to the people when they went into battle: "Hear O Israel, today you are drawing near to battle against your enemies; let not your heart be faint..." etc. Our Sages of blessed memory expounded: even if you have no merit other than that you recite "Hear O Israel" each day, you are worthy to defeat your enemies, etc. That is, as mentioned — for all the battles in the world allude essentially to the battle against the evil inclination. For even the physical battles a person has against enemies and foes — all of it is the aspect of the battle of the evil inclination, as our Sages of blessed memory said (Sanhedrin 103): just as a person has adversaries below, so does he have adversaries above. Therefore the essential battle is the battle of the evil inclination. And this is why the Kohen warned before they entered the battle of Hashem — to defeat the enemies and the Sitra Achra surrounding holiness, surrounding the Land of Israel, who are the totality of all enemies that prevent and hinder sacred matters. When a person enters to battle against them, he is in great danger, God forbid — for many accusations are aroused against him, and they wish to cause him to fall entirely from his service, God forbid. This is the essential battle — he must strengthen himself, to stand on his feet and not fall from his service of the Blessed One, God forbid. Then he will certainly merit to defeat, break, and nullify them. But through what shall his confidence be strong that he will not fall from his service of the Blessed One, God forbid? The essential thing is only the holy Emunah — for when he is strong in the holy Emunah, he has nothing to fear from any battle or trial in the world. This is "Hear O Israel, today you draw near to battle, etc." — in the merit of "Hear O Israel" alone, i.e., the merit and power of holy Emunah. Through this alone you can draw near to battle — physically and spiritually — for since you are strong in faith in Him the Blessed, you have nothing to fear at all from any battle in the world. And this is "let not your heart be faint, do not fear, do not be alarmed, do not be afraid of them — for Hashem your God goes with you to save you, etc." "Do not fear" — from the stamping of horses, the abundance of cavalry, the sound of trumpets. These are the various military tactics the enemies use to frighten and intimidate their opponents, and all these aspects exist in the battle of the evil inclination — and this is known to anyone who has begun to enter a little into the service of Hashem and the battle with the evil inclination, even a completely simple person. For it is the way of the Adversary and the Sitra Achra to threaten and frighten a person greatly and to make his service of the Blessed One very heavy, and because of this many have refrained from beginning to enter into His service, due to these threats and heaviness and the like. This is the aspect of "the stamping of horses, the abundance of cavalry, and the sound of trumpets, etc." — but the essential thing in the service of Hashem is that a person should not be afraid at all. As our Rebbe of blessed memory said: in this world a person must cross a very narrow bridge, and the essential thing is that a person should not fear at all. And the essential strength to cross the narrow bridge in peace without fear is the holy Emunah, as mentioned. In the aspect of "Hear O Israel, today you draw near to battle, etc." — in the merit of "Hear O Israel" alone, meaning Emunah, as mentioned. And then "let not your heart be faint, do not fear, do not be alarmed, do not be afraid of them — for Hashem your God goes with you to save you, etc., as mentioned." And this is "Hashem is for me, I will not fear, etc." (Tehillim 27) — as mentioned. As it is said: "Hashem is for me" — meaning I believe in Hashem the Blessed with complete faith and Hashem is always with me, for "the whole earth is filled with His glory." Then "I will not fear what man does to me," as mentioned — for since a person has strong faith, he will certainly win all battles and in the end return to Hashem the Blessed in truth, in the aspect of "this I will return to my heart, therefore I will hope," as mentioned. For the essential thing is Emunah — for Emunah is the beginning, the entrance, and the gateway to enter into the service of Hashem and the comprehension of divinity. And it is the end and the purpose of all knowledge and comprehension — in the aspect of "the ultimate of knowledge is that we do not know" (tachlis ha-yedi'ah asher lo neda) — for this is the aspect of Emunah. For this is the purpose of all knowledge and comprehensions: to know and comprehend that it is impossible to know at all, only to believe in Him the Blessed. And this is the aspect of "I am first and I am last and besides Me there is no God" — "I" (Ani) is the aspect of Malchus, the aspect of Emunah, as is known. And this is "I am first and I am last" — for the beginning is from Emunah and the end is Emunah, as mentioned. And the more one knows and comprehends the divinity of the Blessed One, the more Emunah is strengthened more and more. And this is the essential purpose of all comprehensions and knowledge, as mentioned. Therefore one needs a very great Rebbe who can bring comprehension of divinity even to the most lowly and utterly humble — for all comprehensions and knowledge are only the aspect of "drawing near and not drawing near" (mati v'lo mati), since "no thought can grasp Him at all." For in truth, through the wisdom of speculative philosophy (chochmos), it is certainly impossible to comprehend or know anything of Him — for one can greatly err through one's wisdom, as the philosophers went astray, God spare us, until they came to complete heresy through the mistake of their confused wisdom. Therefore the essential thing is Emunah. But one needs to revive and strengthen Emunah through drawing vitality from the light of the Countenance, which is the intellect. And this is accomplished specifically through the tzaddikim of the generation of particularly great stature, who labor to instill in us our holy faith, and through all the Torah teachings and comprehensions they reveal to us — through this they revive and strengthen the holy Emunah. For even though we see and understand that we understand nothing of their words at all, and we see from afar that their great wisdom is hidden and far from us, even so, each one according to what he can gauge in his heart can have a few great and powerful allusions flash upon him — how much one must strengthen oneself in Emunah — and perhaps he will also merit to know and comprehend a little, to behold the pleasantness of Hashem and to visit His sanctuary. For the pleasantness, sweetness, and delight of even one flash is impossible to estimate, and it is worthwhile to endure all the sufferings in the world and to break all desires and to toil and labor in the service of Hashem with all the toil and labor and true self-sacrifice — for the sweetness and pleasantness of one single flash. Fortunate is one who truly pursues this. Therefore the truly great tzaddikim instill in us complete holy Emunah. And this is the aspect of matzah — for at Pesach a very great light was revealed, as is elaborated; and this light cannot be comprehended in any way. Especially before the giving of the Torah, when we had no vessels to comprehend it — for all the vessels, measures, and contractions are made only through the holy Torah, the aspect of shi'ura d'atun d'Oraisa. Therefore at Pesach, at the beginning of the revelation of His divinity, one must be extremely careful not to have even the slightest amount of chametz — "it shall not be seen and it shall not be found — leaven and chametz within all your borders," for chametz is the aspect of "the leavening of the brain" (chamitz ha-mo'ach), the aspect of speculative philosophical investigations, the aspect of (Tehillim 73) "for my heart is leavened" (ki yischametz levavi) — which King David said regarding the philosophical investigations that arise in a person's heart, wishing to destabilize him from the world, God forbid. But throughout the entire year, when the light is not so great and we have already received the Torah — which is entirely measures and contractions for the comprehension of His divinity — we can eat chametz and it does not harm us at all, for our Emunah is already strengthened through the holy Torah, in the aspect of "all Your commandments are faith." Therefore even though we then eat chametz, the leavening of the brain (chamitz ha-mo'ach) does not gain strength through this at all. But now at Pesach, when the beginning of the revelation of His divinity takes place and a great light from above was then revealed without any arousal from below at all — for it was impossible to leave Egypt without this, since they were so deeply sunk in the impurity of Egypt — therefore it was necessary then that a very great light be revealed, as is elaborated in the Kavannas of Pesach in the Pri Etz Chaim. And this great light cannot be grasped at all; only through the revelation of this great light is the soul aroused with great arousal to the service of the Blessed One, with intense longing — for "even though he does not see, his heavenly aspect sees" (af al gav d'ihu lo chazi, mazlei chazi). Therefore one must leave Egypt in great haste, in the aspect of "for they were driven out of Egypt and could not delay, nor had they made provisions for themselves" — for this aspect exists in every person and at every time. For each and every person, as long as he is sunk in desires and vanities of this world, this is the aspect of the exile of Egypt, as is known. There are people who are very deeply sunk in the impurity of Egypt, in the filth of sins and iniquities, God spare us, and because he is so very deeply sunk in his abominations, it is therefore impossible to extract him through any rebuke and moral instruction — for he is already so entangled in his follies and sins that it is impossible to extract him in any way if one tries to speak Torah and morals to him according to his level. But Hashem the Blessed thinks thoughts that no one should be driven away from Him, and therefore He, in His mercy, sometimes sends him a great flash of light and a great awakening in his heart to return to Hashem the Blessed — this is the aspect of the "heavenly announcement" (karoza d'le'ila), as is known. And the person must have compassion on his soul, and immediately when an awakening to repentance comes upon him, he must immediately and without delay hurry to escape for his life and not look back at all — in the aspect of "Escape quickly for your life and do not look back" (maher himalet al nafshecha v'al tabit achorecha), the aspect of "consider the path of life so that your ways be far from shoel" (orach chaim pen tifales), etc. Since he is so sunk in follies, confusions, and desires, therefore the moment he begins to think about how and in what manner to flee from his desires and in what way he will merit repentance, etc., he will certainly return to his foolishness, God forbid — since he is so deeply sunk and confused. Therefore at the beginning of the awakening to repentance he must flee immediately the moment he is awakened, and not look back at all — whatever happens, he must have compassion on his soul and flee in haste from what he must flee from. And this is the aspect of Pesach — when the Exodus from Egypt took place, when a great light was revealed from above, as mentioned — and then immediately Israel left in great haste, for they could not delay. For if they had remained there another moment, they would have remained sunk there, as is elaborated. And it is also forbidden for him then to begin to think about livelihood — "from where will I be sustained?" — only to trust in Hashem and cast his burden upon Him the Blessed, and He will sustain him. And this is the aspect of "nor had they made provisions for themselves" — for when one must flee from what one must flee, from the fowler's snare (pach yokshim), it is forbidden to think about livelihood and provisions. For certainly when robbers and brigands or wild beasts attack a person and he hurries to flee from them, he certainly does not think then from where he will be sustained and the like. How much more so when a person must flee from the lowest depths beneath him — from the torments of this world to the life of the world — how he must hurry and escape for his life and not look back at all, for he cannot delay, and he must not make provisions and livelihood for himself — he should trust in Hashem and lean on his God, for He will not forsake him. And this is the aspect of matzah, which is the aspect of haste, as mentioned — for the beginning of the awakening, the aspect of Pesach, is with great enthusiasm and arousal, and one cannot awaken and come to repentance unless one casts away all wisdoms, in the aspect of "a foolish and unwise people" (am naval v'lo chacham), as our Rebbe of blessed memory said elsewhere (Siman 123). For if one then wishes to reason out any wisdom or plan or scheme — whether external wisdoms or the wisdoms of the world and worries of livelihood — certainly no awakening in the world will help him. For the essential revelation of divinity and the awakening that comes upon him from above came only so that he should see from afar a great light, to make his soul long to flee from his desires and vanities, and to strengthen himself more in Emunah through the greatness and intensity of the light he sees from afar. But the very light itself he cannot receive — therefore he must then strengthen himself more in Emunah and hurry and run with great strength to flee from what he must flee, in great haste, as mentioned. And this is the aspect of matzah, which is baked in great haste, as mentioned. And this is why the matzah is called "bread of affliction" (lechem oni). For at first glance this is difficult — for in the writings of the Ari of blessed memory it says that the matzah represents very great mochin (lights of consciousness), etc., see there. And why is it called "bread of affliction" — which is the aspect of the absence of Da'as, for "there is no poverty except poverty of the mind" (ein ani ela min ha-da'as)? But in truth both are present in it, and this and that are one — for due to the very intensity of the greatness of the light clothed in the Pesach matzah, which is the aspect of "bread from heaven" (lechem min ha-shamayim) — for the cakes that Israel took out of Egypt tasted like manna (Kiddushin 38), which is bread from heaven, the aspect of arousal from above (is'arusa d'le'ila), as mentioned — and due to the very intensity of the light of Pesach, which is the aspect of matzah, because of this it is impossible to comprehend it at all. And the light does not come from above except to strengthen and revive Emunah — for through seeing a great light from above, even though it is impossible to comprehend it at all, even so through this one becomes stronger in Emunah, as mentioned. Therefore the matzah is called "bread of affliction" — the aspect of "there is no poverty except poverty of the mind" — for precisely now, due to the very intensity of the light, one must set aside one's mind entirely and know that one knows nothing at all. This is the aspect of the contraction of the Lower Wisdom, as mentioned, which is called "impoverished" (dalit), as mentioned. And this is "bread of affliction" (Devarim 16:3) — that one recalls the affliction with which they were afflicted in Egypt, and "upon which they answer (onin) many things" (she'onin alav devarim harbeh). For the essential revelation of Da'as and the illumination of Pesach — which is the aspect of the beginning of repentance — is for this purpose only: that through it one recalls the affliction that his soul suffered in the exile of the desires of Egypt, which is the Sitra Achra. And through this he answers (aneh) many things to Hashem the Blessed and cries out with a great voice to Hashem the Blessed, until He has mercy and draws him near to His service. And this is the difference between chametz and matzah — the essential difference is the hollow and opening between ches and heh, as mentioned. That is: the essential difference and distinction between holiness and the Sitra Achra is only as thin as a hair, in the aspect of "for there is only a step between me and death" (ki khe-fesa beini u'vein ha-maves), said of David. That is: the essential grip of the Sitra Achra is from heresy and the defect of Emunah — for the evil inclination is called "another god" (el acher), heresy, as is elaborated. And all heresies derive from the wisdoms — since a person imagines himself already to be wise and expects that all matters should be resolved for him, and all difficulties with regard to Hashem the Blessed or the true tzaddikim should be answered to his satisfaction. And because of his wisdom he falls greatly, God spare us, as our Rebbe of blessed memory said — that wisdoms cause a person to fall greatly, as it is said in Yeshayahu: "Your wisdom and your knowledge led you astray" (chochmasech v'da'asech hi shovavtecha). Therefore the essential thing is to cast away one's intellect entirely and rely only on Emunah alone, as mentioned. But in truth Emunah too must be revived through the intellect, as mentioned. And one who is strong in the holy Emunah — the more Da'as and intellect is added to him, the more Emunah is strengthened in him, as mentioned, in the aspect of "the ultimate of knowledge is that we do not know." And this is the aspect of matzah in heh — there is a hollow between the dalet and the yud. For the dalet is the aspect of Emunah, the aspect of Malchus, which is called impoverished (ani), since it has nothing of its own (d'leis la migarma klum) — for it knows no knowledge, only longs for Hashem the Blessed with complete Emunah alone. And one must revive Emunah and draw into it Da'as — which is the aspect of the yud within the dalet, through which the heh is formed — "for the dalet was poverty-stricken and it returned and became a heh" (dalet leis haves v'ischazerit v'na'aset heh), as elaborated in the holy Zohar and in our Rebbe's words of blessed memory. For the yud within the heh is the aspect of Chochma (Wisdom), as is known — the drawing of Chochma and Da'as into Emunah to revive Emunah. But one must leave a hollow and opening between the dalet — which is Emunah — and the yud — which is Chochma — to indicate that even though one has already merited to draw to oneself some wisdom and knowledge, the aspect of the yud within the heh, even so one still holds to one's simplicity as at the beginning, and one is still impoverished and lowly in one's own eyes as at the beginning — for one knows and believes that one still knows nothing at all. On the contrary — now one's Emunah is stronger than at the beginning through the comprehension of Da'as that one has attained. Through this one has comprehended more how it is impossible to know Him the Blessed, and how much one must strengthen oneself in Emunah greatly. But one does not close, God forbid, through the wisdom one has attained the gateway of Emunah, God forbid. For this is the aspect of chametz in ches — the opening and hollow is closed. This is the aspect of the "leavening of the brain" (chamitz ha-mo'ach), the aspect of "for my heart is leavened" — that through the wisdom and Da'as one has attained, it seems in one's eyes that one is already fully wise, to the point that one wishes to rely on one's wisdom alone and no longer uses Emunah at all. This is the aspect of ches, where the opening of the dalet — i.e., the opening of Emunah — is already closed. For one thinks that one has already become fully wise, and then one's heart becomes leavened, God forbid, with heresies, and one distances oneself entirely, God forbid, from Hashem the Blessed. The general principle: the essential difference between holiness and the Sitra Achra is only this smallest amount — namely, one who always remains standing on Emunah, even when attaining wondrous and awesome wisdoms — this is the side of holiness. And then one merits each time greater comprehensions and greater Emunah. But the moment one thinks that one has already become wise through having attained some wisdom and knowledge, and no longer uses Emunah — this is the aspect of the Sitra Achra, chametz in ches, where the opening of Emunah is closed. And then one falls from one's mind entirely and becomes a complete fool and imbecile — for the essential wisdom is to know that wisdom is far from oneself, and to strengthen oneself only in ever-greater Emunah each time, in the aspect of (Koheles 7:23): "I said I would become wise, and it is far from me" (amarti achkemah v'hi rechoka mimeni). The essential wisdom is for one to grasp that wisdom is far from oneself, as our Rebbe of blessed memory said elsewhere. And this is the aspect of matzah in heh — the dalet, the aspect of Emunah, is distant from the yud, the aspect of intellect, the aspect of "I said I would become wise and it is far from me." For the yud is always distant from the dalet. Only Emunah receives vitality from the wisdom that entered it from a distance, in the aspect of "from afar Hashem appeared to me" (merachok Hashem nir'ah li) — that is, through the wisdom one has attained, through this Emunah is strengthened further, for the essential comprehension of wisdom is to strengthen Emunah. This is the aspect of heh, the aspect of matzah in heh, as mentioned. And this is the aspect of broken matzah (matzah prosah), the aspect of "bread of affliction — as is the way of the poor, with a broken piece" (mah darko shel ani bi'prusa) — as mentioned. For even though the matzah-bread is the aspect of very great mochin, even so it is called "bread of affliction," for the essential comprehension of wisdom is to know that one is still poor in Da'as. Therefore the dalet of the heh is always recognizable and visible, even though the yud — the intellect — has been drawn into it, as mentioned. And this is the aspect of broken matzah that is broken in two — the aspect of heh, which is dalet-yud. The one part is hidden and concealed for the Afikoman, and the other part is revealed and "they answer many words upon it" (onin alav devarim harbeh) — as mentioned, hinting that Da'as is still far from oneself, in the aspect of "I said I would become wise and it is far from me." Therefore we do not wish to use the Da'as now at all — only the part called "bread of affliction," upon which they answer many words. For we strengthen ourselves only in Emunah and answer and cry out to Hashem the Blessed and long for Him. But the large part, hinting at Da'as, we hide until the end — for it is impossible to use Da'as until the very end, which hints at the final End (ketz ha-acharon), when "the earth will be filled with knowledge" (u'mal'a ha-aretz de'ah). And then we shall merit complete Da'as, as it is said: "And the earth shall be full of knowledge of Hashem, etc." (u'male'ah ha-aretz de'ah la-da'as es Hashem). For the Afikoman is the aspect of Da'as — the aspect of Afikoman, the aspect of "afiku man" (bring out the manna) — the cakes Israel took out of Egypt tasted like manna (afiku man), and manna is Da'as, as is known. Now, on the first day of Pesach, a great light from above was revealed. Afterward the great light immediately departed and began to enter in stages, in order. And this is the aspect of the Counting of the Omer (sefirat ha-omer), as explained in the sacred writings — for Pesach is the aspect of Chesed, through which Malchus-Lower Wisdom is reaped from the exile of the Four Kingdoms. And this Chesed must be received through rebuke, as is explained in the said discourse. But at the beginning of the revelation (before the Giving of the Torah), how could rebuke apply? (For rebuke is the aspect of judgments, and during the strength of the exile it was not possible for Chesed to be revealed through rebuke, lest the judgments grip even more strongly.) And then it was necessary that the light — the Chesed — come from above in the aspect of arousal from above (is'arusa d'le'ila) without any arousal from below at all. But afterward, when the light departs, one must receive it gradually through rebuke, from which Chesed is revealed. And this is the aspect of the Omer of barley (omer se'orim), which is the jealousy-offering (minchas kena'os), the aspect of rebuke — the aspect of what a husband admonishes and rebukes his wife: "Do not seclude yourself with so-and-so man" (al tistarei im ish peloni). Just so, the rebuke of the tzaddik who rebukes the Assembly of Israel not to "seclude themselves with so-and-so man." And this is "do not seclude yourself" (al tistarei) — "do not seclude yourself" specifically — for all the imaginations of idol-worship, all the heresies that come upon any person, these are the aspect of adultery (ni'uf), in the aspect of "the wife who commits adultery under her husband takes strangers" (ha'isha ha-mena'efes tachas ishah tikach es zarim) — which is said there regarding the sin of idol-worship, the aspect of the defect of Emunah. And this is "do not seclude yourself," etc. — for all these thoughts are in secret and stealth, and no one knows of them, but He who searches hearts. In the aspect of "lest there should be among you a man who makes a graven image and a molten image and places it in secret" (pen yihyeh vachem ish asher ya'aseh pesel u'masecha v'sam ba-saser). Our Sages of blessed memory expounded: "in the secret of the world," etc. And the essential rebuke of the tzaddik to the Assembly of Israel is regarding Emunah, which is the foundation of the entire Torah, as mentioned. And this is "do not seclude yourself with so-and-so man" — that he should not allow the heresies of so-and-so man, namely the Adversary, to enter — and should not allow it to contaminate his mind, God forbid. Rather, he should drive from his mind and heart all these thoughts and confusions, and not argue with them at all — only remove them from his mind entirely, make himself like an animal, and rely on Emunah alone, as it is written (Tehillim 73): "And I was a brute and did not know; I was like an animal with You" (va'ani ba'ar v'lo eda behemos hayisi imach). And this is the aspect of the barley offering, which is the jealousy-offering — animal feed, the aspect of "I was like an animal with You," as mentioned. And this too is the aspect of the rebuke that sometimes comes in the form of humiliation. And this too is the aspect of the jealousy-offering — rebuke that comes in the manner of shame and humiliation — and through this Chesed is drawn, through which Malchus is reaped, as mentioned. And this is the aspect of counting (sefirah), which is the aspect of contractions for the comprehension of His divinity — the said Lower Wisdom. For "before One, what do you count?" (lifnei achad mah ata sofer), and no counting at all is applicable. Therefore the essential revelation is through contractions, which are the aspect of sefiros (countings), the aspect of counting and number — for in the contractions, so to speak, counting is applicable: this is the first contraction and this is the second contraction, etc. And this is the aspect of the Counting of the Omer, that we count the days for the Omer — for days are the aspect of measures and contractions, the aspect of "and measure my days" (u'middat yamim), etc. (Tehillim 39). And these contractions can only be revealed through the Omer of barley, the jealousy-offering, the aspect of rebuke. For through this Chesed is revealed, through which Malchus is reaped from exile, etc. And this is the aspect of the reaping of the Omer — reaping specifically, the aspect of "and reap according to Chesed" (u'kitzru l'fi chesed), as mentioned. For "omer" is the language of matzah — the said Lower Wisdom. The aspect of "and the omer is a tenth of an ephah" (v'ha'omer asirit ha-eifah hu, Shemos 16:36), which is the language of Malchus, as is known (see Likutay Moharan, Siman 49) — which is the aspect of measures and contractions for the comprehension of His divinity, as mentioned. And "barley" (se'orim) is the aspect of shi'urin d'atun d'Oraisa. And this is the aspect of the waving (hanafah) of the Omer — one reaps the Lower Wisdom and elevates and waves it to its root — to Him Who owns the four directions of the world and above and below — that is, to comprehend the divinity of the Blessed One. Therefore on the first day of the Counting — the day of the reaping of the Omer — was the downfall of Haman-Amalek. For then Malchus-Lower Wisdom is reaped from them, in the aspect of "cut it to four" — said of Agag the king of Amalek, as mentioned in the said discourse — and then they have no vitality at all. Therefore the downfall of Haman-Amalek — who is comprised of all the Four Kingdoms, as is explained in the said discourse regarding Agag king of Amalek — occurred on this day. And likewise many mother-nations, enemies of Israel, suffered a great downfall on this night of the reaping of the Omer — from Midian, Sancheriv, and others — for all of them draw their vitality from the Lower Wisdom when it falls into exile to them. And through the reaping of the Omer, Chesed is revealed — for on the first night of the counting, it is Chesed within Chesed — through this Malchus is reaped and cut from them and elevated to the light of the Countenance. And then is the downfall of all the nations that are included in the Four Kingdoms, as mentioned. Therefore we count seven weeks — forty-nine days — which are the totality of all the contractions, the aspect of the forty-nine facets of the Torah (arba'im v'teisha panim la-Torah). And then on the fiftieth day, which is Shavuos — the Giving of the Torah — the essential revelation of His divinity takes place through these contractions. For then Malchus ascends to the light of the Countenance, which is the aspect of the holy beard — for on Shavuos, Hashem the Blessed appeared as an elder full of mercy (zaken male rachamim). Amein and Amein. [This connects to what was said above.] For even though the great light is not comprehended at all, even so through this Emunah is strengthened — for each one according to what he gauges in his heart understands and comprehends clearly the longing of his faith in the Blessed One. And this matter cannot be explained, for it is for each individual according to what he gauges in his heart. But always, after all the miracles and all the revelations — everything was only so that the holy Emunah should be strengthened. Therefore, after Moshe Rabbeinu performed many miracles for Israel in Egypt and at the sea — and ten miracles were performed for our forefathers in Egypt and ten at the sea, etc. — and they saw great signs and awesome wonders like these, and Moshe also revealed to them immense and awesome comprehensions. For certainly when Moshe asked Hashem the Blessed, "What is His name, what shall I say to them?" and Hashem revealed to him His holy names — he certainly revealed to them thereby great and awesome secrets of the comprehension of the secret of His holy names, in which all the secrets of Kabbalah are included. And "a handmaid at the sea saw what Yechezkel the prophet did not see" — how much more what the Children of Israel saw, how much more what the leaders and the great ones and the elders saw. After all these things it is said: "And Israel saw the great hand... and they believed in Hashem and in Moshe His servant" (vayar Yisrael es ha-yad ha-gedola... vaya'aminu ba-Hashem u've-Moshe avdo). See and understand and be wise: after all the comprehensions and knowledge and miracles — they still needed Emunah! For all the comprehensions and miracles, etc., came only for the sake of Emunah, for each one according to what he gauges in his heart — through this his Emunah was strengthened further, as mentioned. In the aspect of "and Israel saw the great hand, etc., and they believed in Hashem, etc." — for through the great seeing and comprehension they attained then, and the awesome physical wonders they saw at the splitting of the Sea, etc., through this their Emunah was greatly strengthened. For one must always strengthen oneself in Emunah — to believe in Hashem the Blessed and in the true tzaddikim in simplicity, without any wisdoms. For the essential thing is the simple Emunah, as mentioned. As we observe — the essential sign distinguishing Israel from idolaters is the pe'os and beard. One who casts off Torah and mitzvos and shaves his beard and pe'os is like a complete apostate (mumar gamur) to the entire Torah — for the essential beginning of apostasy for all apostates is that they shave their pe'os and beard, thereby removing from themselves the distinguishing mark and sign of Israel the holy people. Based on what is explained in Siman 23, in the Torah "Tzivisa Tzedek" — there are holy faces (anpin d'kedusha), which are illuminated faces (anpin nehirin), the aspect of life, as it is said: "In the light of the king's face is life" (b'or pnei melech chaim) — the aspect of joy, etc. And there are the faces of the Sitra Achra, which are darkened faces (anpin chashuchin), melancholy, idol-worship, etc. And it is explained there that one who is sunk in the desire for money is bound to the faces of the Sitra Achra, other gods, darkness, the aspect of death, etc. But people whose business dealings are conducted in faith (Emunah) are attached to the light of the holy face — for there is no Emunah without truth (emes), and truth is the light of the face (ohr ha-panim), as is known, etc. See all of this there carefully. For the essential thing is the face (panim). For in every matter in the world, the essential thing of any matter is the aspect of its face — just as in a person, the essential thing of a person is the face, for all the brain, knowledge, and speech are in the face, as it is said: "The wisdom of a man illumines his face." And all interactions a person has with another — whether engaging with a colleague in Torah or in business matters — all of it is through the face, where the wisdom and speech are, which are the essence of the person. And likewise in all things in the world, there is the aspect of a face — which is the essence of the matter, the aspect of the face of that thing. And every person must look in every matter at its face and its essence — for the essence of every matter, which is the aspect of its face, is the truth (emes). For truth is the aspect of face, as is explained in this Torah, as mentioned. And as is elaborated in the Kavannas: truth is the light of the face. And as is explained in Siman 192 — truth is the face of all faces of holiness, etc., see there. And truth is one, as our master, teacher, and Rebbe of blessed memory said in Siman 51 and elsewhere — meaning: the essence of every matter, which is the face of that matter, as mentioned, is only the truth, which is one — which is the divine vitality clothed in that matter, which is the essence of the matter. For Hashem the Blessed is the root and source of all worlds. And one who looks in every matter at the divine vitality dwelling within it — which is the essential truth — looks at the face of the matter, which is the essence of the matter, as mentioned. And this is the entire service of a person in this world: to always seek in all matters in the world the face and the essence, which is the truth — which is Hashem the Blessed, who is the very substance of truth, and He is one and there is no second, and He is the root and source of all worlds, and He created everything, and He enlivens and sustains at every moment all things in the world. And He is the essential face of all things in the world, for they all receive their vitality from Hashem the Blessed, who is the aspect of their face and their essence, as mentioned. For every person must always seek the face of Hashem, as it is written (Tehillim 105:4): "Seek His face always" (bakshu fanav tamid), and it is written: "To You my heart said: seek My face, etc." (lecha amar libi bakshu fanai). And it is written: "This is the generation of those who seek Him, those who seek Your face, Yaakov, selah" (zeh dor dorshav mevakshei fanecha Yaakov selah). For truth is the aspect of the face of Hashem — for one who merits to know the truth as it truly is: that Hashem the Blessed created everything from nothing, enlivens and sustains everything according to His will, and watches over all with individual Divine Providence — this true knowledge is the aspect of the illumination of the face of Hashem, for truth is the face of all faces, as mentioned. That is, when one knows the truth — this is the essential aspect of the illumination of the face. As an analogy in physical terms: with a king of flesh and blood, as long as the king is hidden in his chambers and one does not merit to see him, this is the aspect of the concealment of the face. And when he reveals himself to his people and they see him, this is the aspect of the illumination of the face — he shows them his face, which was hidden from them until now. Likewise, so to speak, with Hashem the Blessed — Blessed is He, King of kings, the Holy One Blessed Be He — Whom it is impossible to see with physical eyes, and even with the eyes of the intellect only each according to what he can gauge in his heart, as appears in the holy Zohar and is mentioned in our words many times. When Hashem the Blessed helps a person and the knowledge of His truth sparkles in that person's mind — this is the aspect of the illumination of the face. And for this we pray always: "May He illuminate His face for us, selah" (ya'er panav itanu selah). "Illuminate Your face upon Your servant, etc." (ha'irah panecha al avdecha). "Your face illuminate upon Your servant" (panecha ha'er b'avdecha). And the Kohanim were commanded to bless Israel with this blessing, as it is written: "May Hashem illuminate His face toward you, etc." (ya'er Hashem panav elecha). For this is the essential — to merit the illumination of the face of Hashem, i.e., that the truth of His divinity should shine in one's mind — for this is the essential light of the face. For truth is the face, as mentioned. But the essential light of the face cannot be received except through Emunah. For the very face itself — which is truth — i.e., the knowledge of the true reality of His divinity, cannot be received due to the overwhelming abundance of light. For if His truth were revealed openly to the eyes of all, the world would become nullified in existence — for even sunlight cannot be looked at by people due to the abundance of light. How much more so — infinitely more so — this great and awesome light. Therefore Hashem the Blessed in His mercy, desiring the existence of the world, contracted and concealed the light of truth, the light of the face, in the aspect of "truly You are a God who hides Himself" (achen atah El mistater). And specifically through the many contractions can one know something of His truth — for He contracted the truth with wondrous wisdom, through many varied contractions, in wondrous and awesome ways, until the attribute of Emunah came into being. Through His wondrous wisdom He caused the attribute of holy Emunah to shine in the person — there is an impression in the soul of the person from the truth of His divinity, through which one has the power to believe in the truth even though one does not yet see the truth in one's mind. And Emunah is the essential knowledge, in the aspect of "I will betroth you to Me in Emunah, and you shall know Hashem" (v'erasich li b'emunah v'yada'at es Hashem) — Emunah is the essential knowledge. As we see even in physical terms, the essential clear knowledge is through Emunah specifically — what one person believes from another. And the world cannot exist without Emunah — what one person is compelled to believe from another. For without Emunah no business transaction or commerce can be sustained. As an analogy: when one wishes to know the price of some commodity in distant places — for instance, the price of wheat in Odessa or Istanbul or even more distant places — if he refuses to rely on any person's word whatsoever, he will certainly never know the price. For even if he were the greatest of all wise men and investigated through his analysis with many brilliant speculative theories and philosophies — now it seems the price ought to be high — even so, this knowledge based on speculative theories is no knowledge at all. For we have seen many times that the reasoning suggested the wheat price should be high, yet the price was very low, and so with all goods and commerce — knowledge based on reasoning and speculation is no knowledge at all. Rather, whoever wishes to know the price of some commodity clearly must rely on a trustworthy person — he must choose a trustworthy person fit to rely upon, one he knows truly loves him and is faithful. And when this truly trustworthy person writes to him the price of some commodity and the like, this knowledge is certain and beyond doubt — even though he understands by his own reasoning no theory or logic why the price should now be such. On the contrary, the logic might suggest the opposite — even so, he knows with clear and true knowledge that the price is such, through Emunah: he believes his trustworthy friend, who certainly would not deceive him and certainly writes him the truth. It follows that the essential clear knowledge comes through Emunah — for the world cannot exist without Emunah. For all commerce and business dealings in the world and all social interaction among people cannot be sustained without Emunah. For even if a person were the greatest of all wise men, if he wished not to conduct any business until he understood the nature of the transaction through his own wisdom, and not give anything from his hand to his colleague because he does not believe him — he certainly could not conduct any business or commerce whatsoever. For all transactions and commerce must be concluded through the gathering of a number of people, and one must necessarily believe another, and without this no transaction and no commerce can be concluded, as is known and clear from experience. Only, each person must seek a trustworthy person to whom to give his trust — but in any case, without giving some person trust, he cannot conduct commerce and business, especially large-scale and long-distance transactions. And all the trust between one person and another all derives from the power of the holy Emunah — to believe in Hashem the Blessed, in His tzaddikim, and in His holy Torah. For Hashem the Blessed created in the person the power of Emunah, that he should have the power and free choice to believe in the truth. And from there the Emunah and trustworthiness between one person and another — which is the sustenance of the world — derived and spread. Therefore our Sages of blessed memory truly said: "One who reneges on his word is as if he worshipped idols" (ha-machlif b'diburo k'ilu avad avodah zarah). For certainly when one lies to his colleague in some business matter and has no trustworthiness, he damages the holy Emunah and is considered as an actual idol-worshipper — for the trustworthiness between one person and another derives from holy Emunah, as mentioned. The general principle is that the essential sustenance of the world is through Emunah, as it is written: "And all His work is in Emunah" (v'chol ma'aseihu b'emunah). And the entire Torah stands on Emunah, as it is written: "All Your commandments are Emunah." And as our Sages of blessed memory said: "Chavakuk came and established them all on one principle — and the righteous shall live by his faith" (v'tzaddik b'emunaso yichyeh). For, blessed be Hashem, we have a truly trustworthy man whom it is fitting to rely on, and we know what to trade in this world — he is Moshe Rabbeinu, may he rest in peace, who has made us prosper with eternal prosperity and has told us what we need to trade in this distant world, far removed from the supernal worlds. For we came to this world only to trade in it — goods to be transported to distant places where great profit is made from the goods traded in this very physical world — an immense and wondrous and awesome profit without measure or limit, which the eye has not seen, etc. (as is explained in Likutay Moharan, Part II, Siman 55, see there). But no person knows what yields profit in this world so distant from our true homeland to which we must return. Therefore Hashem the Blessed had compassion on us and sent us a faithful shepherd, Moshe Rabbeinu, may he rest in peace, of whom it is written: "In all My house he is faithful" (b'chol baisi ne'eman hu). And he had compassion on us, he made us prosper, he illumined our eyes and taught us all the Torah and mitzvos that he transmitted to us from the mouth of the Holy One Blessed Be He, and told us all the holy goods that we need to trade in this world — which are: the wearing of tzitzis, the laying of tefillin, and all the other holy and awesome mitzvos. And certainly we need not now waste our days, God forbid, investigating, God forbid, whether these goods will yield profit — for certainly whoever does so is, in addition to being wicked and a heretic, also a fool, imbecile, simpleton, and madman. He wishes to be wise at his own expense — to investigate one as trustworthy as this, and wishes to know specifically through his own mind and understand through his intellect why this commodity will yield profit! Is there a greater fool than this?! When trustworthy and truly great and awesome wise men write to him from far away to hurry to trade these goods with all haste and diligence — for he will prosper greatly through them, an incomprehensible fortune without measure — and he with the arrogance of his heart is lazy and first wishes to investigate the reason why these goods are so valuable there. And in the meantime he is too lazy to trade the goods and wastes his days in emptiness and void, and arrives there in disgrace and shame, empty and stripped of all good! And all the more so if he brought there things forbidden to bring there, for which those who bring such things are punished with severe and bitter punishments without measure. Woe to that shame, woe to that disgrace! The analogy is self-evident: Moshe Rabbeinu, may he rest in peace, and all the tzaddikim — the prophets, earlier and later, and all the Tannaim and Amoraim, etc. — write to us to be careful to fulfill the Torah of Moshe, for we will greatly prosper through this in the World to Come. And they are trustworthy, wise, and discerning people who truly love us. Certainly we need not investigate them, God forbid — only to believe them and walk in their ways. And through this we can trade all the holy goods, which are Torah and mitzvos. For we need not waste our days on any investigation to question them, God forbid — only all our days we shall engage in gathering and trading these goods more precious than gold and rubies, and all desirable things are not comparable to them. And this is what Shlomo the king, may he rest in peace, praised the holy Emunah: "A woman of valor, who can find?" (eshes chayil mi yimtza) — for holy Emunah is called "woman of valor" (eshes chayil). For truth and Emunah are the aspects of man and woman (ish v'isha), as elaborated in Siman 7, see there. And he praises Emunah — which is the woman of valor — throughout this entire poem in the language of spirit and success in commerce: she succeeds and profits greatly in her commerce, as is explained through the entire wondrous poem from its beginning to its end. That is, as mentioned: for the essential success of a person in the holy commerce — true and eternal success — is through the woman of valor, which is holy Emunah, called "woman of valor," as mentioned. And as is elaborated in all the writings of the Ari that Emunah is the aspect of Malchus — the aspect of "a woman who fears Hashem" (isha yiras Hashem), the aspect of the "woman of valor" — as mentioned. And this is "she is like merchant ships; from afar she brings her bread" (haysah k'aniyos socher mimerchak tavi lachmah). Through holy Emunah — relying on Moshe Rabbeinu, may he rest in peace, and the tzaddikim who walk in his ways — through this one can trade goods to distant places and bring one's bread and vitality for eternity from great distances. Even though we do not know what to trade there — for the truly trustworthy person has already told us what we need to trade there, through which we will always prosper there, as mentioned. It follows that the essential knowledge of the truth — which is the aspect of the face (panim) — comes through Emunah, which is drawn through the holy contractions drawn from the supernal, awesome intellectual lights with which Hashem the Blessed contracted His light in wondrous ways and contractions, until He drew the attribute of Emunah — through which the essential sustenance of the world comes, as mentioned. For Emunah, even though it is below the intellect as is known — for there is Emunah only in what the intellect does not understand — even so, its root is drawn from a very high and supernal place that is higher than all intelligences, for the aspect of Emunah is in the aspect of "I am first and I am last, etc." (ani rishon v'ani acharon), the aspect of "declaring the end from the beginning" (magid meireishis acharis), the aspect of "the end of the act is in the thought from the beginning" (sof ma'aseh b'machshavah techila). As is understood and explained all of this elsewhere. And these holy contractions through which Hashem the Blessed contracted His light until the truth can only be known through Emunah, as mentioned — these contractions are the aspect of hairs, which are drawn from the mosar mochin (overflows of consciousness). As is explained in the sacred writings: the entire rectification of the worlds was through the aspect of hairs — through the lights contracting until hairs formed, and through these the flow of vitality and Da'as passes from one aspect to another and from world to world, etc. But because the hairs are the aspect of contractions — which are the aspect of judgments when they grow too long — nourishment flows to the Sitra Achra, God forbid. Therefore one must cut them. But there are holy and very lofty hairs through which the essential drawing of Da'as and vitality comes — and these are the hairs of the pe'os and the holy beard. For all the construction of the worlds and all the drawing of the knowledge of His divinity comes through the holy contractions drawn through these holy and awesome hairs. For the hairs of the pe'os and the beard are drawn from a very high, supernal, and awesome place — from the aspect of Atik (the Ancient One). Through these hairs the essential revelation of His divinity and the essential drawing of holy Emunah comes — for they are wondrous contractions drawn from a very supernal and lofty intellect, from the aspect of Atik. Through this wondrous, awesome intellect — which generates wondrous novelties — He can contract Himself in wondrous contractions, until the illumination of holy Emunah is drawn within the intellect. And we merit to believe in the truth even though we do not yet understand it in our intellect — for Emunah is the wonders of the wholeness of knowledge (niflaos tamim de'im). Of this it is said: "I thank Your name for You have done a wonder, plans from afar, Emunah and Omen" (odeh shimcha ki asisa fele etzos merachok emunah omen). And it is written: "I give thanks to You for I am awesomely and wondrously made; wondrous are Your works, and my soul knows it well" (odecha al ki nora'os nifleisi nifla'im ma'asecha v'nafshi yode'as me'od). As is explained from this elsewhere, see there. Therefore these holy hairs of the pe'os and the beard are the essential splendor and light of the Countenance, as it is said: "And you shall honor the face of an elder" (vehadarta pnei zaken), as elaborated — for the essential truth, which is the face, cannot be received or attained except through holy Emunah, as mentioned. Therefore Emunah is called the light of the Countenance, as explained in the said Torah. And this is the aspect of the hairs of the pe'os and the beard — which are the aspects of the holy contractions, through which the essential drawing of Emunah comes, which is the essential light of the Countenance. For through Emunah one knows the truth, which is the face. And as long as one does not merit Emunah, it is impossible to receive the very truth due to the overwhelming abundance of light. Therefore the face — which is the truth — illumines only through Emunah, through which the truth is known. Therefore Emunah is the light of the Countenance. And this is the aspect of the hairs of the pe'os and the beard, which are the essential splendor and light of the Countenance, as mentioned. For one cannot know anything of Hashem the Blessed — who is the very substance of truth — due to the overwhelming abundance of light, except through Emunah alone. And then when one merits perfect Emunah, one knows the truth. Therefore the essential light of the Countenance — which is the truth — is Emunah, which is drawn through the hairs of the pe'os and the beard, as mentioned. For truth and Emunah are both one — for one who believes in the truth is bound to the truth as if he knew it through the intellect, and there is no difference between them at all. On the contrary: the essential truth cannot be known except through Emunah, as mentioned. For truth and Emunah are the aspects of man and woman (ish v'isha). Regarding this it is said: "It is not good that the man should be alone; I will make him a helper opposite him" (lo tov heyos ha-adam levado e'eseh lo ezer k'negdo, Bereishis 2:18). "The man" — this is the aspect of truth, which is the aspect of man (ish). "It is not good that he be alone" — for it is impossible to benefit from the truth and generate offspring from it alone, since it is impossible to receive the very truth, as mentioned. Therefore Hashem the Blessed said He would make for him a helper opposite him — which is the woman who fears Hashem, the woman of valor, the aspect of holy Emunah, which is the bride who comprises everything, praised throughout the entire Song of Songs (see Zohar, Part II, 169). For holy Emunah comprises everything — for all lofty comprehensions and all knowledge of divinity can only be received through Emunah. For Emunah is the very bone of his bones and flesh of his flesh of truth — for both are one, and one is impossible without the other. And the entire existence of the world depends on both specifically, for they are truly one in the aspect of "they shall be as one flesh" (v'hayu l'vasar echad). For since one believes in the truth in truth, Emunah is included in truth in complete unity — and through this all the comprehensions are born, to know the truth of His divinity forever. For it is impossible to know of Him the Blessed except through the joining of truth and Emunah, in the aspect of "I will betroth you to Me in Emunah, and you shall know Hashem." For truth without Emunah is impossible to receive due to the overwhelming abundance of light, as mentioned. And Emunah without truth is certainly nothing — for when one does not look at the truth, one has false beliefs, which are idol-worship, other gods, the faces of the Sitra Achra, explained in the said Torah. And the essential sustenance of holy Emunah is through truth, in the aspect of "tzedek when it combines with emes becomes emunah" (tzedek kad is'chabrat bah emes is'avidas emunah). That is, when one looks at the truth in truth, one then certainly sees with one's own eyes that it is proper to believe in our holy forefathers and in the true tzaddikim who warn us to fulfill our holy Torah (as is explained from this elsewhere, in the Halachos of Pesach — see there). And then "is'avidas emunah" — one merits perfect holy Emunah. And then truth and Emunah are included together, for in truth they are both one, as mentioned. And through this all the comprehensions and knowledge are born — for through Emunah one afterward merits very lofty comprehensions and knowledge, as is explained on the verse: "And his hands were emunah until the sun set" (v'yedav emunah ad ba hashemesh) in Siman 91 and elsewhere. And through these insights one actually gives birth to souls — for everything the tzaddikim comprehend through the lofty comprehensions they merited by uniting truth and Emunah in perfection — through this they merit to instill Emunah in the hearts of the souls of Israel. For this is the essential perfection of the comprehension of the tzaddikim: each time, they comprehend loftier comprehensions from a higher and more elevated supernal intellect, until they can contract