הכשר כלים ד

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.

And this is the dimension of the prohibitions that cannot be nullified even in sixty — such as all important things: a creature [briyah], a significant cut of meat fit for honour [chaticha ha-reuyah l'hiskaved], a thing of importance, and a thing counted by number. And similarly severe prohibitions such as idolatry and chametz on Pesach — which are forbidden in any quantity and are not nullified in sixty. This is the dimension of what is written there at the end of the Torah discourse: that there are wicked people whom it is forbidden to draw close — for the divine fire of judgment cannot subdue the evil within them. As is said of them: "their ways prosper at all times, Your judgments are far above out of their sight" [Psalms 10:5] — for they prosper so greatly in this world and are so prominent and great that the divine judgment cannot subdue and nullify their evil. Therefore they are not nullified in sixty.

And this is the dimension of all important forbidden things that cannot be nullified — for these are the dimension of the great and important wicked ones — the prominent and wealthy great ones of this age who, because of our sins, all the honour and prominence are with them and their hour is smiling upon them. Of them is said: "their ways prosper at all times, Your judgments are far above out of their sight" — they succeed so greatly and are so prominent in this world that the divine fire of judgment cannot subdue and nullify their evil — therefore they are not nullified in sixty.

And this is the dimension of: one may not intentionally nullify a prohibition from the outset — for even the wicked who may be drawn close — the dimension of prohibitions that can be nullified — it is forbidden to go forcibly and take them against their will and subdue them and include them in the holy. As is said regarding this: "I have adjured you... if you awaken or arouse the love before it desires" [Song of Songs 2:7] — for there must be some awakening from below [it'aruta d'litata]. And as is understood from the Shivchay HaAri [Praises of the Ari] regarding the story of how he drew close his disciples — see there. And this is the dimension of: one may not intentionally nullify a prohibition from the outset — for it is forbidden to draw close someone forcibly without their own awakening and desire.

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 therefore in truth this matter of drawing souls close to God is something very hard and heavy. Yet despite this it is obligatory — for every Jew is obligated to engage in this. As is explained in the Torah essay "for He who has compassion will lead them" — every person is obligated to engage in this, for this is the dimension of populating the world — that the world should be inhabited by people who have true knowledge to know God and to draw others out of sin. But who can know how to conduct oneself in this, and whom to draw close and whom not?! Therefore our only strength is in the mouth — in prayer and supplication — to pray to God to guide us in this holy work of drawing close souls.

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 dimension of: "and Moshe assembled" [Exodus 35:1] — and warned them regarding the work of the Mishkan. And before this he warned them regarding the observance of Shabbas — to teach that the work of the Mishkan does not override Shabbas, as our Rabbis of blessed memory said [brought in Rashi's commentary, Exodus 35:1]. And at first glance it is difficult — from where would it enter one's mind that the work of the Mishkan overrides Shabbas? For no commandment that is not time-bound overrides Shabbas! But the matter is: the work of building the Mishkan and its vessels is in the dimension of building the Holy Palace [Heichal haKodesh] mentioned in the Torah discourse — for through the building of the Mishkan the Shechina rested upon Israel and Israel drew close to their Father in Heaven. And it might have seemed that this holy work of drawing close souls should override everything — even Shabbas. Therefore Moshe warned them: the work of the Mishkan does not override Shabbas.

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.

For the essential rectification of the Holy Palace — the drawing close of souls — is through Shabbas, which is the dimension of the holiness of the true Tzaddik. And the way of the Holy Palace's construction must be slowly and gradually — "little by little I will drive them out from before you until you have increased" [Exodus 23:30]. Not by force, not by compelling the hour. For the Sitra Achra cannot be eliminated all at once — it must be removed bit by bit, gradually, with patience, through the holiness of Shabbas and the power of the Tzaddik. And therefore the building of the Holy Palace does not override Shabbas — for the essential power and rectification is through Shabbas.

And this is the allusion that it is forbidden to force the hour [lidchok es ha-sha'ah] — as is understood from his words of blessed memory in several places. And even though the building of the Holy Palace is of the greatest value — for this is the essential honour and greatness of God — nevertheless it is forbidden to force the hour. As it says: "you will not be able to finish them quickly" [Deuteronomy 7:22] — it is impossible to eliminate and uproot the Sitra Achra and the husks all at once. "Little by little I will drive them out from before you until you have increased and inherited the land" — therefore the essential rectification is through the dimension of Shabbas and the Tzaddik's holiness — slowly, gradually, with the devotion of the assembled community moving together as one.

[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 this is the dimension of the blemish of Nadav and Avihu who offered a strange fire on the day the Mishkan was dedicated — which is the dimension of the Holy Palace. For they were very great and awesome righteous ones, as our Rabbis of blessed memory said. And because they saw the great evil being done in the world — that even after all the wondrous signs and wonders that Moshe and Aharon had performed, and after Moshe had given Israel the Torah with such awesome signs — despite all this the Mixed Multitude had strengthened themselves and caused so much damage. Therefore they thought: now that the Mishkan has been erected and the Shechina has descended to Israel and a wondrous repair has been made in all the worlds — surely now the hour has come to completely eliminate all the evil all at once and draw all souls into holiness. And therefore they offered the strange fire — they tried to force the completion of the Holy Palace.

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.]

But they erred in this — for the evil cannot be eliminated all at once, but only little by little. And the offering of the strange fire was the error of forcing the hour — even for the greatest holy purpose. And therefore God did not accept their offering and they died. For even the greatest holy purpose cannot justify forcing the divine timetable — and the essential building of the Holy Palace must follow the divine pace: little by little, through Shabbas and the devotion of each generation.

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 on Yom Kippur — which is the essential rectification of the Holy Palace — the Kohen Gadol enters the inner sanctuary, to the place of the Ark — where the essential inwardness of the holiness of the Holy Palace resides. For on that day all Israel repent and are forgiven all their sins and all draw close to God. And therefore when He commanded regarding the service of Yom Kippur, He began: "after the death of the two sons of Aharon" [Leviticus 16:1] — for the essential service of Yom Kippur — the rectification of souls, the building of the Holy Palace — is through the death of the great righteous ones, the dimension of the sons of Aharon. For the death of the righteous ones is itself the atonement and the rectification — for through their departure from the world they elevate all the souls that they had gathered and drawn close during their lives. And this is the supreme meaning of Yom Kippur: not forcing the hour — but through the holiness of the Tzaddik's life and death, drawing all souls gradually and completely into the Holy Palace.

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.

"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.

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.

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 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.

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.

Lo Yilbash — Prohibition of Cross-Dressing

Lo Yilbash, Halacha 1

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."