the comprehension of His divinity in such wondrous contractions that they can instill holy Emunah in the hearts of even the lowest and most fallen souls very far from the Blessed One. As is understood from the beginning of the Torah "Maishra d'Sakkina", Siman 30: the weaker the patient, the greater the doctor needed who can instill comprehension of divinity in him, etc., see there. And this is the aspect of the hairs of the pe'os and the beard — which are the high and awesome contractions drawn from such a high and supernal place that through these holy hairs, the ways of holy Emunah are drawn even to the lowest and most fallen levels. For the higher the place from which the contractions are drawn, the more they can clothe the intellect and convey it even to the smallest and most lowly, as mentioned. Therefore the essential Jewish identity of Israel, the holy people, is through the beard and pe'os. As long as one does not cast off the pe'os and beard from oneself — even if one is the way one is — one still has the sign of Israel, and some aspect of holy Emunah can still illuminate within oneself, and one can still return to Hashem the Blessed easily. But when one becomes such a heretic, God forbid, that one casts off the beard and pe'os — that person is suspected of the entire Torah, and has become utterly distanced from Emunah. For the essential drawing of holy Emunah comes through the hairs of the beard and pe'os, as mentioned. And this is what we observe with our own senses in Ashkenaz and its surroundings: through our many sins, they have broken the fence of Israel and violated the statute, abandoned the covenant. They shave their beard with contempt — therefore heresy has greatly multiplied there, and they engage in external books, far from holy Emunah, as is well known. For one depends on the other — for the essential drawing of holy Emunah comes through the hairs of the pe'os and the beard, as mentioned. Therefore there is no faith in the sages there at all, and they dispute all the truly great and authentic tzaddikim whom we have merited in our generations — from the days of the Baal Shem Tov and his holy disciples. And also their hearts are very divided from the writings of the Ari and the holy Zohar, as is known and public. For the essential drawing of the illumination of the pe'os and the beard comes through the truly great and authentic tzaddikim, who are called "elders of the generation" (ziknei ha-dor) — "elder" (zaken), meaning one who acquired wisdom (kanah chochmah). They draw upon us the aspect of the illumination of the thirteen configurations of the holy beard, which are the aspects of the Thirteen Attributes through which the Torah is expounded. And from there the essential drawing of holy Emunah comes — which flows upon each one of Israel through the hairs of the pe'os and the beard that each one of Israel has. And those who shave their beard uproot themselves from all of this — for they destroy the corners of their beard and the pe'os of their head. And likewise they uproot themselves from the truly authentic tzaddikim, who are the elders of the generation, from whom the essential illumination of the holy beard upon each one of Israel comes. And likewise they uproot themselves from the holy Emunah drawn through the holy elders, through the hairs of the beard and pe'os, as mentioned. Woe to them and woe to their souls, as is said in the holy Zohar: "Woe to one who stretches his hand to the beard," etc. (vai l'man d'oshit yadei l'dikna). Woe and alas for us, for the trouble has touched even our own territory — for through our many sins there are now to be found even in our land wicked people and heretics who cast off the yoke and shave their beard in public and transgress the entire Torah in public. And not only this, but they also open their mouths without limit against the upright and the wholehearted, mocking them with smooth words and ridicule for not choosing their evil ways. And many of the young men of Israel are caught in their evil net. May Hashem the Blessed have mercy on our remaining survivors and deliver our offspring and all the offspring of the Children of Israel from them and their multitudes. And this is "therefore a man shall leave his father and his mother and cleave to his wife, and they shall be as one flesh" (al ken ya'azov ish es aviv v'es imo v'davak b'ishto v'hayu l'vasar echad). "His father and his mother" — this is the aspect of the philosophical wisdoms: "father" (av) in wisdom and "mother" (em) in understanding (l'binah). That is, one must leave all wisdoms — only to cleave to the woman who fears Hashem, the woman of valor, who is the aspect of holy Emunah. The essential revelation of the truth of truth comes through her, in the aspect of "they shall be as one flesh" — for truth and Emunah are one in the ultimate unity, as mentioned. And this is the aspect of the counting (sefirah) — we first count seven complete weeks, in which we draw and rectify all seven midos (attributes), which are the holy contractions, as is known. Therefore we count for the Omer — for the Omer of barley is the aspect of the totality of all contractions. For "se'orah" (barley) in gematria equals twice mantzepach (the final letters of the Hebrew alphabet), as is brought in the sacred writings of the Kavannas — for they are the totality of all holy contractions. And these contractions are the aspect of hairs — which we labor to rectify and draw all the days of the Counting. And through this we can receive the light of the Countenance at Shavuos, which is the aspect of the receiving of the Torah, the aspect of the seventy facets of the Torah (shiv'im panim la-Torah), the aspect of "face to face, Hashem spoke with you" (panim b'fanim diber Hashem imachem). For through the midos and contractions — the aspect of the holy hairs — that we draw all the days of the Counting, through this we merit to receive the light of the Countenance, which is the aspect of the receiving of the Torah at Shavuos. Therefore at Shavuos we engage in reading the Idra Rabba, which Rabbi Shimon bar Yochai revealed — which speaks of the thirteen configurations of the holy beard. For this is the essential aspect of Shavuos — for at Shavuos He appeared to them as an elder (zaken). For the essential receiving of the Torah — which is the aspect of the light of the Countenance — can only come through the aspect of the hairs of the beard, which are the essential rectification of all the worlds, as is known in the sacred writings, as mentioned. Therefore the days of the Counting are called "seven weeks" (sheva shabbosos), as it is written: "And you shall count for yourselves, from the morrow of the Sabbath... seven weeks... until the morrow of the Sabbath, etc." — for the essential counting is to rectify and draw the midos and holy contractions until the attribute of holy Emunah is rectified — which is the aspect of the Shabbos Queen (Shabbos Malkesa), called the bride who comprises everything. For Shabbos is the aspect of Emunah, as elaborated in the works of our master, teacher, and Rebbe of blessed memory many times. For the essential ultimate purpose of the rectification of all the midos and contractions is for the sake of Emunah, which is the essential rectification — for it is impossible to know of Him the Blessed except through Emunah, which is the seventh attribute — the aspect of Shabbos, as mentioned. And these holy contractions — the aspect of Emunah, through which the essential illumination of the Countenance — which is the truth — comes — are the aspect of holy money (mamon d'kedusha). For holy money is very lofty, as is explained in our Rebbe's words of blessed memory many times. Therefore one who conducts business dealings with Emunah and is content with his portion is bound to the holy faces (anpin d'kedusha), as is explained in the said Torah. For when one conducts business with Emunah and is content with his portion and believes that everything is from Hashem the Blessed alone — then his money is holy money, drawn from the holy contractions mentioned. For money is drawn from the aspect of contractions, which are the aspect of the left, in the aspect of "in her left hand are riches and honor" (bismola osher v'chavod), as is explained elsewhere. And when one conducts business with Emunah, his money is drawn from the holy contractions, which are the aspect of the hairs of the beard, in the aspect of "Benei, Chayei, and Mezonei (children, life, and sustenance) do not depend on merit but on heavenly influence (mazal)" — specifically the two mazalos, which are the essential aspect of the holy beard, as is elaborated in the writings of the Ari of blessed memory. But when one damages through money, God forbid, and falls into the desire for money — then his money is drawn from the other hairs, which are the waste of the intellect (psoles ha-mochin) that must specifically be cut. For from there derives the grip of the Sitra Achra, darkened faces (anpin chashuchin), idol-worship. And this is the entire purpose of our labor during the days of the Counting — to draw holy sustenance and money through the holy contractions, the aspect of the holy hairs drawn during the days of the Counting. For from there holy sustenance (parnasah d'kedusha) is drawn, as mentioned. And this is what we request during the Counting: "The earth has given its produce; may Hashem our God bless us, etc." (eretz nasna yevulah yevarenu Elokeinu). And this is what is requested: "May He illuminate His face for us, selah" — for we are requesting that through the Counting, through which the holy contractions and midos are rectified, we merit holy sustenance, the aspect of "the earth has given its produce," and through this we merit the illumination of the face of Hashem, as mentioned. Therefore during the days of the Counting begins the descent of the manna — for on the fifteenth of Iyar the manna descended. For the manna is the aspect of holy sustenance — one believes that all sustenance is only from Hashem the Blessed. Just as He sustained our forefathers and sent the manna down to them for forty years, so does He sustain us now in His mercy — for "the Torah was only given to those who ate the manna" (lo nitnah Torah ela l'ochlei ha-man). That is, it is impossible to receive the Torah — which is the aspect of the face — except through holy sustenance, which is the aspect of manna. For "without bread there is no Torah; without Torah there is no bread" (im ein kemach ein Torah; im ein Torah ein kemach). For Torah and holy sustenance need each other — for they are the aspect of truth and Emunah, which in truth are both one, as mentioned. Understand this well — for this matter I have not explained fully, and much is lacking, for it was not written in its proper time. [The source notes here: Halachos of Lo Yilbash and the Prohibition of Korcha and Sheritah.] And this is the aspect of \"lo yihyeh kli gever al ishah v'lo yilbash gever simlas ishah\" (\"the garment of a man shall not be upon a woman, and a man shall not wear the garment of a woman\"). For it is explained in the Torah \"V'Eileh HaMishpatim\" — on the topic of Emunah (Siman 7) — that the essential thing is Emunah, which is the aspect of the Land of Israel, the aspect of rain, the aspect of prayer and miracles, etc. And it is impossible to come to Emunah except through truth (emes), in the aspect of \"tzedek kad ischabar bei emes is'avidas emunah\" (\"when righteousness joins with truth it becomes Emunah\"). And to arrive at truth is through receiving the counsel of the true tzaddikim — which is the aspect of \"kalah zera emes\" (\"all the seed of truth\") — which is the aspect of holy union (nishuin d'kedusha). For the counsel one receives is the aspect of the actual seed of thought (tipas ha-zera) — for counsel is drawn from the mind (mo'ach), where the root of all counsel resides, and it enters into the kidneys (kelayos), for the kidneys advise, and so it is precisely with the drop of birth that is drawn from the mind into the kidneys which are the vessels of birth. Therefore when one receives counsel from tzaddikim one receives from them the aspect of the seed of truth, and through this one merits Emunah. And the opposite: when one receives, God forbid, the counsel of the wicked — this is the aspect of the union of the Kelipah (nishuin d'kelipah), the aspect of the serpent's counsel which it received, which is the aspect of \"nishuin d'kelipah\". For the serpent cast its contamination into Chava through the counsel it received from it. But the counsel of tzaddikim that one receives is the aspect of the seed of truth, the aspect of holy union — through which one merits Emunah, in the aspect of \"tzedek kad ischabar b'emes\" etc. And through the commandment of Tzitzis one is saved from the counsel of the serpent, from the union of Kelipah, from adultery, and merits the counsel of tzaddikim — which is the aspect of the 613 counsels of the Torah (taryag itin d'Oraisa), the aspect of truth — through which one merits Emunah, through which the redemption will come, etc. And it is explained there at the end that the joining of truth and Emunah is the aspect of man and woman, etc. — see all of this there carefully. For before the sin of Adam the First it is written: \"vayih'yu shneihem arumim ha-adam v'ishto v'lo yisboshshu\" (\"and they were both naked, the man and his wife, and they were not ashamed\"). For there were then as yet no garments at all. Because before the sin, their union was only in the aspect of the joining of truth and Emunah with no grip of the Sitra Achra whatsoever — and therefore there was then no shame, and they needed no garments. But after the sin, when the contamination of the serpent gripped them — and the essential contamination of the serpent is the counsel of the serpent which it received, which is the aspect of the counsel of the wicked — this is the aspect of the serpent casting its contamination into Chava, the aspect of the union of Kelipah. And from then on the contamination of the serpent has gripped all unions, so that all unions, even of the permissible kind, have in them some grip of the evil inclination, as is brought. And the essential grip of the evil inclination in union is the aspect of the counsel of the wicked, the counsel of the serpent — from which comes all the heat of the evil inclination. For the essential evil inclination is the other god — heresies — from which comes the desire for adultery, as our Rebbe of blessed memory said elsewhere. And all the heresies and the blemish of Emunah are drawn from the counsel of the wicked, which is the aspect of the serpent's counsel, as mentioned. Just as through receiving the counsel of tzaddikim one receives the aspect of the seed of truth and thereby merits Emunah — so too, the opposite: through the counsel one receives from the wicked and those distant from truth, through this Emunah is blemished and heresies and confusions of faith are drawn, and from there comes the essential desire for adultery. And from then onward, when the contamination of the serpent gripped them — which is the aspect of the blemish of truth and Emunah — they were compelled to have garments, as is written there in the parashah: \"vaya'as Hashem Elokim l'Adam u'l'ishto kasonos or vayalbishem\" (\"and Hashem God made for Adam and his wife coats of skin and clothed them\"). For before, when the counsel of the serpent — the counsel of the wicked — had no grip, they were able to receive the light of truth and Emunah without any garments. For all could see truth and Emunah face to face — they saw and knew with clear knowledge the truth of His divinity, blessed be He, that it is only through Emunah — for in truth at the root, truth and Emunah are completely one, as mentioned. But after the sin, when the counsel of the serpent gripped them, it became impossible to receive the light of truth and Emunah except through many garments — which are the aspect of the totality of the Torah that Moshe Rabbeinu gave us, which was clothed in many garments in the secret of \"chaluka d'rabbanan\" (the garment of the Sages). And likewise all the Torah novelties that the tzaddikim of every generation innovate and explain for us — the ways of the Torah whose essence is truth and Emunah, as it is written: \"Toras emes\" (\"A Torah of truth\"), and it is written: \"kol mitzvosecha emunah\" (\"all Your commandments are Emunah\"). That is: it is impossible to receive truth and Emunah except through many garments and introductions that the tzaddikim explain through their wondrous Torah novelties — for all the novelties and all the Torah-teachings that the tzaddikim reveal to us are all for the purpose of drawing Emunah into us, as is understood from our Rebbe's words of blessed memory many times. And all their words are like introductions and roundabout paths in order to plant within us complete Emunah in truth. And they are the aspect of garments that clothe truth and Emunah in them. And from there all the garments in the world are drawn — for they came into being after the sin — and they are a great rectification, so that the contamination of the serpent and the counsel of the wicked should not have the power to grip truth and Emunah and blemish them, God forbid. For the garments intervene between them and distance the grip from drawing near to truth and Emunah. For the garments are drawn from the secret of Chashmal, which is drawn from Binah, etc., as is brought. And this is the aspect of Tzitzis — which is the rectification of the garments — and all garments are drawn from them. For the essential rectification of the drawing of truth and Emunah in the world is through them, as is explained in the said Torah — that through Tzitzis one is saved from the counsel of the wicked, etc., and merits the counsel of tzaddikim which is all the seed of truth, and through this one merits Emunah. Thus the essential drawing of truth and Emunah is through Tzitzis — which is the aspect of the rectification of garments — and from them all garments in the world are drawn. And therefore the entire fulfillment of the Torah depends on Tzitzis, as it is written: \"u'r'isem oso u'z'chartem es kol mitzvas Hashem\" etc. \"l'ma'an tizk'ru va'asisem es kol mitzvosai\" etc. — for all the fulfillment of the Torah, which is the aspect of truth and Emunah, is merited through the rectification of the garments which is the aspect of Tzitzis as mentioned. For the garments themselves require rectification — and their rectification is through Tzitzis. Because since the garments are on the outside of a person and are close to the external forces, they grip the hems of the garments, as is known, in the aspect of \"hani manei d'rabbanan d'balyu minhon\" (the garments of the Sages that wear out from the external forces). Therefore one must rectify them through Tzitzis, which are the rectification of the garments — through which all garments in the world are rectified — and through this comes the essential rectification of the drawing of truth and Emunah in the world, as mentioned. And this is the aspect of the prohibition of Lo Yilbash Gever (cross-dressing). For there are garments of truth from which man's garments are drawn, and there are garments of Emunah from which woman's garments are drawn. For man and woman at their root are the aspects of truth and Emunah as mentioned. For everything a person understands in one's mind as the truth of a matter — this is the aspect of truth. And what one cannot understand with the mind but only believes — this is the aspect of Emunah. For the essence of all wisdom is truth. For even if someone presents a great wisdom and reasoning which supposedly necessitates that a matter be thus — if the truth is not so, it is certainly no wisdom at all; on the contrary, it is error and foolishness. And even all the philosophers themselves admit that the essence of wisdom is to grasp the truth of the matter. As, for example, in the science of medicine: if a doctor says that according to medical science this patient should eat strong and sharp foods and will certainly be healed and recover from his illness — and proves this with evidence, reasoning, and deep wisdom — yet if the truth is not so and on the contrary, the patient who followed his medical advice found his illness worsened and he died specifically through his treatments, and all the doctors saw with their own eyes that he died specifically through his treatments — then certainly the doctor's wisdom is not considered wisdom at all, since specifically through his wisdom he killed the person. And so with all things in the world: as long as one does not grasp the truth of the matter, it is no wisdom at all. And even in the study of holy Torah one can see this — there are scholars who present great explanations of the Gemara, Rashi, Tosafos with great sharpness, yet nevertheless one who looks at the truth in truth sees that the true explanation is not so. Certainly such pilpul and sharpness is nothing — for it is vain pilpul and the law (halacha) is not decided according to it, only according to the true simple meaning of the Gemara. And even though the Sages of blessed memory said: \"chadi Kudsha Brich Hu b'pilpula\" (\"the Holy One Blessed Be He delights in pilpul\") — this applies when one's intention is for truth, when one wants to arrive at the truth of the Torah and engages in pilpul in order to understand the truth. Then even though one has not yet merited the truth — Hashem Blessed Be He has satisfaction from the pilpul of the holy Torah, for all the holy Torah is the aspect of truth, and all that one applies one's mind to examine and engage in Torah with the intention toward truth is all called truth, since one is engaging in Torah and drawing oneself toward truth, only not yet having fully merited it. And concerning this the Sages of blessed memory said on the verse \"v'ha-michshala hazos\" etc.: \"these are words of Torah that a person can only stand upon them through having stumbled in them.\" But one whose intention is not toward truth — rather who engages in Torah pilpul for honor and arrogance, to be called rabbi, in order to show off and argue, and who says vain pilpulim not directed toward truth — certainly such a one is not a scholar at all, since through his wisdom he turns away from the truth and does not merit through his wisdom to understand the truth of the Talmudic passage and the law. All the more so, and with a great distinction, regarding the other sciences: if one does not arrive at the true medical prognosis, what benefit is there in one's wisdom? On the contrary, one kills people through one's bad wisdom. And so in all disciplines: the essence of wisdom is truth — to grasp and understand the truth of the matter. Thus whatever a person understands through wisdom the truth of a matter — this is called \"truth.\" And whatever one cannot understand except through faith — this is called \"Emunah.\" But truth and Emunah at their root are both one, as mentioned. For the essence of truth and Emunah is to know Him, blessed be He, and His holy Torah and His true tzaddikim — this is the essential purpose for which the person was created, as it is written: \"al yis'halel chakham b'chochmaso\" etc. \"ki im b'zos yis'halel ha-mis'halel, haskeil v'yado'a osi\" (\"let not the wise man glory in his wisdom, but only in this let the one who glories glory: understanding and knowing Me\"). And to know Him, blessed be He, and His holy Torah and His true tzaddikim is impossible except through the joining of truth and Emunah together. For to see the truth with the physical eyes of the mind is certainly impossible given the greatness of the light — for \"lait machshavah tafisa beih klal\" (\"no thought can grasp Him at all\"). And as is stated in the holy Zohar: \"basar d'ifashpesh v'istakkel\" etc. \"mah chazmis mah yadaat mah ifashpashta\" (\"after one has probed and examined — what have you seen, what have you known, what have you probed\"). Therefore one must rely only on Emunah as we have received from our holy forefathers and teachers. And likewise it is impossible to know the reason for any commandment — for the commandments are His unity, blessed be He, which it is impossible to understand in this world in this body, as it is written: \"l'chol tikla ra'isi ketz, r'chavah mitzvoscha m'od\" (\"To all things I have seen an end, but Your commandment is exceedingly broad\"). And likewise the holiness of the true tzaddikim is impossible to understand and attain — for their ways are higher than our ways, for they liken their form to their Creator and are included in Him, blessed be He, and it is impossible to attain all their ways with our minds. One must rely only on Emunah. But Emunah is not complete without truth, as mentioned — for Emunah without truth is nothing, for without truth one can fall into false beliefs and beliefs of foolishness and vanity. Therefore the essential Emunah is through truth: one who looks at the truth merits the holy true Emunah. For the truth illuminates within one to distance from false beliefs and to strengthen the holy Emunah. And this one merits through drawing near to tzaddikim and receiving their counsel — which is the aspect of truth — and through this truth is engraved in one and one merits the holy true Emunah and to distance from false beliefs. For the words of the true tzaddikim are the aspect of garments that clothe truth and Emunah within — through this they bring truth into the world — to distance from false beliefs and to cleave to the holy Emunah. For even though Emunah concerns what the mind cannot understand, even so one who looks at the truth can see and understand the distinction and difference between the holy Emunah which we received from our holy forefathers from the days of Avraham Avinu, may he rest in peace, etc., until Moshe Rabbeinu came and gave us the Torah with awesome signs and wonders the likes of which had never been heard or seen, as it is written: \"ha-shama am\" etc. \"ha-nishma ka-davar hazeh o ha-nihyah chamohoo\" etc. \"atem re'isem\" etc. — and between the opposite, with thousands upon thousands and myriads upon myriads of distinctions, the false beliefs of foolishness and vanity that were received by those who received them, whose falsehoods and frivolity are known and public to all. And may the souls of the heretics who through the smoothness of their words sometimes lump together our holy and pure faith with other false beliefs of foolishness and vanity — as is explained to one versed in their evil ways. And this is not the place to elaborate — the truth is revealed and explained to one who desires truth in truth. And this is the aspect of \"lo yihyeh kli gever al ishah v'lo yilbash gever simlas ishah\" — that it is forbidden to exchange the garments. For this is the essential nurturing of the Kelippos and Sitra Achra who nurture from the chambers of exchange — who exchange truth through the garments and coverings of false beliefs. And likewise exchange the true Emunah through the garments and coverings of their so-called wisdoms, exchanging truth for falsehood — sometimes they overpower through false beliefs and want to conceal truth through them, saying to believe in false beliefs even though one sees with the eye of truth that it is falsehood and deception — they say: is not Emunah only in what the mind does not understand? And likewise the opposite: they overpower against the holy Emunah through their so-called truth which is actually falsehood, saying: but rational truth does not necessitate this thing — for they are wise to do evil but have no knowledge of how to do good, and they pervert the words of the living God, as it is written: \"hoy chakhamim b'eineihem\" etc. \"ha'omrim l'ra tov v'latov ra\" (\"Woe to those who are wise in their own eyes, who call evil good and good evil\"). But blessed be Hashem who gave us a Torah of truth and separated us from those who err. And He in His mercy sends us in every generation true tzaddikim who bring truth and Emunah into us — for through their holy words which are the aspect of garments, they bring into us the wisdom of true truth, to know to turn from false beliefs, from the beliefs of foolishness and vanity whose falsehoods are known to all. For even though Emunah concerns what the mind does not understand — even so, through the garments of truth of the true tzaddikim one sees and understands the truth in truth — that their faiths are falsehood and deception, vanity and emptiness. And likewise the tzaddikim through their wondrous wisdom make garments for the holy Emunah to bring into us the holy Emunah — to believe in the truth even though one does not understand it with the mind. For they illuminate within us through their holy words which are the aspect of garments — to look at the truth in truth — and through this the holy Emunah is strengthened in each person. For truth is one and it is impossible to conceal truth in any way, as it is written: \"sfas emes tikon\" etc. (\"the lips of truth are established forever\"). For the tzaddikim illuminate the truth within us through their holy counsel — and through this one merits the holy Emunah in the aspect of \"tzedek kad ischabar bei emes is'avidas emunah\" (\"when righteousness joins with truth it becomes Emunah\"), as mentioned. And this is what Rashi explained on the verse \"lo yilbash gever\" etc. — that this matter causes adultery. This is as mentioned — for the essential adultery is drawn from the heresies drawn from the counsel of the serpent — which are the counsel of the wicked who reverse truth and want to conceal the holy Emunah through the garments of man which are the aspect of intellect, saying the intellect does not necessitate such. And likewise the opposite: they want to reverse and conceal the intellect of truth through false beliefs — which are the aspect of the garments of woman, as mentioned. And this is the aspect of actual adultery — for the essential adultery is drawn from this. For counsel is the aspect of the drops of intellect, as mentioned. And just as in the matter of union: one whose union is in the permissible way and in holiness according to the Torah fulfills a great commandment and merits to give birth to souls in the world who reveal His divinity, blessed be He — for this is the essential commandment, to establish descendants in order to reveal His truth in the world, in the aspect of \"dor l'dor y'shabeach ma'asecha\" etc., as explained elsewhere. For holy union is the aspect of the joining of truth and Emunah, as mentioned — and through this comes the essential knowledge of His true divinity. But the opposite — through adultery, God forbid, one comes to heresies — for all desire for adultery is drawn from heresies, as mentioned. For one blemishes the seed of truth and false seed is drawn in the aspect of \"yaldei pesha zera shaker\" (\"children of transgression, seed of falsehood\") and truth is exchanged for falsehood. And Emunah — the aspect of the woman who fears Hashem — is exchanged for a wanton woman who is the aspect of false beliefs. And this is the aspect of the exchange of the garments mentioned — from man to woman and from woman to man — which is the aspect of adultery, as mentioned. For they exchange and conceal truth through their false beliefs. And likewise conceal Emunah through their so-called truth which is actually falsehood and deception. But Hashem, blessed be He, has separated us from them and illuminated within us the point of truth through the true tzaddikim who clothe truth and Emunah in the aspect of \"chaluka d'rabbanan\" — their awesome novelties — and through this they bring truth and Emunah into us. Through this we merit to look at the truth, to turn through this from false beliefs and to strengthen the holy Emunah even though one does not understand with the intellect, as mentioned. [The source notes here: Halachos of Korcha and Sheritah.] And this is the aspect of the prohibition of Korcha (making a bald spot on the head) and Sheritah (scratching oneself) in mourning for the dead. For the skin and the hairs of a person are in the aspect of the Chashmal from which comes the secret of the garments, as is explained in the sacred writings. And all the rectifications of the skin and the hairs of a person are all for the purpose of illuminating the aspect of Emunah — which is the aspect of the woman who fears Hashem, who is flesh of his flesh — for the illumination is drawn to her through the pores of the skin and the hairs, etc., as is explained in the sacred writings in the Sha'ar HaChashmal (the Gate of the Chashmal), see there. And it is explained in the Torah \"Tzivisa Tzedek\" mentioned: that the essential life (chayyim) is truth and Emunah — which are the aspect of the light of the Countenance, the aspect of \"b'or pnei melech chayyim\" (\"in the light of the king's face is life\"). And therefore through the sin of Adam the First who blemished truth and Emunah by listening to the counsel of the serpent — as mentioned, which incited them to investigate and know what is impossible to know — this is the aspect of the blemish of eating from the Tree of Knowledge of Good and Evil. Through that eating the evil inclination entered the person to become and investigate and know what is forbidden and impossible to know, as it says there in the serpent's incitement: \"ki yode'a Elokim ki b'yom acholchem mimenu v'nifk'chu eineichem\" etc. And as it is written: \"vatere ha-ishah ki tov ha-etz\" etc. \"v'nechmad ha-etz l'haskil\" (\"and the woman saw that the tree was good ... and desirable to make one wise\"). And therefore through this blemish of truth and Emunah death (misah) was decreed upon them for all generations — which is the opposite of life that is drawn through truth and Emunah which are the essential life, as mentioned. For now, after the sin, when the counsel of the serpent — the counsel of the wicked — gripped the person, all births — even those of a mitzvah — have in them some grip of the evil inclination drawn from the counsel of the serpent, as is said: \"hein b'avon chollalti u've-chet yechamitni imi\" (\"behold I was formed in iniquity and in sin my mother conceived me\"). Therefore all people need great labor to clarify and purify themselves from the contamination of the serpent. And the essential clarification and refinement from the contamination of the serpent is to clarify and purify oneself from the counsel of the wicked who conceal truth — which is the essential contamination of the serpent in the aspect of \"ha-nachash hisiani\" (hisiani = the language of seduction/coupling). And therefore King David, may he rest in peace, opened his book: \"ashrei ha-ish asher lo halach ba'atzas resha'im\" (\"happy is the man who has not walked in the counsel of the wicked\"). For this is the essential principle of the entire Torah — when one distances oneself from the counsel of the wicked which is the essential contamination of the serpent drawn through the sin of Adam the First — and through this comes the essential blemish of truth and Emunah, God forbid, which are the principle of the entire Torah, as mentioned. And because of the greatness of the grip of the serpent's contamination — the counsel of the wicked — death was decreed upon the person. For it is impossible to clarify it perfectly until after death, when the body decomposes in the earth and the contamination is completely annihilated there. And then in the World to Come after the Revival of the Dead one will merit to the ultimate illumination of truth and Emunah in perfect completeness — to know His true divinity, blessed be He. This is the essential pleasure and delight of the World to Come that the tzaddikim will merit in the future, fortunate are they. And this is the aspect of \"ki afar atah v'el afar tashuv\" (\"for you are dust and to dust shall you return\") — for the dust (afar) is in the aspect of Emunah, in the aspect of \"sh'chan eretz u're'eh emunah\" (\"dwell in the land and shepherd Emunah\"). And therefore there the contamination will be revealed and one will return to the holy Emunah in perfect completeness — as it was before the sin and more and more — and then after the Revival one will merit to recognize Him, blessed be He, in perfection according to one's service in this world. For the essential receiving of reward in the World to Come is to know from Him, blessed be He — that each one will merit to know from Him, blessed be He, according to one's service and labor and toil in this world, as is understood in the ancient Torah (Toras Atikah) in Siman 21 and other places. And therefore in truth death is a great good, as it is written: \"v'hineh tov me'od\" etc. (\"and behold it was very good\") — for specifically through death the contamination is annihilated and one merits true life, eternal life, in the aspect of \"tzaddikim b'misoson keru'yim chayyim\" (\"the tzaddikim are called living even in their death\"). And this is the aspect of the prohibition of Korcha and Sheritah for the dead — that it is forbidden to make a bald spot (korcha) in place of hair, and likewise to scratch a scratch (sheritah) on one's skin, in mourning for the dead, God forbid — so as not to blemish the skin and the hairs through which the illumination of Emunah is drawn, as mentioned. And therefore the prohibition is specifically for the dead — so that the Sitra d'Mosah (force of death) should not overpower, God forbid — drawn through the counsel of the serpent, through the blemish of truth and Emunah which are the aspect of life. For since from there death is drawn, at such a time the Sitra d'Mesa'avusa (force of impurity) that rests upon the dead, God forbid, grows stronger and wants to provoke — to incite the person to sadness, grief, and sighing beyond measure — until one tears hair from one's head or scratches a scratch on one's skin, God forbid. All of this is the aspect of blemishing truth and Emunah, as mentioned. Therefore the Torah has forbidden this to us — for in truth we must believe that even though death was decreed through the counsel of the serpent — the blemish of truth and Emunah — even so it was not decreed for evil, God forbid, but only for good. For through this is the essential rectification of the sin of Adam the First, as mentioned. And as long as the person lives upon the face of the earth it is forbidden to damage one's skin and hairs over a dead person, God forbid — for that is a sign of death, since one's time has come, which is one's essential rectification, as mentioned. And this is a sign of life — and one must greatly guard one's skin and hairs. For specifically through them is the essential drawing of the illumination of Emunah which is the aspect of life, as mentioned. And this is: \"banim atem la-Hashem Elokeichem lo sisgoddidu v'lo tasimu korcha\" etc. \"ki am kadosh atah la-Hashem Elokecha\" etc. (\"You are children of Hashem your God, you shall not gash yourselves nor make a bald spot\" etc. \"for you are a holy people to Hashem your God\"). For you are called children (banim) in the aspect of \"bnei El Chai\" (children of the living God) — the opposite of the aspect of servitude from which comes the essential death, in the aspect of \"arur K'na'an eved avadim\" etc. (\"cursed be Canaan, a slave of slaves\") — which is the aspect of \"arur atah\" (\"cursed are you\") said to the serpent from which comes death. As is brought and understood in the Torah \"V'Eileh HaMishpatim\" mentioned: that \"cursed be Canaan\" is the aspect of the contamination of the serpent, etc. — see there. But Israel are called \"children\" which is the opposite of the force of death which is in the aspect of servitude. And therefore even when the time of death has come for one of Israel — they are even so in the aspect of life, for all of Israel are called righteous. And the righteous are called living even in their death — for death is the ultimate purpose of life, as mentioned. And therefore: do not gash yourselves and do not make a bald spot, etc. — so as not to blemish the skin and the hairs through which is the essential drawing of Emunah, which is the aspect of life, as mentioned. [The source notes here: Halachos of Niddah and Mikvaos.] And this is the aspect of the prohibition of Niddah. For the blood of menstruation (dam nidos) is drawn from the contamination of the serpent which it cast into Chava — for from there is the essential blood of menstruation, as is known. For then it was decreed upon her (Bereishis 3:16): \"harba arbeh itzvonaich\" etc. (\"I will greatly multiply your pain\") — which is the aspect of the blood of menstruation, as our Sages of blessed memory said. And therefore then she is forbidden to her husband — for then it is impossible to clarify the union from the serpent's contamination, which is the aspect of the blood of menstruation that has gripped her especially. For even a permissible union requires great clarification and purification from the serpent's contamination, as mentioned. But now that the blood of menstruation has been aroused — which is the essential contamination of the serpent — therefore it is impossible to clarify the union in any way. Therefore she is forbidden to her husband with a very severe prohibition. And therefore she is not purified until she counts seven clean days, which correspond to the seven days of building (shivas yemei ha-binyan) — which are the aspect of the seven midos. For all seven midos — which are the aspect of the seven days of building — their entire essential completeness and illumination is to illuminate upon Malchus which is the seventh mida, which is the aspect of Emunah as is known. For it is impossible to draw and receive from any mida except through it, as is stated at length in the Tikkunim: \"lais reshu l'navi v'chozeh l'a'ala l'malka ela bah\" etc. (\"the prophet and seer have no permission to ascend to the King except through it\"). This is the aspect of \"b'zos yavo Aharon el ha-kodesh\" (\"in this shall Aharon come to the holy\") — for Emunah in the aspect of Malchus is called \"zos\" (\"this\"). And this is: \"v'zos asher diber lahem avihem\" (\"and this is what their father spoke to them\"), and \"v'zos ha-brachah\" (\"and this is the blessing\") etc. And the prophet, when seeing the length of the exile, says: \"zos ashiv el libi al ken ochil\" (\"this I will take to heart, therefore I will hope\"), see there. For it is impossible to draw near and know from Hashem, blessed be He, through any sefira or mida or wisdom or intellect — except through Emunah, which is called \"zos\". For it is the gate and entrance to draw near and know from Hashem, blessed be He. For through Emunah one can enter into all the midos and draw near to Him, blessed be He, in truth. And therefore the Niddah must count seven clean days — for since the blood of menstruation — the contamination of the serpent — was aroused in her, and she was forbidden to join with her husband who is the aspect of truth — she is therefore not purified until she goes back and counts seven clean days, in order to go back and draw upon herself the illumination of all seven midos. For their entire completeness is when they illuminate upon Emunah and complete it, so that she will be worthy to join with her husband who is the aspect of truth, as mentioned. And this is the aspect of the mikveh of water that purifies the Niddah from her impurity. For the waters of the mikveh are the great root of Emunah. For the mikveh is the aspect of Binah, the World to Come (olam d'ase), the aspect of the waters of Da'as that will be revealed in the future — in the aspect of \"u'male'ah ha-aretz de'ah es Hashem ka-mayim la-yam mechasim\" (\"the earth shall be filled with the knowledge of Hashem as the waters cover the sea\"). For from there — from the holiness of this Da'as that will be revealed in the future — comes the great root of Emunah that the tzaddikim draw upon us now. For the root of Emunah is drawn from a very high place and very supernal intellect, as is explained above — namely from the intellect and Da'as that will be revealed in the future, in the aspect of \"u'male'ah ha-aretz de'ah ka-mayim\" etc. — which is the aspect of the waters of the mikveh. And this is the aspect of what is explained in the said Torah — that the rains are the aspect of Emunah. For the waters of rain drawn from the deep places, etc. — their root is from the waters of Da'as that will be revealed in the future. And therefore they are in the aspect of Emunah — for from there comes the great root of Emunah, as mentioned. And likewise it is alluded to in the Torah \"Tiku Emunah\" in Likutay Tinyana (Siman 5) — that the greatness of Emunah is through the aspect of water, the aspect of \"mayim amukim eitza b'lev ish\" (\"deep waters is counsel in the heart of a man\"), see there. And therefore through these waters of the mikveh — which are the root of Emunah — the Niddah is purified from her impurity, from the contamination of the serpent which is the blemish of Emunah. For through the waters of the mikveh, Emunah returns and grows to completion, as mentioned. And this is the aspect of Tzitzis — through which is the essential drawing of Emunah, as mentioned. For the light of Tzitzis is also drawn from the aspect of the holy waters of the mikveh — which is in the aspect of Binah, the World to Come — in the aspect of \"v'nahar yotzei mei-Eden l'hashkos es ha-gan\" (\"and a river went out of Eden to water the garden\") — which is the aspect of the holiness of the mikveh. And from there \"v'yeipared v'hayah l'arba'ah rashim\" (\"and it divided and became four headwaters\") — this is the aspect of the four Tzitzis through which the essential drawing of Emunah is drawn, as mentioned. For holy union is in the aspect of Tzitzis — the aspect of \"u'farasta k'nafecha al amosecha\" (\"and you spread your wing over your handmaid\") — as is explained in the said Torah at its end. And therefore one must first immerse in the mikveh — for from there the light of Tzitzis is drawn in the aspect of \"v'nahar yotzei mei-Eden\" etc. \"v'hayah l'arba'ah rashim\" — and through this comes the essential completion of Emunah, as mentioned. And this is what the Sages of blessed memory said: \"gadol yom ha-geshamim k'yom techiyas ha-maisim\" (\"great is the day of rains like the day of the Revival of the Dead\"). And therefore they established the mention of rain within the blessing of the Revival of the Dead. For rains are the aspect of the drawing of Emunah drawn from the waters of Da'as that will be revealed in the future — which is the aspect of the Revival of the Dead. For then, after the Revival, will come the essential revelation of Da'as. [Second Sub-Series within Giluach 4: On Attaining the Encompassing Lights (Makkifim) — Through Crying Out, the Seven Lamps, and the Holy Pe'os and Beard] For it is explained there in the said Torah that in order to attain the encompassing lights (makkifim) mentioned, two aspects are needed — which are the aspect of "Yomar Elokeichem" ("your God shall say"). That is: one needs crying out (tze'akah) in Torah and prayer in order to give birth to the intellects (mochin) and reveal them and bring them out from the aspect of gestation (ibur) and concealment to the aspect of birth (leidah) and revelation. And afterward one must bring them inward — to make the encompassing light into an internalized light (lifnim). And this is accomplished through the sanctification of the seven lamps (sheva neiros), which are the seven orifices of the head — the two eyes, the two ears, the two nostrils, and the mouth — which are the aspect of these seven lamps: to guard one's eyes from seeing evil, and likewise the others, etc., as is explained there. Through this the divine abundance is drawn — which is the aspect of attaining the encompassing lights mentioned. And therefore the hairs of the pe'os and the beard, which are adjacent to the seven orifices of the head mentioned — through them the encompassing lights mentioned are drawn. For the essential drawing of the lights of the encompassing lights is through the seven lamps, which are the seven orifices of the head mentioned, and there emerge the hairs of the pe'os and the beard through which the encompassing lights are drawn, as mentioned. And this is so in general terms and in specific terms: the pe'os and the beard are two aspects, namely the two rectifications explained in the said Torah through which one merits to attain the encompassing lights — which are: crying out, to give birth to the intellects; and the sanctification of the seven lamps, to bring the encompassing lights inward, as mentioned, see there. And this is the aspect of these two commandments — to leave the hairs of the pe'os and the hairs of the beard. For through the pe'os the first rectification is drawn, as mentioned — which is the rectification of crying out to give birth to the intellects. This is the aspect of Elokim — the aspect of "Elokim l'arma kala" ("Elokim raises the voice"), as is explained there on the verse "Nachamu, nachamu" ("Comfort, comfort") etc. And this is the aspect of the hairs of the pe'os — for pe'ah in gematria equals Elokim, as is brought. But the hairs of the beard are the essential drawing of the intellects, as is known in the sacred writings — for the essential drawing of the intellects is through the rectifications of the holy beard (tikkunei dikna kaddisha). For the essential part of the beard emerges at the mouth, which is the conclusion and totality of all the seven lamps mentioned — for all the Da'as drawn through them essentially emerges and is revealed through the orifice of the mouth, where is the essential revelation of Da'as, in the aspect of "mipiv da'as u'svunah" ("from His mouth come knowledge and understanding"). And therefore there emerges the beard, through which is the essential drawing of Da'as from encompassing light to internalized light — which is drawn through the totality of the seven lamps included in the mouth. For the beard is comprised of the thirteen configurations of the holy beard (shelosh esrei tikkunnei dikna), as is known — which are the aspect of the Thirteen Attributes through which the Torah is expounded (shelosh esrei middos she-haTorah nidreshes bahem). Through these one understands and attains novelties of Torah (chiddushei Torah) — for all Torah novelties are drawn through the Thirteen Attributes through which the Torah is expounded, which are the aspect of the thirteen configurations of the holy beard. This is the essential aspect of the drawing of Da'as from the encompassing lights mentioned inward, to attain Torah novelties. And therefore the beard is in the aspect of the sanctification of the seven lamps, through which the encompassing lights are brought inward, as mentioned. And this is the aspect of "k'shemen ha-tov yored al ha-zakan" etc. ("like the good oil flowing down upon the beard") — the aspect of the holy anointing oil (shemen mishchas kodesh), which is the aspect of the sanctification of the seven lamps that illuminate and burn through the aspect of oil, which is the aspect of Da'as and intellects (mochin). And therefore the pe'os grow even on an infant (tinok), but the beard does not emerge until adulthood (yemei gadluso). For the infant in his childhood years — as he grows, so too the intellects grow with him, from which is all his vitality. That is: then the intellects emerge and grow from the aspect of gestation to the aspect of birth — for then he passes from the intellects of gestation to the intellects of suckling (mochin d'yenikah). And therefore then the hairs of the pe'os emerge and grow with him — for they are the aspect of the birth of the intellects from the aspect of gestation to the aspect of birth, from which the hairs of the pe'os are drawn, as mentioned. But the beard grows only in the years of adulthood — for to bring the encompassing lights inward, which is the essential completion of a person's Da'as, one does not merit this until the years of adulthood. And therefore then the beard grows with him, as mentioned. And therefore a eunuch (saris) has no beard. For it is explained in the said Torah that the essential commandment of bearing children (mitzvas p'ru u'rvu) is in order to leave after oneself a blessing — to draw through them the light of the Countenance, which is the aspect of attaining the encompassing lights mentioned. This is to know and recognize the Creator, blessed be His name — for this holy Da'as must be drawn from generation to generation, from father to son, as it is written: "av livnim yodi'a el amitecha" ("a father to children makes known Your truth"). For it is impossible to draw it in a single generation. And this is understood from what is said there regarding the topics of yibum (levirate marriage) and chalitzah (release therefrom) — that the essential blemish of the man who dies without children is that he did not merit to leave children who would continue to draw the encompassing intellect (sekhel ha-makkif), etc., as is explained there, see there. And therefore the eunuch who does not merit to have children has no beard — for he does not merit the drawing of the encompassing lights, which are the aspect of the beard, which are the aspect of bearing children, as mentioned. And this is the aspect of the fact that it is the way of the infant to cry out greatly all the days of his childhood. For from the day of his birth until the completion of his childhood years, he is then in the aspect of the birth of the intellects — for one needs to give them birth and reveal them from the aspect of gestation to the aspect of birth, as one can see clearly that Da'as grows with the infant. Therefore Hashem the Blessed implanted in the infant's nature that he should cry out greatly — for to give birth to the intellects from their concealment, to bring them out from the aspect of gestation, crying out is needed, in the aspect of "tzakasenu yodei'a ta'alumos" ("You who know hidden things, hear our cry") as is explained in the said Torah. And from this a person must learn regarding the essential matter of intellect and true Da'as — to attain the holy Torah and to recognize the Creator, blessed be He — that when one sees that one's intellect and Da'as are hidden from one in the aspect of gestation, one must cry out greatly to Hashem the Blessed, exactly like the woman in labor before giving birth. And like the infant who cries out in his childhood years in order to give birth to the intellects, as mentioned. For regarding the intellects there are many aspects without number — for the crying out of the woman in labor and the infant is to give birth to the simple intellects that Hashem the Blessed implanted in human Da'as. But afterward the person himself must give birth to the essential intellects — which one needs to attain through one's service. And there is the essential aspect of gestation and birth and maturity and encompassing lights, etc. And when the intellects are in the aspect of gestation and concealment, one needs great crying out in order to give birth to them from their concealment — from wherever one's intellects have been hidden — each according to one's aspect, in the aspect of "tzakasenu yodei'a ta'alumos". For only He, blessed be He, knows the hidden places of the intellects of each one — where they have been hidden — and it is impossible to reveal them from their concealment except through crying out, as mentioned. [Here the source text notes: Halachos of Niddah.] And this is the aspect of the prohibition of Niddah. For it is explained in the said Torah that the drawing of the encompassing lights is through the sanctification of the seven lamps mentioned. This is the aspect of the seven days of the wedding feast (shivas yemei ha-mishteh), etc., see there. That is, as follows from the above — for the essential commandment of bearing children is in order to draw the encompassing lights mentioned from generation to generation, and for this sake is the essential purpose of the wedding canopy (chuppah) and union (yichud) of the marriage. Therefore one needs the seven days of the wedding feast corresponding to the seven lamps mentioned, through which one attains the encompassing lights — for the entire essential purpose of the marriage and the wedding canopy is for the drawing of the encompassing lights, which are the essential Da'as, as mentioned. For union is the aspect of Da'as, as it is written: "v'ha-adam yada" etc. ("and the man knew"). For the birth is drawn from a very lofty place — the intellects are aroused higher and higher until the root of all souls, and from there the birth is drawn. All of this is the aspect of the drawing of the encompassing lights — the drawing of Da'as from the heights above until it enters and illuminates in the Da'as of a person in this world, which is the essential purpose. For Hashem the Blessed desires that we know and recognize Him, blessed be He, in this very physical world — this is the essential greatness and delight of His being, blessed be He, as is known and brought elsewhere. And therefore all of a person's trials and free choice are bound up with this desire — for "zeh l'umas zeh asah ha-Elokim" ("God made this corresponding to this") for the sake of free choice. And the essential free choice is in the knowing itself (yedi'ah), as is understood in the said Torah. And as I heard from his holy mouth in these very words: that it is impossible to understand how free choice is within the knowing itself. And therefore at the time when one needs to draw Da'as, there is the essential free choice. And therefore all the righteousness and uprightness of tzaddikim and upright people is through the Da'as they draw in holiness and purity in truth and Emunah — for they do not breach the boundary to enter into difficulties and confusions that cannot be understood. For they know and understand that these confusions cannot be understood — for they are in the encompassing intellect (sekhel ha-makkif) that cannot be brought inward into this world in any way, as mentioned. Only they draw true Da'as and intellect of what is possible for human intellect to attain — through which they merit to know and recognize Hashem the Blessed according to their level, in truth and perfect Emunah, and they draw the Da'as from generation to generation, which is the essential purpose, as mentioned. But the wicked do the deed of Zimri (ma'aseh Zimri) and seek the attainment of Da'as as Pinchas (k'Pinchas) — for they do not sanctify the seven lamps at all and look with their eyes deliberately, etc., and seek to attain the confusions that cannot be attained. Through this they distance themselves from Hashem the Blessed and come to great heresies until they cause the masses who follow them to stumble — and they are caught in their net like birds caught in a trap, as this trouble is known, especially in these generations. And therefore the essential trial is in the desire mentioned — for then one needs to arouse Da'as in all the levels, from which comes the essential birth. And likewise arouses against it the evil of the Tree of Knowledge of Good and Evil, from which comes all the heat of the evil inclination — for the movement of the intellect generates heat. Just as through the movement of the intellect in holiness, warmth is born to be warmed and inflamed to Hashem the Blessed with fiery flames of Godliness (rish'pei shalheives Yah), to pray and serve Hashem the Blessed with great holy warmth and passion — so too through the arousal of the evil of the Tree of Knowledge of Good and Evil, through this the warmth of the Sitra Achra is born — from which comes the warmth of the said desire. For the husk precedes the fruit (kelipah kodemes la-pri). And therefore most of the world feels only the warmth of desire that is drawn from the sin of Adam the First who blemished through the Tree of Knowledge of Good and Evil. And therefore indeed there is the essential battle, trial, and refining, as is known — for free choice lies in the knowing, from which comes the essential union and joining, as mentioned. And this is the aspect of the prohibition of Niddah — for the blood of menstruation (dam nidos) is drawn from the evil of the Tree of Knowledge, since Chava was then cursed: "b'etzev teldi vanim" ("in pain shall you bear children") — this is the aspect of the blood of menstruation, as our Sages of blessed memory said. And therefore then union is entirely forbidden — for then it is impossible to draw the birth from holy Da'as in any way whatsoever. And this is the aspect of "shivas yamim tihyeh be-nidasah" — "seven days she shall be in her menstrual impurity" — corresponding to the aspect of the seven lamps mentioned, which are the aspect of the seven days of the wedding feast of the wedding canopy (chuppah). For the essential holiness of the birth comes through them, as mentioned. And therefore she must wait seven days in the aspect of "tisager shivas yamim" ("she shall be shut in for seven days"). And then she is purified through immersion in a pool of water (mikveh mayim) specifically — for through the immersion in water the purification is drawn upon her from the aspect of the seven voices that David proclaimed over the waters (shiva kolos she-amar David al ha-mayim), which are the aspect of the crying-outs mentioned — the aspect of the crying-out of the woman in labor, through which one gives birth to the intellects, as is explained in the said Torah. And this is the aspect of "v'eileh shemos bnei Yisrael ha-ba'im Mitzraimah" etc. ("And these are the names of the children of Israel who came to Egypt"). For the essential cause of all the exiles — and especially the exile of Egypt — is due to the blemish of Da'as mentioned, as is explained at the end of the said Torah. And therefore the Egyptians decreed specifically regarding the male children to cast them into the water. And Israel cried out to Hashem — this is the aspect of the crying-out of the woman in labor mentioned. Through this the intellects were given birth and Moshe was revealed — who is the Da'as — and he came from Midian and redeemed them. For the Egyptians wanted to conceal the intellects, God forbid. And therefore they decreed upon the male children — through whom the intellects are drawn from generation to generation, since for this purpose one must leave male children in the world, as mentioned. And the essential are male children who are the aspect of settled Da'as (da'as me'yusheves), as is explained elsewhere. For the essential Da'as is drawn through males. And therefore the Egyptians schemed to kill them and cast them into the water — for there, in the water, is the concealment of the intellects. For from there one draws the intellects through crying out, which is the aspect of the seven voices that David proclaimed over the waters — for water is the aspect of Da'as, as it is written: "u'male'ah ha-aretz de'ah...ka-mayim" etc. And the Egyptians wanted to reverse it entirely — to conceal the intellects through casting the male children into the water so that they would die there, God forbid, and the intellects would become hidden, God forbid. And Israel did their part and held fast to the tradition of their forefathers: "vayitz'aku vnei Yisrael el Hashem" ("and the children of Israel cried out to Hashem") — for this is the essential rectification of the exile and of all troubles. For they all are drawn from the deficiency of Da'as through the concealment of the intellects, as is explained there at the end of the said Torah — and for this crying out is needed, as mentioned. And this is the aspect of this long, bitter, final exile — where everything is drawn from the deficiency of Da'as, from the concealment of the holy intellects. And for this reason Hashem the Blessed sends various troubles, God have mercy, in general and in particular upon each and every person — all in order that a person should cry out to Hashem the Blessed. For through this one gives birth to the intellects from their concealment — each according to one's aspect. Through this will come the redemption (ge'ulah), which is called "birth" (leidah), in the aspect of "ki chalah gam yaldah Tzion es baneha" ("for she travailed and also gave birth, Zion bore her children"). For now at the end of the exile it is in the aspect of "ki ba'u vanim ad mashber v'koach ain laleides" ("for children have come to the birthstool and there is no strength to give birth") mentioned in the said Torah. And for this crying out is needed — that each person should cry out according to what one knows of one's deficiency in Da'as — how far one is from Hashem the Blessed and from the Torah. And all the crying-outs that Israel cry are in the place of the crying-out of the Shechinah. And through this the intellects are given birth, as is explained there — for on this depends the redemption, as mentioned. For the essential first redemption from Egypt, and likewise the final redemption that we hope and await each day — the essential of all the redemptions comes through Moshe who is the Da'as. For "that which was is that which shall be", as is known — which is the aspect of the tzaddik in every generation, who is the aspect of Moshe. Through him is the essential drawing of Da'as in every generation. But because of the corruption of the generations, the intellects become hidden — and through this the Da'as of the true tzaddik becomes hidden and concealed in many concealments within concealments. And even though the Da'as is before one's eyes — even so one does not see it due to the abundance of concealments and hiddenness. And the essential cause is the very dispute and opposition among Torah scholars themselves — as is known: what a painful affliction is this spreading sore of the abundance of dispute in every generation, especially now in these latter days when the concealment within concealment has greatly intensified, in the aspect of "v'anochi haster astir" etc. ("and I will utterly hide My face") which was said regarding these latter days. And all the difficulties and confusions that each person has regarding true tzaddikim and the upright of the generation — all of it is drawn from the concealment of the intellects and encompassing lights mentioned that one does not merit to attain. And there is the essential free choice — for the essential free choice is through the fact that one does not immediately understand the difficulties and confusions. For there are difficulties and confusions that one cannot understand all the days of one's life — like the matter of Divine foreknowledge and free choice (yedi'ah u'vechirah). For if one understood them, one would go beyond the realm of the human and free choice would be nullified, etc., as is explained there. But also the difficulties that a human being can understand — namely the encompassing lights that a person can draw inward into one's intellect — even those are impossible to understand and attain easily. And they require great labor in the service of Hashem. And the essential means is through the two aspects mentioned — namely to cry out to Hashem greatly both in Torah and in prayer, and to sanctify the seven lamps, as mentioned. And each person according to how far he is from this — especially from the sanctification of the seven lamps, as each person knows about himself — so too is he far from true Da'as. And therefore difficulties and confusions befall him regarding the true Da'as of the true tzaddik and his followers, who are the essential Da'as and intellects — and on this depends all of his free choice, as mentioned. And whoever truly desires truth in truth should cry out greatly to Hashem the Blessed and examine his deeds — especially regarding the sanctification of the seven lamps, how he holds to them. And then he will understand the truth in truth. And in any case he will certainly no longer be an opponent and disputer of the truth in truth — for he will understand his own deficiency: how far he is from true Da'as through not having sanctified the seven lamps properly — which are the eyes and the mouth, etc. And this is the aspect of Shovaivim — during which the upright customarily fast and cry out to Hashem the Blessed with prayers and supplications. For during these days the Torah is read on the topic of the exile of Egypt and their redemption — which came about through crying out, as mentioned. And likewise one must do now in this exile, as mentioned. And this is: "Shuvu banim shovavim" ("Return, wayward children") — for the essential cause of all troubles and exiles, God have mercy, is through the deficiency of Da'as. This is the aspect of shovavim (wayward) — for each person wanders through the world like an actual madman and wayward one, as it is written: "va-yelech shovav b'derech libo" ("and he goes wayward in the way of his heart"). And when a person understands about himself all of this — how he is truly wayward and mad, for he follows the inclinations of his heart and does not look toward his eternal purpose — certainly he will have compassion on himself and cry out greatly to Hashem the Blessed. And through this he will merit, according to his aspect, to give birth to the intellects and Da'as. And through this comes the essential redemption in general and in particular — for every person and at all times, as mentioned. The general principle is that the essential cause of all the exiles and troubles, God have mercy — for the body and for the soul — is all from the deficiency of Da'as brought about through not having sanctified the seven lamps mentioned properly, and also not having cried out properly to Hashem the Blessed. Through this the intellects and Da'as become hidden, and from there comes all the distancing from Hashem the Blessed and from true tzaddikim — which is the essential general cause of all the exiles and troubles, God have mercy, whose essential cause is the deficiency of Da'as, as mentioned. And on this depends all of a person's free choice — for the essential free choice of each person is through the fact that one does not immediately understand how to resolve all the difficulties and confusions and crookedness of heart that one has regarding true tzaddikim and their disciples. For if one understood and saw with one's Da'as immediately the very truth and the greatness of their stature and righteousness — and how one can merit all true and eternal good through them — certainly one would walk and run on one's hands and feet to draw close to them and roll in the dust of their feet. But because the truth is hidden and concealed to an extreme degree, and those who dispute and oppose have multiplied — saying what they say — until they introduce into all those who desire to draw close, many difficulties, confusions, and bewilderments. And on this depends all of one's free choice — for the essential free choice is through the fact that one does not immediately understand how to resolve the difficulties. For the resolution of the difficulties is in the aspect of the encompassing intellect according to one's level. And as is explained there regarding the confusions of Divine foreknowledge and free choice — which are in the encompassing intellect — and the essential free choice is precisely because of the fact that one does not understand the intellect of foreknowledge and free choice, as mentioned. And likewise it is with all the difficulties and confusions that each person has in particular — the essential free choice is through this: that one does not understand this intellect to resolve all the difficulties one has regarding true and upright tzaddikim, as mentioned. And in truth, if the intellects were completely hidden with no revelation whatsoever, certainly there would be no way at all to draw close to Hashem the Blessed and to His true tzaddikim. But Hashem the Blessed has compassion on His people in every generation and sends and illuminates for us a wondrous revelation of Da'as through wondrous and awesome Torah novelties that the true tzaddikim draw in every generation. And through this there is free choice — for whoever does not wish to deceive himself and looks with the eye of truth in truth can see through this the truth of the point of truth, where it dwells and to whom to draw close. And if one still has many difficulties — one understands that this must necessarily be so. For certainly it is impossible to understand and attain Da'as so far above one — which is the Da'as of the true tzaddik. For just as it is impossible to understand the Da'as of Hashem the Blessed — and because of this one must necessarily have difficulties regarding Him, blessed be He, for this is how it must necessarily be, etc., as is said elsewhere — so too one must necessarily have difficulties regarding the true tzaddik, for it is impossible to attain his Da'as which is far above one, as mentioned. But in any case — now that the Da'as of the true tzaddikim has already sparked and shone for one through the light of their Torah that they have drawn into the world — through this it is fitting for one to pursue them and their true disciples with all one's strength. For now there is free choice through having seen the appearance and shining of the wonders of their Da'as and truth — and against this one hears the difficulties and confusions of those who dispute them, who introduce heresies and crookedness into one's Da'as. And on this depends all of one's free choice, as mentioned. The one who chooses — let him choose. And understand this well. And one must examine one's deeds — how one holds to the sanctification of the seven lamps, etc. And through this one will understand one's distance from the attainment of true Da'as, etc. And on this depends all of one's free choice, as mentioned. And for this reason Moshe Rabbeinu, may he rest in peace, refused greatly in his mission — when Hashem the Blessed sent him to take Israel out of Egypt — and argued many arguments: "They will say to me: What is His name — what shall I say to them?" etc., "But they will not believe me" etc. And he continued at length until in the end he said: "Please send by the hand of whomever You will send" etc. For he knew that it would be very difficult to bring the Da'as into Israel — for they had not yet sanctified themselves properly. For it is known that Israel then were not yet worthy of redemption, as is written in Yechezkel (chapter 16): "And in water you were not washed for cleansing" etc., until "and I passed over you and I saw you wallowing in your blood" etc. And therefore it was very difficult to bring the true Da'as into them — for on this depended all their redemption, as mentioned. But Hashem the Blessed compelled him to go and illuminate the Da'as in them and take them out — for He had compassion on them in the merit of the forefathers and skipped over the end (dilleg al ha-ketz), as it is written: "Kol dodi hineh zeh va — medaleg al he-harim, mekafetz al ha-geva'os" etc. ("The voice of my beloved, behold he comes, leaping over the mountains, bounding over the hills"). For Hashem the Blessed saw that if He would not illuminate the Da'as in them at all — then how would they merit redemption? For He saw that it was impossible to wait for their redemption until they would sanctify the seven lamps properly in such a way that they would be worthy of attaining the encompassing lights through their sanctification — for it was impossible to wait for this. For the Adversary was greatly strengthening, and God forbid, with the length of time they would sink completely into the exile and the contamination of Egypt, God forbid. As it is brought: that had Israel, God forbid, tarried even a moment longer in Egypt, they would have remained sunk there, God forbid — for this is the secret of "and they could not delay" etc., as is known. Therefore Hashem the Blessed had compassion on them and skipped over the end and illuminated in them the illumination of Da'as through Moshe Rabbeinu — a wondrous illumination — even though they were not yet worthy of this through their deeds. And through this they were aroused to return to Hashem the Blessed in the aspect of "Mashcheni acharecha narutzah" ("Draw me, and we will run after You") — and as Rashi explained there, see there. But they still had great free choice — for they still had many difficulties and confusions. For they had not yet attained the encompassing lights properly — for they were not yet worthy of them, since they had not yet sanctified the seven lamps. For the illumination and sparkling of Da'as that they attained was also by way of kindness and mercy beyond the letter of the law, as mentioned. And from this came all the many trials in which they tested Hashem the Blessed and harbored thoughts against Hashem the Blessed and against Moshe — for all of it was drawn from the aspect mentioned, because they did not merit the complete attainment of the encompassing lights — since they had not yet been sanctified properly, etc., as mentioned. And the essential thing that helped Israel — that even so the majority of them remained in their place — was the merit of their forefathers Avraham, Yitzchak, and Yaakov, and the abundance of crying-outs that they cried to Hashem, as it is written there in the parashah: "Va-gam hakimosi es brisi" etc. "V'gam ani shamati es na'akat bnei Yisrael" ("And I also established My covenant... and I also heard the groaning of the children of Israel"). For the essential giving-birth of the intellects from their concealment is through crying out, as mentioned. And all of this every person must know at all times — for all of this passes over each and every person now as well. And one who has a good mind who truly desires truth in truth will understand from this counsel and strengthening to draw close to the point of truth. And when one sees that many difficulties and confusions arise in one's mind — one must cry out greatly to Hashem the Blessed. For through crying out, the intellects are given birth from their concealment, as mentioned. And this is the aspect of the beginning of the revelation to Moshe — which was through the vision of the thorn-bush (mar'eh ha-sneh): "and behold the thorn-bush was burning with fire yet the thorn-bush was not consumed" etc. And Rashi explained there that Hashem the Blessed revealed Himself to him from within the thorn-bush because "imo anochi b'tzarah" ("I am with him in trouble") etc. That is: for the thorn-bush is the aspect of the thorns and briars surrounding the supernal rose (shoshanah ila'ah) — which are the aspect of the difficulties and confusions that the heretics introduce against Hashem the Blessed and against those who draw truly close to Him. From there comes the essential prolongation of the exile, as mentioned. And therefore Hashem the Blessed revealed Himself to him from within the thorn-bush. And Moshe saw that the thorn-bush was burning with fire yet the thorn-bush was not consumed — that is, the holy fire, which is the revelation of the Da'as of Torah, which is the aspect of fiery flames (rish'pei aish), the aspect of "halo koh divari ka-aish" etc. ("is not My word like fire?") — this fire constantly labors to burn and consume the thorn-bush and all its thorns and briars — namely to nullify all the heresies and all the difficulties and confusions. Yet even so — "the thorn-bush was not consumed" — for the difficulties and confusions and crookedness of heart still remain. And on this Moshe was greatly astonished and said (Shemos 3:3): "Let me turn aside and see this great vision — why is the thorn-bush not burned?" Hashem the Blessed answered him: "Remove your sandals from your feet" etc. That is: regarding the attainment of the encompassing lights, there are very many levels without measure — for they are all the reward of the World to Come that each one will receive according to one's worth, according to one's service. For the attainment of the encompassing lights mentioned is the aspect of "l'asid lavo tzaddikim yoshvim v'atroseihem b'roseihem" ("in the future the tzaddikim will sit with their crowns upon their heads") etc. And as is explained there in the said Torah — which is the aspect of "kol tzaddik nikeveh mei-chupaso shel chavero" etc. ("every tzaddik is burned by the canopy of his fellow"), see there. And all the difficulties and confusions in the world are drawn from the encompassing intellects that one does not merit to attain. And even one who attains some encompassing lights — there are still other encompassing lights that one has not yet attained. And from there difficulties and confusions come upon that person too. And so on higher and higher, level above level — until there are encompassing lights so high and exalted that even a very great tzaddik in great holiness still needs to sanctify himself more and more until he attains also those encompassing lights, etc. And this is what Hashem the Blessed answered Moshe: "Remove your sandals from your feet." And it is brought in the Tikkkunim that He hinted to him that he should strip from himself the body that had been touched by Pharaoh's daughter (gufa d'naga bei bas Par'oh), etc. That is, He answered him: that even he himself cannot burn the thorn-bush and briars — which are all the confusions — except by stripping from himself his body entirely. Even though certainly his body was already very holy with wondrous holiness — even so, since there is in him some grip from the touch of Pharaoh's daughter, he must now strip everything completely and entirely in order to be able to attain such high encompassing lights. All the more so and certainly for the rest of the people, the children of Israel, who had not yet been sanctified properly at all — certainly they were not yet able to merit the complete attainment of the encompassing lights. And for this reason difficulties and bewilderments still arose in their minds, which are the aspect of the thorn-bush and thorns and briars, etc. And therefore the thorn-bush burns with the fire of the Torah and Da'as that the tzaddikim reveal — yet even so: "the thorn-bush is not consumed" — and they prick and sting the Da'as and heart of a Jewish person through the difficulties and confusions that are the aspect of thorn-bush and briars, as mentioned. For all of it is because they have not yet begun to strip their body at all and have not sanctified the seven lamps properly, as mentioned. Based on the discourse beginning "Ha'i Man" (Siman 29) — for garments are the aspect of Malchus, as explained in that discourse. Because garments are vestments — they are the aspect of the Lower Intellect (Sekhel HaTachton) which clothes and limits the Higher Intellect (Sekhel HaElyon), as mentioned above. And every person must strive and strengthen himself to attain comprehensions according to his level — for certainly when he is capable of attaining a great comprehension according to his level, it is forbidden for him to content himself with a lesser comprehension and smaller intellect. And likewise the opposite — to gaze above his level is also forbidden, as is brought in many places. And this is the aspect of the prohibition of "lo yihyeh kli gever al ishah" ("the garment of a man shall not be upon a woman") — for one who has a small intellect and is at a low level is in the aspect of "woman," which is the aspect of unsettled consciousness (da'as she'einah me'yesheves). And the opposite — one who is at a high level is in the aspect of "man," which is the aspect of settled intellect (sekhel me'yushav), as explained there. And one who is in the aspect of "woman" — at a low level — it is forbidden for him to dress in a tallis that is not his own, that is, to gaze above his level. And this is: "lo yihyeh kli gever al ishah" — "man" (gever) is the aspect of the wise one, the aspect of "gever chakham b'oz" (a man mighty in wisdom). And the "implements of man" (kli gever) are the aspect of the contractions and vessels (tzimtzumim v'kailim) through which the wisdom is received, as mentioned. And even so — even though the wisdom and comprehension have already been contracted into the aspect of vessels, after that one has merited to attain them — since without vessels no wise person in the world can attain anything — nevertheless, for one who is at a lower level than this one, and is in the aspect of "woman," it is forbidden to clothe oneself in these vessels. Because it is forbidden to look above one's level, as mentioned. And this is why the verse used the language "lo yihyeh" ("it shall not be") rather than writing "lo tilbash ishah" ("a woman shall not dress"), as it says at the end [of the verse]. Because in truth it is certainly impossible for one who is at a small level to dress in the implements of man mentioned — since he has not yet reached that level. Rather, even just having it upon him in a merely external way for a moment is also forbidden, as mentioned. But at the end it is written: "lo yilbash gever" etc. — because since he is at a high level, it goes without saying that he can dress in the garments of one lesser than him and attain his comprehension — only that it is forbidden. For one must strengthen oneself to attain according to one's own level, as mentioned. And this is what Rashi explained as the reason — that this matter causes adultery (ni'uf). According to what I heard from our master, teacher, and Rebbe (may his light shine), on the saying of the Sages: "Kol ha'gadol meichaveiro, yitzro..." ("whoever is greater than his fellow, his [evil] inclination...") — this is a warning to one who delivers Torah publicly that he must be very careful with his words, that his words be divided appropriately for each and every person. That is, that each one receives only according to his level, and does not hear at all what is not according to his level — see there (Siman 134). For when one of them receives what is not according to his level, it is like adultery, see there. And this is the aspect of the prohibition of "lo yihyeh kli gever" etc. — that one must see to it that each person attains according to his level. For if not, God forbid, this causes adultery, as mentioned. Now, based on the above — that each person must see to attain according to his level, and when he reaches any comprehension he must then strengthen himself to reach a greater comprehension; that is, to make for himself higher vessels and garments so that he may attain a loftier comprehension according to the garments he makes for himself according to his level — this is the interpretation of: "V'ha-melech David zaken ba ba-yamim vayechasehu ba-begadim velo yicham lo" ("And King David was old, advanced in days, and they covered him with garments but he could not become warm"). That is: King David, peace be upon him, merited a very high and great comprehension — this is the aspect of "old, advanced in days." But he was punished in that he was unable then to make vessels according to that level in order to attain more according to that very lofty level. And this is: "they covered him with garments but he could not become warm." According to what our master, teacher, and Rebbe (may his light shine) said in the discourse "B'Ha'aloscha": "shetihe shalheves olah mei'eleha" ("that the flame rises of itself") (Siman 21) — that through comprehension comes warmth of heart, in the aspect of the flame that rises of itself, see there what he explains on the saying of the Sages: "L'asid kol tzaddik nichveh mei'chupaso" ("In the future every tzaddik will be burned by his fellow's canopy") etc. The general rule is: whoever merits to attain a comprehension according to his level, then he warms himself through that comprehension — for the comprehension is in the aspect of garments that clothe, cover, and warm him. But if he attains an intellect that is below his level, even if it is a very great comprehension, even so it does not warm him at all — for at his level it is not considered garments at all. And this is the aspect of: "they covered him with garments but he could not become warm." And this was his punishment for having blemished the garments of Shaul — as the Sages say (Brochos 62): because garments are the aspect of Lower Wisdom, the aspect of Malchus, as mentioned. Therefore when Shaul saw that David was wearing his garments and they fit him exactly, he understood from this the affairs of royalty — for the essential aspect of Malchus is recognized through garments, in the aspect of royal vestments, as mentioned. Therefore because David blemished the garments of King Shaul — which are the aspect of Lower Wisdom, the aspect of the clothing of the Higher Intellect in the Lower Intellect — therefore he was punished measure for measure: that he had no garments and vessels to attain comprehensions according to his level. Therefore: "they covered him with garments but he could not become warm," as mentioned. And this is what Shmuel conveyed as a sign to Shaul: that whoever tears his garments will receive his kingdom. And also Shmuel himself tore his robe and said: "Kara Hashem es mamlaches Yisrael mei'alecha" ("Hashem has torn the kingdom of Israel from you") — for garments are in the aspect of Malchus, as mentioned. Therefore the sign of kingship was through them. But regarding Avraham it is written: "V'Avraham zaken ba va-yamim, va-Hashem beirach es Avraham bakol" ("And Avraham was old, advanced in days, and Hashem blessed Avraham with everything"). Because Avraham strove all his days to elevate and perfect the aspect of Malchus, as is explained there in the said discourse. Therefore he merited that he had the aspect of Malchus — the aspect of Lower Wisdom in perfection. That is: even though he reached a very great and lofty level — this is the aspect of "old, advanced in days," since "old" (zaken) alludes to attaining very lofty wisdom (chochma), as is brought in our Rebbe's words (may his light shine) — even so, he had vessels which are the aspect of Lower Wisdom to attain comprehensions according to his level. And this is: "and Avraham was old, etc., and Hashem blessed Avraham with everything." And our Sages of blessed memory said: Avraham had a daughter and "bakol" ("everything") was her name. "Daughter" is the aspect of the Lower Wisdom mentioned, as explained in the said discourse. And this is "and bakol was her name" — that she encompassed everything, that the aspect of Malchus, the aspect of Lower Wisdom, was given to him in perfection. That is: even though he reached old age — that is, a very lofty comprehension — even so he had the aspect of vessels to attain according to that level. And this is why after Avraham pursued the four kings, it is written: "El emek Shaveh". And our Sages of blessed memory said: all of them became equal and made him king. Because through his subduing of the Four Kingdoms, he merited Malchus in perfection, see the discourse "Maishra d'Sakkina" mentioned above. There is an allusion in this commandment to the matter that our Rebbe of blessed memory explained in the discourse beginning Parcha Slissa d'Sifra d'Tzni'usa — Teika'in Yakirin (Siman 20) — see there what is said: that at the time of prayer one must pray only with compassion and supplication, and to stand like a pauper, and not to make use of one's good deeds at all. But at the time of the assembly (kahal) when the congregation gathers, then one must make use of the mighty staff of good deeds to subdue the evil within the congregation. But at the time of prayer one must stand like a pauper and a poor man and pray with supplications. And this was the error made by Moshe Rabbeinu, peace be upon him, etc., see there. And there is an allusion to this matter in this commandment — in that the Torah commanded that the garment of a man shall not be upon a woman, nor shall a man wear a woman's garment. That is: at the time of prayer one must stand like a pauper and speak words of softness and supplication, and not make use of the mighty staff etc., as mentioned. And this is the aspect of "woman" — which is the aspect of weakened strength, and their words are soft words. And for this reason prayer is called by the name "woman" — in the aspect of "ishah yiras Hashem" ("a woman who fears Hashem"), as is brought — for at the time of prayer one must be in the aspect of "woman," the aspect of receiver, which is the aspect of weakened strength. That is: not to make use of any force of one's good deeds, but to be in the aspect of weakness of strength as if one has no strength at all — only to pray soft words and supplications like a pauper and a poor man. And this is the prohibition of "lo yihyeh kli gever al ishah": at the time of prayer — when one is in the aspect of "woman" as mentioned — then it must be that the implements of man are not upon one; that one does not make use of the force and might of one's good deeds, as mentioned. And likewise the opposite: "lo yilbash gever" etc. — at the time when one must be in the aspect of man, namely at the time of the assembly, when one must be in the aspect of man — to stand like a warrior, to make use of the mighty staff of good deeds to subdue the evil within the congregation — then it is forbidden to wear the garment of a woman. For then one must be like a warrior arrayed for battle, and must not be in the aspect of "woman," the aspect of weakened strength, as mentioned. The general principle is that one must be careful not to err in this and reverse the matter, God forbid. Rather: at the time of prayer, stand like a pauper and do not make use of one's strength and might of good deeds. And at the time when one wants to subdue the evil within the congregation, one must stand like a warrior — not the reverse, God forbid. And this is alluded to in this commandment, as mentioned. And this is what Rashi explained regarding this commandment in two places: "lo yilbash gever" etc. — that this matter causes adultery (ni'uf). Because when one reverses them, God forbid, then the evil within the congregation is not subdued, as is well explained in the said discourse. And the essential evil is the lust for adultery — for "ikara d'yitzra bisha l'gala eryan" ("the essence of the evil inclination is to uncover nakedness") (Zohar). Thus this matter causes adultery, since the evil is not subdued — which is the aspect of the lust for adultery, which is the essential evil, as mentioned. And through this is understood somewhat what our Rebbe of blessed memory wrote there in the said discourse on the verse "Atah yadata" specifically etc., "va-nitztza'k" etc. — meaning the rectification of the lust for adultery. This seems at first glance unrelated to the matter there — see there. But in truth one can connect the matter there. For what is explained there — to subdue the evil within the congregation — is precisely this lust for adultery, God forbid, which is the essential evil as mentioned. And then when this evil is subdued, afterward when Torah is drawn, one can then receive power from Edom (Eisav). For he is appointed over the blemish of the covenant (pgimat habris), and therefore when the evil within the congregation is subdued — which is the blemish of the covenant — then Edom himself gives us power to conquer the Land of Israel. For "when Hashem is pleased with a man's ways, even his enemies make peace with him" — meaning the ba'al davar (adversarial force), which is said to be Edom. For the Sitra Achra, when subdued, is itself compelled against its will to become a chariot (merkavah) to holiness, and gives strength and assistance to holiness. Therefore Israel sent [messengers] to Edom and hinted to him about this matter: "Atah yadata v'nitztza'k" etc. — hinting that they had already received their punishment and rectified this blemish. Therefore it was fitting for Edom to help them. But he was unwilling to help them on account of the error mentioned — using the mighty staff at the time of prayer rather than to subdue the evil within the congregation — as is well explained there, see there. For one must not use the mighty staff of good deeds at the time of prayer, only at the time of the assembly — and then the evil within the congregation is subdued, which is the blemish of the covenant. And then one can receive power from Edom to conquer the Land of Israel, as mentioned. Blessed is Hashem forever, Amen and Amen. Based on the discourse "Ha'i Man d'Ba'i l'Minsar Itsa" etc., see there in Likutay Rishon (Siman 29). It explains there that garments are the aspect of rectification of the covenant (tikun habris), which is the totality of sinews (kelalus ha-giddin) — and this is the aspect of garments, the aspect of "b'chol eis yihyu vegadecha levanim" ("at all times let your garments be white") — vegadecha / gedu'cha (your sinews), etc. Therefore the Torah commanded that a man shall not wear a woman's garment, and likewise the reverse — for it is an abomination to Hashem etc. For when one wears the garment of a woman — or the reverse — this is actual adultery, since the garments themselves are in the aspect of the covenant, the totality of sinews, as mentioned. For the essential blemish of the covenant is the blemish of consciousness (da'as), as is known. And garments are drawn from da'as, for they are the surrounding lights (makkifim) of da'as. And when one blemishes the garments, one blemishes da'as itself — which is the blemish of the covenant. And this is the aspect of what our Sages of blessed memory said: one who removes the hair from the armpit etc. transgresses the prohibition of "lo yilbash gever" etc. Because hairs are the surplus of the intellect (mosar ha-mochin) and they are in the aspect of vestments — as is understood from the said discourse at its end: in the aspect of "livushei k'salg chivar v'sei'ar reishei k'amar nakeh" ("his garments were white as snow and the hair of his head like pure wool"). Therefore during the Counting period (Sefirah) — when one must purify oneself from the blood of menstrual impurity (dam nidos), which is the impurity of Egypt (zuhamas Mitzrayim) — therefore then it is forbidden to cut the hairs. For the hairs are the aspect of "sheva machlafos rosho" (seven locks of his head) said regarding Shimshon, who was a Nazirite of God — which are the aspect of the seven midos (attributes) that pass and flow through the brain. And during the Counting one must count seven weeks, which are the aspect of the seven midos, to refine and purify the midos — through which one purifies oneself and one's garments from the blood of menstrual impurity mentioned in the said discourse, see there. And then, because during [the Counting] one is engaged in purifying and sanctifying the brain and da'as from the impurity of Egypt, therefore then the judgments (dinim) are strengthened even more — for everything is clarified through thought (machshavah). And therefore one must guard the hairs and it is forbidden to cut them, so that all the surplus of the brain may be drawn out through the hairs — so that no surplus remains in the brain. For then one must refine the brain, and then the dregs of the brain are aroused to rise up to the brain, and therefore one needs the hairs then to draw out all the surplus, so that no surplus remains in the brain. And this is the aspect of the Nazirite's prohibition against cutting his hair — for "ha-ro'eh sotah b'kilkulah yizir atzmo min ha-yayin" ("one who sees a Sotah in her disgrace should take a Nazirite vow to abstain from wine"). It turns out that the essential Nazirite vow comes on account of rectification of the covenant, which is the rectification of da'as. Therefore one must be careful then not to cut the hairs, so that all the surplus may be drawn out, etc., as mentioned. And this itself is the aspect of the prohibition against cutting hairs during the days of the Omer Counting — for we count the days for the Omer. And the Omer is a grain-offering of barley (minchas se'orim), which is the aspect of the meal offering of jealousy (minchas kina'os) used in the examination of the Sotah — through which the woman is purified to her husband. As is brought in the holy Zohar: "u'v'hai minchas kina'os is'chabrat eshes chayil b'va'alah" ("and through this meal offering of jealousy, the Woman of Valor is united with her husband"). Therefore during the days of the Counting — when we count toward the bringing of the barley Omer, which is the meal offering of jealousy — then we must be careful not to cut the hairs, like the Nazirite. For the Nazirite vow also comes through the meal offering of jealousy, as mentioned. And therefore, because the armpit hair and similar body hairs — which are among the body hairs to which the essential surplus of the brain flows, since the brain spreads throughout the entire body, and there in the armpit and the area of nakedness (beis ha-erva), which are full of sweat, is the essential surplus — therefore it is forbidden to shave them, so that the surplus not overpower the brain, God forbid. This is the aspect of the blemish of the covenant, which is the blemish of da'as. And therefore one who does this transgresses the prohibition of "lo yilbash gever" etc., for this prohibition is for the sake of guarding the covenant, which is the guarding of da'as, as mentioned. Note: Lo Yilbash, Halacha 4 is included in Halachos of Giluach, Halacha 4; and Halacha 5 is in Halachos of Ribis (Interest), Halacha 5, Aois 52. Based on what is explained in the discourse "Maishra d'Sakkina" (Siman 30) — cited above in Halachos of Giluach, Halacha 1 — that sometimes Malchus falls and the Four Kingdoms are empowered, God forbid, which are included in the kingdom of Amalek. And one must cut it and remove it from there and elevate it to the light of the Countenance which shines at the Three Festivals, which are the aspect of Binah l'va (the heart of understanding). And the cutting is through Chesed, and the revelation of Chesed is through rebuke (tochachah) in the aspect of "yihalmeini tzaddik Chesed v'yochicheini" ("let the righteous one strike me with Chesed and rebuke me") — see there well. It turns out that the essential corruption of the aspect of Malchus, God forbid, is when there is no rebuke — for then Chesed is not revealed, and then one cannot cut it and separate it from the Four Kingdoms, as mentioned, see the said discourse. And then, when the Four Kingdoms suckle from Malchus, God forbid — this is the aspect of blood of menstrual impurity (dam nidos), from which they draw their sustenance. For the totality of the Four Kingdoms is Amalek, as is explained there. And he is the seed of Eisav who is called "admoni" ("red") — because he is full of blood. For Eisav would draw in all the menstrual blood in his mother's womb, as is brought. And this is brought in our Rebbe's words elsewhere in the discourse of the Seals (ma'amar ha-chosamos), Siman 22 — that through the corruption of rebuke, which is the aspect of the seal of the feet (chosam ha-raglin), there comes blood of menstrual impurity, God forbid. That is, as mentioned — for the essential building of Malchus is through the aspect of the feet (raglin), as is known. This is the aspect of rebuke, for those who give rebuke are in the aspect of feet, as is brought in our Rebbe's words there, see there. And afterward when the blood ceases, she must count seven clean days and afterward immerse in a mikveh. This is the aspect of "ha-ba l'taher meisiy'in lo" — "omerim lo hamtein" ("one who comes to purify himself is assisted — they say to him: wait"). For even though she has stopped seeing [blood] and they do not suckle from her so much, even so she is not yet fit to return to her place, to be united with her husband, until she waits and counts seven clean days. For after beginning teshuvah — namely the abandonment of sin, which is the aspect of the cessation of the menstrual blood — it is still impossible to immediately draw close to Hashem the Blessed, until one is refined, whitened, and guards oneself from sin for many days. So that thereby the Sitra Achra that had clung [to her] will be expelled and separated from her. And then she is fit for complete purification and to merit to return to her place. For the beginning of drawing close is through distancing. And one must endure the pain of these afflictions of the distancing that one must take upon oneself at the beginning of teshuvah. And this is the aspect of acceptance of rebuke in a way of degradation — namely the fact that they rebuke and chastise one with degradation and distancing, as mentioned. And through this rebuke Chesed is revealed, as explained there. And this is what is written: "Musar Hashem beni al timas v'al takutz b'sochachaso, ki es asher ye'ahav Hashem yochiyach" etc. ("Despise not the discipline of Hashem, my son, and be not weary of His rebuke, for Hashem rebukes whomever He loves"). For the rebuke and afflictions are love — they are the aspect of Chesed that is clothed in the rebuke mentioned. Therefore they are seven clean days — for there Chesed is clothed, which is comprised of seven. For Chesed is "yoma d'azal im kulhei yomin" ("the day that goes with all days") (as said in the holy Zohar, Bereishis 46, Balak 191). And through the seven clean days — during which she is distant from her husband, which is the aspect of rebuke — there Chesed is revealed, which is comprised of seven, as mentioned. And through it [Malchus] is cut and separated from the Sitra Achra — the aspect of the Four Kingdoms mentioned — whose grip is on the aspect of the seven midos, which are the aspect of "days," where the grip of the Sitra Achra lies — the aspect of evil days. But above seven days they have no grip, for there all is good. And afterward she immerses in a mikveh of water. And the mikveh is the aspect of olam ha-ba (the World to Come), which is the aspect of Binah. For in olam ha-ba it is written: "ki simalei ha-aretz de'ah es Hashem ka-mayim la-yam mechasim" ("for the earth shall be filled with the knowledge of Hashem as waters cover the sea") — which is the aspect of mikveh. As explained above in the Halachos of Salting and in the Halachos of Immersing Vessels, see there. That is: through the seven clean days — which are in the aspect of the revelation of Chesed comprised of seven days — through this she is cut from the Four Kingdoms, as mentioned. And then she enters the mikveh, which is the aspect of Binah l'va — and through this she rises to the light of the Countenance, as brought in the said discourse — that through the aspect of Binah l'va one rises to the light of the Countenance, see there. And likewise it is stated that through the mikveh one merits the light of the Countenance. And likewise the rectifications of Malchus mentioned are alluded to in the mikveh itself. For the waters of the mikveh are the aspect of waters of Chasadim (the waters of lovingkindness) — through which she is cut from the Sitra Achra, as mentioned. And the waters must be on the earth specifically — for the earth is the aspect of the feet (raglin), as it is written (Yeshayahu 66): "v'ha-aretz hadom raglai" ("and the earth is the footstool of My feet") — which is the aspect of rebuke, as mentioned. And there Chesed is revealed — which is the waters of the mikveh, as mentioned. And she must be covered and concealed inside the mikveh — in the aspect of olam ha-ba, where all things are covered and concealed, in the aspect of "ayin lo ra'asah" etc. ("eye has not seen"). As brought above in the said Halachos. And through this one receives the light of the Countenance — through the aspect of Binah, which is the aspect of the mikveh, as mentioned. For the mikveh is the aspect of Supernal Chesed and great Da'as, as brought elsewhere in Siman 56 — and Da'as is the light of the Countenance, as it is written: "chochmas adam ta'ir panav" ("a man's wisdom illumines his face"). Therefore the measure of the mikveh is forty se'ah — this is the aspect of Binah, as the Sages said (Avos, Chapter 5): "ben arba'im l'vinah" ("at forty, one attains understanding"). Therefore its measurement is one amah by one amah by a height of three amos. And only then does it have the power to bring the menstruant woman from impurity to purity. For the essential rectification and ascent of Malchus is through the aspect of the feet (raglin), as mentioned — which is the aspect of rebuke — for that is where her essential building comes from. And this is the aspect of the Three Festivals — for then is her ascent to the light of the Countenance. Therefore they are called by the name of "feet" (raglin), for the essential ascent [of Malchus] is through the aspect of feet, as mentioned. And this is the aspect of the Three Festivals — for the totality of the feet is three, the aspect of Netzach, Hod, Yesod. That is: through the going up on the pilgrimage festival (aliyah l'regel) by walking with one's feet, through this very walking of the feet one rises to the aspect of the feet — which is the aspect of rebuke. For through the pilgrimage festival there was a great arousal to the service of Hashem the Blessed — for they would arouse one another through their very journeying. As we find regarding Elkanah, of whom it is written: "va-ya'al ha-ish ha-hu mei-iro mi-yamim yamimah" ("and that man went up from his city year by year"). And the Sages of blessed memory said: the road by which he went up one year he would not go up the next, in order to arouse the world and rebuke them to make the pilgrimage. And through this — that they were walking to make the pilgrimage, which is the aspect of rebuke as mentioned — through this Chesed is revealed, as mentioned. And this is: "mah yafu fe'amayich ba-ne'alim bas nadiv" ("how beautiful are your feet in sandals, O noble's daughter") — which Rashi explained regarding their going up on the pilgrimage by foot. And this is "noble's daughter" (bas nadiv) — for through this Chesed is revealed, which is the aspect of Avraham who is called "nadiv" (generous). And this is "daughter of a generous one" (bas nadiv) — for through this Malchus rises through Chesed of Avraham. And then she is in the aspect of "bas hadayah lo l'Avraham" ("Avraham had a daughter") — as is explained there. And through this they went up to see the face of Hashem — which is the aspect of its ascent to the light of the Countenance, as mentioned. And this is the aspect of the measurement of the mikveh: one amah by one amah by a height of three amos. This is the aspect of the Three Festivals — from which the essential beginning of her ascent comes, as mentioned. And this is the aspect of one amah by one amah — this is the aspect of Tzaddik Yesod Olam, who comprises all three festivals and is called by the name amah, as our Rebbe (may his light shine) said in Siman 63 — that this is the aspect of an amah of six handbreadths (tefachim), see there. And the essential rectification [of Malchus] is through him, as it is written: "yihalmeini tzaddik Chesed v'yochicheini" ("let the righteous one strike me with Chesed and rebuke me"). For the essential rebuke — the aspect of feet through which [Malchus] is rectified — is through the aspect of the Tzaddik, who comprises all three festivals, as mentioned. Also, the height of three amos alludes to the three ascents [Malchus] must make. For the beginning of her rectification is through rebuke, which is the aspect of feet. This is the aspect of ascending to Netzach, Hod, Yesod. And there Chesed is revealed. This is the aspect of ascending to Chesed, Gevurah, Tiferes. And through this she ascends to the light of the Countenance. This is the aspect of ascending to Chochmah, Binah, Da'as — which is the light of the Countenance. And Elkanah, who was very careful to fulfill the commandment of the pilgrimage festival in its proper form, as mentioned, and who would rebuke the children of Israel as mentioned — therefore he merited to beget a son who began to elevate Malchus. For Shmuel began to elevate Malchus — for he merited to anoint the first kings of Israel: Shaul and David. And therefore the essential [existence of] the kingdom of Shaul was dependent on wiping out Amalek — for Shaul the king, who was the first king of Israel and from whom began the ascent of Malchus to holiness, was therefore compelled to wipe out the memory of Amalek, who comprises the Four Kingdoms, as mentioned. And because he was not careful in this and left Agag king of Amalek alive, therefore his kingdom was cut off. For the essential sustaining of Malchus depends on wiping out Amalek, as mentioned. And this is what Shmuel said: "Osi shalach Hashem limashchacha l'melech al Yisrael v'atah lech v'hikisa es Amalek" etc. ("Hashem sent me to anoint you as king over Israel — now go and smite Amalek"). For one depends on the other — since you have been anointed as king over Israel, you must wipe out the memory of Amalek, as mentioned. And therefore Shaul was commanded at the beginning of his reign: "shivas yamim tochal ad bo'i eilecha" ("you shall wait seven days until I come to you"). For because he was the first king, and at that time was the beginning of the ascent of Malchus, therefore he needed to wait seven days — in the aspect of the seven clean days, as mentioned. And because he was not careful in this, therefore from then on his kingdom began to be cut off. And this is what the Sages of blessed memory specified and said: that his kingdom was cut off because he transgressed the words of a prophet — specifically "the words of a prophet". For a king must especially fulfill the words of a prophet, as the Sages of blessed memory said in the passage on the king (Parashas HaMelech) — that he must not transgress even the commandment of the prophet. For the essential sustaining of Malchus depends on the prophets, who are the aspect of feet — and from there is the building of Malchus, as mentioned. And therefore a bride must count seven clean days — even if she has not seen [blood]. For because this is the beginning of her ascent — for before she marries she is not complete, and then they draw sustenance from her, as brought in the discourse "Gezalah" (Siman 69) on the topic of a consecrated woman (kedashah), see there. And therefore before the wedding, when her rectification and ascent begins, she must count seven clean days — like the menstruant woman, as mentioned. And then she receives the seven blessings (sheva brachos) and enters the bridal canopy (chuppah). For the seven blessings are the aspect of Chesed comprised of seven, as mentioned. And through them she is cut from them [the impure forces] and rises to the light of the Countenance — through the chuppah, which is the aspect of Binah, olam ha-ba. As the Sages said: "L'asid kol tzaddik nichveh mei-chupaso" etc. And as brought in our Rebbe's words (may his light shine) in the discourse "B'Ha'aloscha" (Siman 21), see there: that through the chuppah one receives the light of the Countenance during the seven days of the wedding feast, see there. And this is what the Sages of blessed memory said: "kallah b'lo berakhah asurah k'niddah" ("a bride without blessing is forbidden like a menstruant") — as mentioned. For as long as she has not received the seven blessings, she has not been cut and separated from them, as mentioned. Therefore she is in the aspect of menstruant, as mentioned. And this is what the Sages specified as the measure of a ketam (stain) [for menstrual impurity]: a stain the size of thirty-six hairs — for Malchus is in the aspect of hairs, as is explained there. And the measure is three by three lentils, each [lentil] with four hairs — see the Shulchan Aruch. For Malchus comprises three by three — which are the nine sefiros — for it is the tenth and comprises them all. And it is the aspect of four (dalet), which comprises four worlds, as is explained there. And in each world it comprises the nine mentioned. Therefore they are thirty-six hairs — for "zeh l'umas zeh asah ha-Elokim" ("God made this corresponding to this") (Koheles 7:14), as is known. And a standard woman's cycle (veset) is thirty days — each month. For she is in the aspect of the moon (levanah), which is the aspect of Malchus that wanes each month. And therefore it is forbidden to consecrate the new month before seven days have passed over it — in the aspect of the seven clean days mentioned. For the waning of the moon is the aspect of their dominion — for the essential power of the [impure forces] comes through the diminishment and blemish of the moon, as is known. And when it begins to wax — this is the aspect of its purification, as is brought: that it renews itself and purifies itself like a woman to her husband. Therefore one must wait seven [days] — in the aspect of seven clean days, as mentioned. "V'hizartem es bnei Yisrael mi-tum'asam" etc. — from here [we learn] that one must separate close to the expected time of her cycle (veset). It is written: "v'el ishah b'nidas tum'asah lo sikrav" etc. Based on the discourse "Rabbi Yochanan Mishta'i" (Siman 16): that it is impossible for a tzaddik to have his mind continuously wandering in the supernal wisdoms, etc. For sometimes the suspension of Torah is itself its fulfillment (betulah shel Torah zohu kiyumah), etc. And it is explained there that the essential reason the tzaddik must sometimes suspend his attachment [to Hashem] is on account of the "clouds that cover the eyes" (ananin d'mechasyin al einin) — which are Eisav and Yishmael — so that these clouds should not overpower his eyes and his wisdom be entirely nullified, God forbid. And then when he suspends his attachment, his eyes shine like the moon, etc. But through the two Mashiachs, who will spread their springs outward, and it will be transformed for all to a clear language — then it will be fulfilled: "v'hayah or ha-levanah k'or ha-chamah" ("and the light of the moon shall be as the light of the sun"). And then he will not need to suspend his attachment, see all this there well. For in truth it is certainly fitting to be attached to Hashem the Blessed without any interruption at all — for He is our life and the length of our days. But it is necessary to sometimes be suspended — and this is the essential sustaining of Da'as. For sometimes the suspension of Torah is itself its fulfillment, etc. For it is impossible to attach oneself and draw close to Hashem the Blessed in truth except through Emunah — which is the foundation of the entire Torah. As the Sages said (Makkos 24): "Chavakuk came and established them all on one principle: v'tzaddik be'emunaso yichyeh" ("the righteous shall live by his faith"). And as it is written (Tehillim 119): "kol mitzvosecha emunah" ("all Your commandments are faith"). And all the worlds — all the Emanated, Created, Formed, and Made — all stand only on Emunah, as it is written (Tehillim 33): "v'chol ma'aseihu be-emunah" ("and all His works are with faithfulness"). For when it arose in His will, blessed be He, to create the world, there was no place to create it — for everything was infinite (Ein Sof). And it was necessary, so to speak, to contract and vacate His divinity until the vacated void (chalal ha-panui) came to be, etc. And there He drew all the lights and all the midos until He created all the worlds there, etc. And at first the vessels could not bear the light due to the profusion of light — and because of this came the Breaking of the Vessels, from which comes the grip of the Kelippos and Sitra Achra. And in every generation we labor to clarify and rectify this, etc., as all this is explained in the Etz Chaim at its beginning. And it is known that the beginning of the contraction (tzimtzum) is the aspect of Malchus. For even though Malchus is the last attribute, even so at the highest level, in the ultimate heights, the essential beginning is from the aspect of Malchus concealed in the Ein Sof — as is known to those who understand. From there is the beginning of the contraction for the sake of creation. For "sof ma'aseh b'machashavah techilah" ("the end of the deed is first in thought") — in the aspect of "Ani rishon v'Ani acharon" etc. ("I am first and I am last"). "Ani" is the aspect of Malchus, as is known. And as it is written there in that verse: "Ko amar Hashem Melech Yisrael v'go'alo Ani rishon v'Ani acharon" ("So says Hashem, King of Israel and his Redeemer: I am first and I am last"). That is: the aspect of Malchus, the aspect of "King of Israel" which is called Ani — it is at the beginning and the end, etc. The general principle: the beginning of the contraction is the aspect of Malchus, and Malchus is the aspect of Emunah, as is known. That is: when Hashem the Blessed wished to create the world, He looked with His primordial wisdom and saw that it is impossible to attain Him, blessed be He, through any wisdom or any intellect or any understanding in the world. And therefore it is impossible for the worlds to be sustained through any attribute — for their essential sustaining is through knowing of Him, blessed be He, that He is great and the Master, the root and source of all worlds. This is the essential ultimate purpose of all the worlds, as is stated in the holy Zohar: "bigin d'yishtamoda'in lei" ("in order that they may know Him"). And in truth it is impossible to recognize Him or know of Him, blessed be He, through any attribute or any sefirah — except through Emunah, which is the aspect of Malchus, which is the beginning of the contraction. Through it is the essential revelation of all the midos and all the worlds. For Hashem the Blessed saw that it is impossible to attain Him in any way through any intellect in the world — for "leis machshavah tafisa bei klal" ("no thought can grasp Him at all"). Therefore it was not possible to create the world until He contracted and vacated His divinity, blessed be He — that is, in His wondrous wisdom He contracted His wisdom so much that He entirely removed wisdom and intellect, until the place remained, as it were, vacated of all the intellectuality and wisdoms that are the very essence of His divinity, blessed be He. And only the power of Emunah remained — [for] He created a power in the worlds and beings: that they would have intellect and da'as to believe in Him, blessed be He, without any intellect. And in truth this contraction is a great wonder, as is brought elsewhere — for Emunah is a great wonder, as it is written (Yeshayahu 25): "odeh shimcha ki asisa fele etzos merachok emunah amein" ("I shall thank Your name, for You have made wondrous, far-reaching counsel — faithful Amen"). For Emunah is the wonders of the One Perfect in Knowledge — for regarding a matter that one understands with intellect there is no need to believe and it is not called Emunah. The essential Emunah is in what one does not understand with intellect. And if so — from where will one know to believe in this? But in truth it is the wonders of the One Perfect in Knowledge who created in His great wisdom a power in human intellect: that one should have the power to contract and set aside one's understanding and believe with Emunah alone — through the power of the reshimu (residual impression) that remains in Da'as even after the withdrawal of Da'as. For "af al pi de'ihu lo chazei, mazalei chazei" ("even though he himself does not see, his [higher] aspect sees"). For even though one does not understand the matter with one's intellect, even so one understands from afar that it is proper to believe. For when one wishes to look at the truth, one understands clearly that one must believe — for one understands this by oneself: that it is impossible to understand the matter with any intellect, only one must believe with Emunah alone. And this is the aspect of: "tzedek kad is'chabrat bah emes is'avidas emunah" — that the essential Emunah depends on truth. That is: even though one does not understand the matter with one's intellect at all, even so when one wishes to look at the truth, one will understand from afar that it is proper to believe in Hashem and in the true tzaddikim, and the like. And the general principle is that Emunah is the foundation of all the worlds and the foundation of the entire Torah. For Hashem the Blessed could not, as it were, begin to create any world until He first created the attribute of Emunah — namely, that there would be a power in the intellect to believe in the truth, even without understanding it at all. And this is the essential aspect of the beginning of the contraction — the vacated void that remained. That is: He contracted His divinity, as it were — which is the intellect. For Hashem the Blessed is, as it were, the very essence of wisdom, as is known. And when He vacated the intellect from there, the place remained vacated without intellect — and nothing remained there except the aspect of Emunah. That is: one believes with Emunah alone in the truth without any intellect or wisdom. And as soon as the contraction of the vacated void was made — that is, the aspect of Emunah that there would be a power to believe in Him, blessed be He, without any intellect — immediately He drew His divinity into that vacated void: all the midos in total and all the worlds from the beginning of the point of creation — which is the beginning of Emanation — to the end of the central point of this physical world. And "v'chol ma'aseihu be-emunah" — as mentioned. For afterward, when the attribute of Emunah came into being — which is the beginning of the contraction — then there is power to reveal His divinity, blessed be He, through the contractions of the intellect from cause to effect, from higher intellect to lower intellect — to attain Him thereby. And they all have no power to reveal and give birth to any knowledge or any comprehension of Him, blessed be He, except through Emunah alone. For Emunah is the vessel and contraction of all of them. And this is the aspect of "d'leis reshus l'shum sefirah" etc. "l'arkah berochin bar minah" ("no sefirah has permission to bestow blessings except through it") — that is, except through the attribute of Malchus, which is the aspect of Emunah. For through it specifically comes the essential revelation of the knowledge of attaining His divinity, blessed be He — for at the beginning one must first precede with Emunah, which is the beginning of the contraction, as mentioned. And even afterward — when one merits to have some knowledge and comprehension drawn — it is impossible to receive Da'as except through holy Emunah. For it is forbidden to rely on intellect alone, and there is no sustaining of the intellect without Emunah. For "be'mufla mimcha al sidrosh" etc. ("seek not what is too wondrous for you") — for it is impossible to receive the intellect except through many contractions, and all the contractions are through Emunah, which is the root of all contractions, as mentioned. And therefore it is forbidden to inquire above one's level — the aspect of "be'mufla mimcha al sidrosh" etc. — so that there not be, God forbid, the aspect of profusion of light causing the breaking of vessels. For when one's intellect rushes to gaze at what one has no permission [to gaze at], and one does not wish to rely on Emunah alone — one has thereby blemished Emunah. And then, due to the profusion of the light of the intellect, the vessel of Emunah is broken, and then Emunah is damaged and falls. And then Da'as is nullified entirely — even what it was previously possible to understand — for everything returns to the aspect of Ein Sof, since the vessel and contraction — which is Emunah — is broken, as mentioned. And this is the aspect of the sin of Adam the First, who ate from the Tree of Knowledge of Good and Evil. For through this he caused again the aspect of the Breaking of the Vessels, as is brought. For it is stated that Adam the First blemished by gazing at what he had no permission [to gaze at] — namely as mentioned. For he should have first strengthened himself with perfect Emunah, but he wished to know with his knowledge specifically — and this is the aspect of the Tree of Knowledge of Good and Evil about which Hashem the Blessed warned him. For the Tree of Knowledge had this power: that whoever would eat of it, the evil inclination would enter him and he would desire to pursue and know and gaze at what he had no permission [to gaze at]. Through this they cause the aspect of Breaking of the Vessels, God forbid. That is: the vessel of Emunah is broken — since one does not wish to rely on Emunah alone, but wishes to know and understand specifically without Emunah. It turns out that one strips Da'as from Emunah. And when one strips Da'as from Emunah — this is the aspect of Breaking of the Vessels, the death of the Kings. For the vessels remain without lights and the lights without vessels. For Emunah is in the aspect of vessels, as mentioned, and Da'as is in the aspect of lights, as mentioned. And because of this the light is entirely nullified — for it returns to Ein Sof since it is without a vessel. And the vessels fell below, etc. And the summary of the matter is that the essential thing is Emunah in simplicity — to believe in Hashem the Blessed without any inquiries and without any wisdoms at all. And when one merits to be strong in one's Emunah for days and years, and serves Hashem the Blessed in simplicity without any wisdoms — only with Emunah and wholeheartedness — then if one merits, Hashem the Blessed will have compassion and open for one the paths of intellect, and one will be able to attain and understand a little of His knowledge, blessed be He. And even afterward, when one merits some knowledge and comprehension, one must set a boundary for one's knowledge not to gaze above at what one has no permission [to gaze at] — for "be'mufla mimcha al sidrosh" etc. — only to rely on Emunah alone. For the Emunah that precedes the comprehension is the aspect of the initial contraction of the vacated void that was before Creation — through which all the vessels and all the midos are made, as is known. These are the essential drawing and revelation of all the midos and sefiros and worlds. And even when the light is drawn into the vessels — that is, when Da'as is drawn into Emunah — one must set a limit to receive the light gradually. That is: not to gaze above one's level — more than what one's vessel can bear, more than in accordance with the strength of one's Emunah, which is one's vessel, as mentioned. For then, God forbid, profusion of light causes Breaking of Vessels — and Da'as is entirely withdrawn, and Emunah is entirely broken, and one can come to heresy (apikorsus), God forbid. For one must always strengthen oneself in Emunah, which is the foundation and sustaining of all the worlds. And Emunah is at the beginning and at the end and in the middle — in the aspect of "Ani rishon v'Ani acharon u-mibil'adai ein Elokim" ("I am first and I am last, and besides Me there is no God"). "Ani" is the aspect of Emunah, which is the aspect of Malchus, as mentioned — which is the aspect of beginning, end, and middle. And without Emunah it is impossible to know Hashem the Blessed — in the aspect of "u-mibil'adai ein Elokim", as mentioned. Now, one who is so strong in Emunah that he afterward merits to understand with intellect and draws the light of the intellect into Emunah — this is the aspect of the union of the Holy One blessed be He and His Shechinah (yichud kudsha brich hu u'Shechintei). For the Holy One blessed be He is the aspect of wisdom and intellect, so to speak, and the Shechinah is the aspect of Malchus and Emunah, as mentioned. And when Emunah unites with the intellect — this is the aspect of the union of the Holy One and His Shechinah. And this is the essential sustaining and completion of all the worlds. And through this are born new intellects in the aspect of conception, suckling, and [mature] intellects (ibur, yenikah u-mochin). That is: through the intellect illuminating into Emunah, one thereby merits to give birth and reveal new comprehensions of knowledge of His exaltedness, blessed be He and blessed be His name. And this is the essential aspect of the deveikus (attachment) that Israel must have to Hashem the Blessed — the aspect of the joining of Knesses Yisrael with her Beloved. For all of Israel — who are the aspect of Knesses Yisrael — are believers the children of believers (ma'aminim bnei ma'aminim). For the root of their souls is from Emunah. And when Hashem the Blessed shines His face to them and they see and attain some comprehension and knowledge and recognition of His divinity, blessed be His name — then Emunah unites with Da'as. This is the aspect of the union of the Holy One and His Shechinah. For through the arousal below, the arousal reaches above — in all the worlds above and above — and in all the worlds above, Emunah is joined with the holy Da'as, so to speak. And this is the aspect of the attachment of Israel to Hashem the Blessed — the aspect of the commandment "u'vo sidbak" ("and to Him shall you cleave"). And even though this deveikus is very precious, even so it is impossible to be constantly attached — for it is impossible for the holy Emunah to constantly receive from holy Da'as. For the "clouds covering the eyes" (ananin d'mechasyin al einin) — which are Eisav and Yishmael, the Kelippos coming from the impurity of the serpent, from the sin of Adam the First, from the Breaking of the Vessels — would overpower, God forbid. For every time one needs to make a holy unification, which is the aspect of deveikus as mentioned, one must first arouse the initial contraction from which comes the drawing of drops of holy Da'as to reveal comprehensions of His divinity, blessed be He. For it is impossible to draw any Da'as except through the initial contraction. And even though through the Breaking the vessels were broken and the lights returned to their place and the contraction was nullified, so to speak — even so it certainly was not entirely nullified, for the reshimu (residual impression) remains, as is known. And therefore every time one needs to reveal His divinity, blessed be He — namely to draw Da'as into Emunah, which is the aspect of unification and union, as mentioned — one must arouse the initial contraction. And therefore one must clarify the clarifications from the Broken Vessels. For through them one can arouse and renew the first contraction — by returning and elevating the broken vessels to their place, whose root is from the first contraction. And because the Sitra Achra and Kelippos cling very greatly to these broken vessels, therefore one must be a very great warrior and hero — whoever wishes to engage in this, to make unifications and to unite the midos — so that heresies should not overpower him. These are the Kelippos called "other gods" (elohim acherim) — the aspect of heresies that cling to the broken vessels. And these are themselves the "clouds covering the eyes" mentioned. Therefore one must guard from them greatly. And even one who is a warrior and knows how to guard himself from them — even so it is impossible for him to be constantly attached without the "clouds covering the eyes" — the heresies — overpowering, God forbid. That is, the Kelippos clinging to the broken vessels that one labors to clarify through the deveikus and unification, as mentioned. And this is the aspect of the prohibition of Niddah. For even in the spiritual union and unifications of the midos, one must guard greatly from the grip of the Kelippos and heresies that come from the Broken Vessels — how much more so in the physical union. For even though the union of Israel is very precious — and through it the souls of Israel are born, and it is the first commandment in the Torah, and through the arousal below the arousal goes above — and one who merits that one's union be in holiness as is fitting, then through this the union of the Holy One and His Shechinah is made. As the Sages of blessed memory said (Sotah 17): "ish v'ishah zachu — Shechinah shruya beineihem" ("a man and woman who merit — the Shechinah dwells between them"). Even so, even one whose union is with great holiness — it is forbidden to be frequent in this, as the Sages of blessed memory said: that Israel should not be frequent, etc. For the arousal of union is from the northern side (tzafon), from which comes the grip of the Sitra Achra, as is known. For in every union one must arouse the initial contraction and clarify the clarifications from the broken vessels in which the Kelippos are gripped. And therefore it is stated in the holy Zohar that the arousal of union must necessarily come from the evil inclination (yetzer hara), whose grip is in the Breaking of Vessels, as mentioned. Rather, Israel with the power of their great strength have the power to subdue their inclination and transform everything to holiness as is fitting. But it is forbidden to be frequent, God forbid — lest the "clouds covering the eyes," the Kelippos, etc., overpower, as mentioned. And all this one must guard and separate — even from the permissible, as mentioned. But when the blood of Niddah is aroused — which is the impurity of the serpent with which Eve was cursed: "b'etzev teldei vanim" ("in pain shall you give birth to children") — this is the blood of Niddah, as the Sages of blessed memory said. Then the union is entirely forbidden. For the blood of Niddah is drawn from the Breaking of Vessels, as is known. And the Breaking of Vessels is the aspect of the breaking and blemish of Emunah — which is the totality of all the vessels — which was broken and blemished until they became heresies and false faiths (emunos kozaviyos). These are the aspect of the blood of Niddah. And then when the blood of Niddah is aroused — namely the heresies and false faiths — the union is forbidden. For then it is forbidden to draw the intellect into Emunah. Because not only will this not rectify Emunah — on the contrary, Emunah and intellect will be further damaged and corrupted through this, in the aspect of "v'tehei nidatah alav" ("and her menstrual impurity shall be upon him"). For in truth at every time that one draws intellect and Da'as into Emunah, one thereby revives and strengthens Emunah. For the essential life of Emunah comes through the intellect, as is known. And this is the aspect of "v'erasich li be-emunah v'yada'at es Hashem" ("and I will betroth you to me in faithfulness, and you shall know Hashem") — for first Knesses Yisrael attaches to Hashem the Blessed through Emunah alone, and afterward "v'yada'at es Hashem" — for afterward Da'as is drawn into Emunah, as mentioned. But it is impossible to draw Da'as into Emunah except when Emunah is pure and holy — for then it has the power to receive the light of Da'as and give birth and reveal through this holy revelations. But as soon as the blood of Niddah is aroused in the woman who fears Hashem — which is the aspect of Emunah — namely when some hardships and heresies begin to disturb one's faith, God forbid — then one is forbidden then to strive to draw Da'as into Emunah. For then one must sit alone and flee entirely from Da'as. That is: not to make use of Da'as at all, and not to join Da'as with Emunah at that time at all. That is: not to want to draw Da'as — to understand and resolve the hardships, inquiries, and heresies that arise in one's mind. For as soon as hardships and heresies, God forbid, arise in one's mind — then one must rely on Emunah alone and strengthen oneself with Emunah alone without any understanding of Da'as. For if one wishes to understand with intellect, then the hardships and heresies — which are the aspect of the blood of Niddah — will overpower the intellect, in the aspect of "v'tehei nidatah alav", and the intellect and Emunah will be entirely nullified, and one will come to complete heresies, God forbid. And this is the severe prohibition of Niddah, which is a very, very severe prohibition, as is known. It greatly multiplies impurity, as is stated in the holy Zohar: "Tres innun d'dachyan Shechinta min alma" etc. ("Three are those who expel the Shechinah from the world"). And one of them is the prohibition of Niddah. For man and woman are in the aspect of Da'as and Emunah, as mentioned. And even though in general the worlds — all of Israel — are in the aspect of Emunah, which is the aspect of Knesses Yisrael, even so it is known that every aspect comprises all the aspects. And therefore within Knesses Yisrael itself — which is the aspect of Emunah — there is the aspect of intellect and Emunah, which is the aspect of man and woman. And when the blood of Niddah is aroused, God forbid — which is the impurity of the serpent — then it is stated: "v'el ishah b'nidas tum'asah lo sikrav" etc. So that the blood of Niddah, God forbid, should not overpower holy Da'as and nullify Da'as and Emunah entirely, and heresies should overpower, God forbid, in the aspect of "v'tehei nidatah alav", as mentioned. For then when the blood of Niddah is aroused — namely the heresies — the essential rectification is that there be separation between Da'as and Emunah. And then one must entirely remove Da'as, and one must rely on Emunah alone. And this is "v'hizartem es bnei Yisrael mi-tum'asam" — that one must separate close to the time of her cycle. For not only must one separate at the time of her Niddah — one must even separate close to the cycle. That is: as soon as one knows that some hardships and heresies — which are the aspect of the blood of Niddah — are beginning to arise in one's mind, immediately one is forbidden to make use of Da'as at all — only to rely on Emunah alone. The summary is that it is forbidden to use one's Da'as except when Emunah is in its place — when Emunah is strong and firm with great strength and there is no doubt or hardship at all. And then when Emunah is strong and firm in truth and wholeheartedness and simplicity with great strength, then one has permission to pursue and desire to attain and know a little of Him, blessed be He, according to one's level — for for this one was created: "bigin d'yishtamoda'in lei" ("in order to know Him"). But as soon as one begins to be entered by some hardships and inquiries — which is the aspect of the blood of Niddah — then one must flee from the intellect entirely, so that the heresies — which are the impurity of Niddah — should not overpower. For idolatry (avodah zarah) defiles like Niddah, as the Sages said. And idolatry is heresies and inquiries — so that they should not overpower, God forbid, the intellect, and Emunah and intellect should not be entirely corrupted, as mentioned. And then one must not make use of the intellect at all — only to rely on Emunah alone. And therefore the essential purification of the Niddah is through water. This is the aspect of what is stated in the said discourse: "v'nafatz maya mi-trei usya v'havu ke-trei mabrei d'Sura" ("and waters will burst from two bones and will be like two scholars of Sura") — that through the waters of Da'as that will be revealed in the future, through this the "clouds covering the eyes" will be nullified. And then he will not need to suspend his attachment. And this is the aspect of the waters of the mikveh — which are the aspect of the waters of Da'as that will be revealed in the future. Through these waters the "clouds covering the eyes" — which are the aspect of the blood of Niddah — are removed. And therefore through these waters the Niddah is purified from her impurity. For through these waters the "clouds covering the eyes" — the heresies mentioned — are nullified. And then Emunah is purified and strengthened as before. And then she can be united with her husband — to receive the intellect and reveal and give birth to comprehensions of His divinity, blessed be He, in the world. And then it will be fulfilled: "v'hayah or ha-levanah k'or ha-chamah" ("and the light of the moon shall be as the light of the sun") — for the blood of Niddah is the aspect of the diminishment of the moon, as is known. And therefore the standard cycle is from month to month — for each month [the moon] wanes and waxes, as is known. And then it will be fulfilled: "ki simalei ha-aretz de'ah es Hashem ka-mayim la-yam mechasim" ("for the earth shall be filled with the knowledge of Hashem as waters cover the sea"). For when Emunah is pure, holy, strong, and one relies on one's Emunah alone without any intellect and without any knowledge at all — then one merits to know Hashem in the aspect of "v'erasich li be-emunah v'yada'at es Hashem" ("and I will betroth you to me in faithfulness, and you shall know Hashem"). Amen and Amen. And see the discourse "Bo el Phar'oh" (Siman 64) regarding the vacated void — where only Emunah is needed, etc., see there. For in truth the vacated void itself is the aspect of Emunah — namely that the intellect is vacated, etc., and nothing remains except the aspect of Emunah, as mentioned. And understand this well. And one who uses intellect alone without Emunah — this is the aspect of the sin of Adam the First who ate from the Tree of Knowledge. And this is the aspect of emitting seed in vain (motzeh zera l'vattalah), God forbid. For one emits the drops of Da'as without the vessel of Emunah — likewise one uses one's Da'as without the vessel of Emunah. Then the drops of Da'as are blemished and the Kelippos grip them, God forbid. And this is the aspect of "Adam Harishon mashuch b'orlaso hayah" ("Adam the First was drawn with his foreskin") (Sanhedrin 38), and as is brought in the sacred writings that Adam the First sinned this sin. For Adam the First blemished this both in the physical and spiritual sense — for in truth they are all one. For one who blemishes this sin in the physical [sense], God forbid, through this one's Da'as is blemished and stripped from Emunah, and one can come to great heresies, God forbid. And from this come all the heretics and deniers — and likewise all those who dispute the true tzaddikim. For through all kinds of blemish of the covenant (bris), Da'as is blemished — for union depends on Da'as, as it is written: "v'ha-adam yada" etc. ("and the man knew") — for from there the drop is drawn, as is known. And the essential blemish of Da'as through the blemish of the covenant is that Da'as is stripped from Emunah. For through the holy union, Da'as is joined with Emunah — and this is the essential completion of Da'as. And on this the Sages of blessed memory said: how does one study Torah in purity? — one marries a woman and afterward studies Torah. For the Torah is the Da'as that one merits through the holy union. And the opposite: one who blemishes the covenant strips Da'as from Emunah, and through this comes to heresies. And therefore generally the adulterous are great heretics (apikorsim) — or they dispute the true and righteous tzaddikim. For this too is the aspect of heresy — for in truth they are one. When one believes in the tzaddikim, one believes in Hashem the Blessed. For it is impossible to believe in Hashem the Blessed without believing in the tzaddikim, as it is written: "va-ya'aminu ba-Hashem u-b'Moshe avdo" ("and they believed in Hashem and in Moshe His servant") — for one depends on the other. And as our Rebbe of blessed memory said: just as Hashem the Blessed certainly exists, so too the tzaddikim certainly exist in every generation. And because they blemished the holy covenant and stripped Da'as from Emunah — this being the aspect of the Breaking of Vessels — their Emunah and Da'as is broken and corrupted. And because of this they came to heresies against Hashem the Blessed and true tzaddikim — and it seems to them that they are great wise men. And they are unwilling to cast aside their turbid and blemished intellect, defiled with the filth of the lust for adultery. And they raise difficulties, God forbid, against Hashem the Blessed or against true and righteous tzaddikim. And all this is because of the blemish of the covenant, as mentioned. And this is what is stated in the holy Zohar: that for the blemish of the drops of the brain there is no teshuvah that avails. And as our Rebbe of blessed memory said explicitly and outright: that in truth teshuvah does avail even for this sin. Rather, the intention [of the Zohar] is that it is difficult for one to return — because one's Da'as is greatly blemished, and when one wants to return, certainly the heresies and confusions will overpower, and because of this one cannot return. But if one truly wants to spare one's soul — to save one's soul from the deepest abyss and below it — one should cast aside and entirely remove one's intellect as if one has no intellect or Da'as at all, and rely on Emunah alone, and believe in Hashem the Blessed and in true tzaddikim — one will certainly merit to return to Hashem, and He will have compassion. "V'el Elokeinu ki yarbeh lisloach" ("and to our God, for He will abundantly pardon") — Amen and Amen. For the essential teshuvah for the blemish of the covenant is that one strengthen and fortify oneself with all one's might, and pray and beseech Hashem the Blessed greatly with many prayers and supplications — that one merit perfect Emunah. For the essential blemish is in Emunah. Therefore the essential rectification is through Emunah. And the essential thing is to cast aside one's intellect entirely as if one has no intellect at all, and to strengthen oneself with perfect Emunah alone in Hashem the Blessed and in the tzaddikim — in the ultimate simplicity, in the manner of the ordinary people who have perfect Emunah without any wisdom at all. Then one will merit to rectify all one's blemishes — certainly without doubt — and will merit complete teshuvah. Amen. And this is the aspect of what our Rebbe of blessed memory wrote in the said Torah: that it is impossible for the tzaddik to always be attached to Hashem the Blessed, and he must necessarily be suspended sometimes. For sometimes the suspension of Torah is itself its fulfillment — so that the "clouds covering the eyes" should not overpower, God forbid, and his attachment be entirely nullified etc., as is explained there, see there. That is, as mentioned: the attachment to Hashem the Blessed is the aspect of the union of the Holy One blessed be He and His Shechinah — the aspect of the joining of Da'as with Emunah, as mentioned. And likewise every person — at every time he engages in Torah and service, he makes unifications according to his level — as we say before every commandment and Torah engagement: "L'shem yichud kudsha brich hu u-Shechintei" etc. ("For the sake of the unification of the Holy One blessed be He and His Shechinah"). And all the unifications are in the aspect mentioned above — the aspect of the joining of holy Da'as with holy Emunah. But the adversarial force and the Kelippos that cling to the sparks being clarified from the Breaking of Vessels — through the unifications made through Israel's service — they greatly overpower in this person who labors to clarify them through his service. This is the aspect of the unifications mentioned. Therefore when one engages some hours in Torah and service, one's brain grows weary and becomes confused — and all kinds of confusion in the world all come from the aspect of the "clouds covering the eyes" mentioned. These are the aspect of heresies, blemish of Emunah — and from them all kinds of confusion of Da'as in the world are extended and produced. Therefore when a person sees that his brain has become confused from his service — from engaging some hours [in Torah] — he must necessarily give rest to his brain and suspend his service and sleep a bit, or engage in idle conversation with people and the like. For this too is the aspect of sleep, as I heard from our Rebbe of blessed memory. And then during sleep and suspension — which is also the aspect of sleep — one's brain is removed, nullified, and included in the holy Emunah, in the aspect of "chadashim la-bekarim rabbah emunatecha" ("new each morning — great is Your faithfulness") — as our Rebbe of blessed memory said in the Torah "Ashrei Ha-Am" which speaks of sleep (Siman 35), see there. That is: then during sleep and suspension one makes no use of one's brain at all in the service of Hashem, and only Emunah remains — for Emunah always remains. For all upright Jews — even during the hours they are suspended and not engaged in the service of Hashem — even so their Emunah is always strong. And therefore the suspension is a great benefit for one. Because seeing that one's brain begins to become confused — and confusion is drawn from the aspect of the blemish of Emunah and heresies, as mentioned — therefore one must necessarily entirely suspend one's Da'as. And therefore one must necessarily suspend somewhat from one's service — in order to interrupt and suspend the unification being made through one's service. In order to suspend for a time the joining of Emunah with Da'as — which is the aspect of unification. For during the confusion that is drawn from the "clouds" mentioned — which are the aspect of heresies — it is forbidden to make use of Da'as at all. And then one must necessarily be suspended, and the suspension is the aspect of sleep. For then one is included only in Emunah alone — for then one must revive oneself only with Emunah alone, which is the aspect of sleep and suspension, as mentioned. And then one's intellect and brain are renewed within Emunah in the aspect of "chadashim la-bekarim rabbah emunatecha" — and one merits afterward a new brain to return to begin one's service with greater strengthening and greater enthusiasm. As one can see with actual experience: a person who engages a bit in Torah and service of Hashem — when he is suspended a bit and engages in idle conversation and the like — then afterward he returns to his study and service with greater desire and greater vitality. And therefore a person must chart his path when engaging in the service of Hashem and Torah: to be suspended sometimes when his brain grows weary, so that his brain should not be entirely nullified, God forbid. For the suspension is the sustaining of the Torah — in the aspect of: "the suspension of Torah is itself its fulfillment" (betulah shel Torah zohu kiyumah). For the suspension a bit is like sleep, which is a relief for the brain, as mentioned. [Niddah, Halacha 2] connects to Halachos of Vows (Nedarim), Halacha 2; Halacha 4 to Halachos of Giluach, Halacha 4, Aois 15; Halacha 5 to Halachos of Giluach, Halacha 5, Aois 6. Based on the discourse "Ki Seitzei la-Milchamah" etc. in Likutay Tinyana, Siman 82 — see the entire discourse there in brief. It is written: "achor v'kedem tzartani" ("You have hemmed me in behind and before") — this is the aspect of in-order and out-of-order. "Before" (kedem) is the aspect of in-order, the aspect of aleph-bais in order. "And behind" (v'achor) is the aspect of tav-shin-reish-kuf (Tashrak) — out of order. And this is the aspect of Adam and Chava — in-order and out-of-order — the Tetragrammaton in the spelling of alephs (milui alephin) equals in gematria mah [45] = Adam. And Chava is the aspect of Malchus, etc. And this is what we see: that sometimes things go for a person out of order. For the completeness of all things is only when they are connected and united with Him, blessed be He. For the completeness and fullness is the vitality — for a limb from which vitality has withdrawn is called "deficiency." And the vitality is the brain and the intellect, as it is written: "ha-chochmah techayeh" etc. ("wisdom gives life"). And wisdom (chochmah) is the aspect of mah — koach mah (potential of nothingness), etc. It turns out: this aspect of Malchus — Chava — when she is connected to Adam, to the aspect of mah, meaning to the Holy One blessed be He, then she has completeness, etc. And this is: "la-Hashem ha-aretz u-melo'ah" ("the earth is Hashem's and its fullness"). When the earth — namely the aspect of Chava, Malchus — is connected to Hashem, then she is in her fullness and completeness. And one who detaches the aspect of Chava, Malchus, for himself — who says "ana emloch" ("I will reign") — thereby divides and separates her from the Holy One blessed be He. Then she is not complete — for her essential vitality is mah, namely the intellect, as mentioned. And when one detaches Malchus for oneself, then things go out of order for one. For one is within the aspect of out-of-order, namely Malchus-Chava-Tashrak. But when this aspect of Chava is connected to Adam — to the Holy One blessed be He — then things go in order. For "b'asar d'is dechur, nukbei lo isdakar taman" ("where there is male, the female is not mentioned there"). It turns out: the aspect of Chava out-of-order is nullified through Adam in-order. And the aspect of in-order is called yud, etc. And when one detaches the dalet for oneself, etc., then it becomes out-of-order for one — dalet-vav-yud, etc. One should do teshuvah and humble oneself and be in the aspect of mah, etc. And then Chava returns to the aspect of Adam, to the aspect of mah — and becomes in-order — the aspect of "achor v'kedem", etc. And the essential teshuvah is in the month of Elul — in the forty days when Moshe went up to receive the second Tablets. And he made a trodden path for teshuvah — to return and bring back the aspect of out-of-order to the aspect of in-order. For this is the essential aspect of teshuvah, as is understood from the said discourse. And Moshe connected himself even to the lowest of Israel, etc. Also at each and every ascent he found the Name of Hashem the Blessed there. And this is the aspect of Chirik and Segol, etc., the aspect of "v'sakosi kafi" etc. ("and I will cover you with My hand") and "v'ra'isa es achorai" etc. ("and you shall see My back"), etc. — see the entire discourse there and understand well, for it is very very deep. And this is the aspect of the mikveh that purifies from all impurities. For all kinds of impurity — and especially the impurity of Niddah — are drawn from the impurity of the serpent through the sin of Adam the First. Through this he drew impurity into the world. And the essential sin was that he drew the aspect of Chava, Malchus, for himself and did not connect her to Hashem the Blessed — and said "ana emloch". For this was the essential counsel of the serpent, as it is written: "vi'hiyisem ke-Elokim" etc. ("and you shall be like God") — meaning that if they ate from the Tree of Knowledge they would be like God, as Rashi explained: creators of worlds like Him. And this is the aspect of "ana emloch". For they listened to his evil counsel in order to be like God — namely that they themselves could create worlds and reign and rule — the aspect of "ana emloch". For Elokim is a term of rulership and kingship, as is known. And for this reason the serpent went to Chava first — because Chava is in the aspect of out-of-order, as mentioned. Therefore he gripped her more and incited her to detach the aspect of Malchus out-of-order for herself — namely to separate it from Hashem the Blessed. And afterward she incited Adam as well until he also ate and also separated himself from Hashem the Blessed from the aspect of in-order, and fell to the aspect of out-of-order — because he wanted to be like God, to reign himself, the aspect of "ana emloch", the aspect of "vi'hiyisem ke-Elokim" as mentioned. And because they then fell to the aspect of out-of-order and their vitality was removed from them — the aspect of "ki b'yom achalcha mimenu mos tamus" ("for on the day you eat of it you shall surely die") — because of this all impurities flow, coming from the impurity of the serpent who cast impurity into Chava. For the vitality from Hashem the Blessed is the holiness — for wisdom (chochmah), which is vitality, is called "holy" (kodesh), as is known. And when the vitality — which is wisdom, which is holiness — was withdrawn, impurity flowed in its place. And therefore she was then cursed with the blood of Niddah — which is the strengthening of the impurity through which she is separated from her husband, and the aspect of out-of-order is separated from the aspect of in-order, Chava from Adam. For she brought this upon herself — by saying "ana emloch" and separating the aspect of out-of-order for herself. Therefore it is impossible to become purified from the impurity except through the waters of the mikveh — which are the aspect of the waters of Da'as, the aspect of "ki mala'ah ha-aretz de'ah es Hashem ka-mayim la-yam mechasim". And through this — that a person enters the mikveh and becomes covered and concealed therein — one thereby nullifies oneself in the aspect of mah, in the aspect of ayin (nothingness), as if one is not in the world at all. And one is included in the aspect of mah — which is the aspect of Adam, the aspect of wisdom — which is the aspect of the waters of the mikveh, the aspect of wisdom and Da'as, as mentioned. For the waters are in the aspect of "before" (kedem) — in-order. For the waters preceded the world. And the beginning of the order of creation — which is the aspect of aleph-bais in order — began from them. Therefore when one enters the waters and becomes covered and concealed in the waters — one is included and nullified into the aspect of mah, the aspect of wisdom, the aspect of "before," the aspect of in-order. And all the impurities drawn from the aspect of out-of-order — the aspect of "ana emloch" — are nullified into the aspect of in-order, the aspect of wisdom, the aspect of holiness. And therefore through the mikveh one is purified from all kinds of impurity in the world. For all kinds of impurity come from the aspect of out-of-order — the withdrawal of vitality of holiness, etc., as mentioned. And through immersion in the mikveh, the out-of-order is included and nullified into the aspect of in-order — which is the waters of the mikveh, as mentioned. And through this one rises from impurity to purity, as mentioned. And this is the aspect of the forty se'ah of the mikveh — corresponding to the forty days of receiving the Second Tablets. During which Moshe Rabbeinu made a trodden path for teshuvah — to return and bring the aspect of out-of-order back to the aspect of in-order. This is the essential aspect of teshuvah, as is understood from the said discourse. And this is what is brought in the holy Zohar: that teshuvah is tashuv-heh — to return the lower heh to its place. That is: to return the lower heh, which is the aspect of Malchus-Chava out-of-order, to return and bring it back to its place — to the aspect of the first three letters which are aleph-bais in order, as is known. And therefore the waters of the mikveh only purify when they are on the ground specifically. For the essential [power of] the mikveh is in the aspect of mah, the aspect of lowliness, as mentioned. Therefore they must be within the earth specifically — which is the aspect of lowliness. For "waters only flow to the low" — namely to one who is humble and lowly. For the waters are the aspect of Da'as, as mentioned — and the essential Da'as comes from the aspect of mah, which is the aspect of lowliness. Therefore they only flow to the low. And this is what the Sages of blessed memory compared the Torah — which is Da'as — to waters in regard to lowliness, and said: "mah mayim ein yordin ela el ha-namuch — af divrei Torah" etc. ("just as water only flows to the low — so too words of Torah") etc. — as mentioned. For in truth they are all one. For the waters — which are the aspect of Da'as, the aspect of Torah — only flow and go to the low: to one who is low in one's own eyes, in the aspect of mah. For the essential Da'as is the aspect of mah, as mentioned. And this is the aspect of "la-Hashem ha-aretz u-melo'ah" brought in the said discourse: "la-Hashem ha-aretz" specifically — that is, one who makes himself like dust and earth — it is specifically one who is connected to Hashem, the aspect of mah, Adam, Da'as, as mentioned. Then one is "u-melo'ah" — in fullness and completeness, etc., as explained there. And this is the aspect of "melo kol ha-aretz kevodo" ("the whole earth is full of His glory") — "melo kol ha-aretz" specifically: one who is like earth and dust — it is specifically one who is full of His glory, blessed be He, in the aspect of "eshkon es dach" etc. ("I dwell with the contrite"). For when one has pride, God forbid, Hashem the Blessed is not with one — for "ein ani v'hu yekholin la-dur" ("I and he cannot dwell together"), as the Sages of blessed memory said (Sotah 4). And therefore the waters of the mikveh only purify when on the ground specifically — for the essential purification [comes] through the aspect of mah, the aspect of lowliness, the aspect of earth, as mentioned. And therefore the formation of the mikveh must be by Heaven and not by human hands. For all the works of Hashem the Blessed are in the aspect of in-order. And all the works of the lower beings are in the aspect of out-of-order. For all the worlds, in comparison to Hashem the Blessed, are in the aspect of out-of-order — compared to Him, blessed be He. And because through the mikveh the aspect of out-of-order must be nullified into the aspect of in-order, therefore the formation of the mikveh must be by Heaven specifically — which is the aspect of in-order — so that it should have the power to purify. That is: to nullify through the mikveh the aspect of out-of-order into the aspect of in-order, as mentioned. And therefore spring water (mei ma'yan) is more important than a mikveh of rainwater. For the rain that falls from the sky to the earth — because it has passed through the atmosphere of this world, which is the aspect of out-of-order — therefore: even though when it falls upon the earth into a pool dug in the earth, they are in the aspect of in-order because they have descended to the low place, to the aspect of lowliness and mah, as mentioned — even so, spring water is more important than them. Because spring water issues and flows from its source — from a well of living waters, from the source of Da'as — and is adjacent to the earth from its source and the atmosphere of the world has not dominated it. Therefore it is more connected to the aspect of in-order. For the waters kept within the power of the earth's soil — in every place where one digs and finds water — these waters are the aspect of the drawing of divine vitality, which is the aspect of Da'as, that revives the earth and all within it. And this is the aspect of "la-Hashem ha-aretz u-melo'ah" — for the waters fill, complete, and revive the earth and all upon it. For the waters are the aspect of the drawing of His vitality, blessed be He, as mentioned. And therefore a well of living waters (be'er mayim chaim) is very precious. For wherever living spring water is found — through this a well is opened above, and His divinity, blessed be He, is thereby revealed, as is brought in the sacred writings. For the waters of the wells that are revealed within the earth are the aspect of the drawing of His vitality, blessed be He, as mentioned. And when a well is revealed — His vitality, blessed be He, is revealed, so to speak — for He, blessed be He, revives them all. And therefore the First Fathers — who began to reveal His divinity, blessed be He, in the world — were always engaged in digging wells. For they began to reveal His divinity, blessed be He, in the world. Therefore they dug wells — which are the aspect of the revelation of His divinity, blessed be He, that He revives them all, as mentioned. And therefore the Philistines struggled to block up the wells, as it is written: "v'chol ha-be'eros asher chafru b'yemei Avraham aviv sitmum Pelishtim va-yemale'um afar" etc. ("and all the wells that they dug in the days of his father Avraham, the Philistines stopped up and filled them with earth"). For they wanted to corrupt the rectifications of the revelation of His divinity, blessed be He, that Avraham Avinu had drawn into the world through the digging of the wells. And Yitzchak strengthened and redug them, as it is written: "va-yashav Yitzchak va-yachpor es ha-be'eros" etc. ("and Yitzchak returned and dug the wells"). And therefore the essential beginning of the drawing close of Israel to their Father in Heaven is through immersion in the mikveh. For all who wish to go from impurity to purity must immerse in a mikveh. And likewise Israel before the giving of the Torah was required to immerse in a mikveh — which is the aspect of the mikveh of Shavuos. And likewise a convert who comes to convert and wishes to enter the holiness of Israel must immerse in a mikveh. For the essential drawing close of Israel to Hashem the Blessed is the aspect mentioned above: to connect and bring close the aspect of out-of-order to the aspect of in-order — which is the aspect of the joining of Knesses Yisrael with her Beloved, the aspect of the drawing close of Israel to their Father in Heaven. And this is accomplished through immersion in the mikveh — through which they are concealed and covered from the appearance of this world entirely, and are included in Ein Sof, in the aspect of mah, the aspect of wisdom, the aspect of Adam in-order. And therefore the mikveh saves from all troubles, as our Rebbe of blessed memory said elsewhere: the aspect of "mikveh Yisrael Hashem moshi'o b'eis tzarah" ("O hope of Israel, Hashem, His savior in time of distress"). For all troubles, God forbid, come from the aspect of out-of-order — through which things go out of order for one and one has some pain, God forbid. And through immersion in the mikveh — through which the aspect of out-of-order returns to the aspect of in-order — thereby all troubles are nullified. For the aspect of out-of-order is nullified and is included within the aspect of in-order — and everything becomes in-order, as mentioned. And this is "mikveh Yisrael Hashem" — for the mikveh is the aspect of in-order, which is the aspect of Heh, the aspect of the Tetragrammaton in the spelling of alephs (milui alephin), as mentioned. And through this He saves in time of distress, as mentioned. And this is what the Sages of blessed memory said on this verse: "mah mikveh metaher es ha-tamei'm — af ha-Kadosh Baruch Hu metaher es Yisrael" ("just as the mikveh purifies the impure — so too the Holy One blessed be He purifies Israel"). For they are all one — for the waters of the mikveh are the aspect of the waters of Da'as, which are the aspect of the drawing of the vitality of the Holy One blessed be He, so to speak, the aspect of in-order. Through this is the essential purification — for everything becomes in-order, as mentioned. Amen and Amen. [End of Mikvaos, Halacha 1]