כבוד רבו ות"ח ב

Character — The Aleph Bet Book of Traits — Sefer Hamidos

Just as it is a mitzvah to teach one's son, so too it is a mitzvah to teach one's grandson, as it says, "And you shall make them known to your sons and your sons' sons" etc.

Based on the ma'amar "Vayehi mikaitz — Hashem Elokai gadalta me'od" etc., in the first volume of the Likutay, Torah 57; see there the entire ma'amar.

And the general principle: one must guard the zikaron [memory/remembrance] very much — that is, l'adbaka machashavta b'alma d'asei [to attach one's thought to the World to Come] etc. And in order to guard the zikaron, one must guard oneself from falling into the aspect of ra ayin [the evil eye/stinginess/jealousy], which is the death of the nefesh, which is the aspect of shikchah [forgetfulness] etc. And one must also guard the eye from the power of the medameh [the imaginative faculty]. And even one who is not of evil eye must guard himself from this etc.

The Stories of Rabbi Nachman of Breslov and Saba Yisroel And the power of the medameh comes through the sin of lashon hara [evil speech]. For the power of the medameh is the power of animality — that is, animalistic desires etc. And this power of the medameh was created on erev Shabbos at twilight (bein hashmashos), before the day became sanctified etc. And therefore it rests upon those who study halachos etc. And therefore, when they innovate in the Torah, their innovation is pleasant and accepted — for their innovations are drawn from the power of the medameh etc. However, the evil outweighs the good, and therefore their innovations cause harm to livelihood (parnasah) etc.

Outpouring of the Soul

And to subdue the power of the medameh is through the aspect of yad [hand] — that is, the aspect of simchah [joy], which is the aspect of musical instruments that are played with the hand. Through this, nevuah rests upon the nevi'im etc. For melody with musical instruments — this is the aspect of clarifying the good spirit, the spirit of nevuah, from the evil spirit, from the spirit of sadness etc.; see there all this well.

The Fires of Israel

And Avshalom, who had an evil eye — for his eye was evil toward the greatness of his father — therefore he blemished the zikaron as mentioned above; therefore he did not leave behind a male son (ben zachar). And therefore the Egyptians, who are the aspect of the medameh, the aspect of Par'oh etc. — therefore they decreed against the males specifically, which is the aspect of zikaron that is blemished through the power of the medameh, which is the aspect of Par'oh and Egypt. Therefore they decreed, "Every son that is born, into the river you shall cast him" (Exodus 1:22) etc. And Yosef subdues the medameh etc., in the aspect of "And Yosef shall place his hand upon your eyes" (Genesis 46:4) etc. See there all this well. And this is the aspect of "And you shall make them known to your sons and your sons' sons." The Torah warned us to teach our sons Torah. And the primary obligation is only to learn with the male son (ben zachar) alone — for with his daughter it is forbidden to learn, as our Sages of blessed memory said. Only with the male son is there an obligation to learn Torah with him. For the Torah is the aspect of the aforementioned zikaron — that is, l'adbaka machashavta b'alma d'asei, which is the essence of the Torah. For the entire purpose of the giving of the Torah and its mitzvos to us is only for this — that is, for the sake of the World to Come, so that we should merit and live and inherit the World to Come. For "the reward of Torah and mitzvos in this world — there is none" — only for the World to Come, which is a world that is entirely good and long. It turns out that everyone who engages in Torah and mitzvos is attaching his thought to alma d'asei, which is the aspect of the aforementioned zikaron. And therefore the Torah warned us very much not to forget any of the words of the Torah, as it is written, "Lest you forget the things that your eyes saw etc. the day you stood before Hashem your G-d at Chorev" (Deuteronomy 4:9-10). And as it is written, "And you shall remember all the mitzvos of Hashem" (Numbers 15:39) etc. For the primary thing is the zikaron, which is the aspect of l'adbaka machashavta b'alma d'asei — through which comes the primary fulfillment of the Torah and mitzvos. For when one guards the zikaron well and attaches his thought to alma d'asei and remembers well alma d'asei, he will certainly not be drawn after the desires of his heart. And he will certainly engage only in Torah and mitzvos all his days. And therefore one must learn Torah with the male son specifically. For the male son is the aspect of zikaron as mentioned above — for Avshalom did not leave a male son because of this: because he blemished the zikaron. It turns out that a male son is the aspect of zikaron. Therefore his father must learn Torah with him — for the Torah is the aspect of the aforementioned zikaron. And his father must introduce and make known the Torah, which is the aspect of zikaron — the aspect of l'adbaka machashavta b'alma d'asei — to make this known to his male son, who is also the aspect of zikaron, as mentioned above. And therefore, even though this obligation is incumbent upon every single Jew — to teach Torah to students, even those who are not his sons, as our Sages of blessed memory said, and as is explained there in the Shulchan Aruch — even so, upon his father the obligation rests most to make known the Torah to his son and his grandson, as it is written, "And you shall make them known to your sons and your sons' sons." For upon his father the obligation rests to clarify and purify the da'as of his son — to bring him out from the power of the medameh and to bring him to the zikaron of kedushah that one merits through the subduing of the medameh, as mentioned above. For this obligation of birur hamedameh — through which one merits the aforementioned zikaron — this obligation rests upon his father most of all. And for this reason a person is greatly warned to sanctify himself at the time of marital relations — to subdue the power of the medameh, which is the animalistic desires, and to clarify the good spirit from the broken spirit, from the spirit of sadness. For the tikun habris [rectification of the covenant] is the aspect of ruach [spirit], as Rabbeinu of blessed memory wrote elsewhere, in the aspect of "and the spirit of no man rose up anymore" (Joshua 2:11) — which is the aspect of Yosef who guarded the bris, about whom it is said, "a man in whom is the spirit of G-d" (Genesis 41:38). And therefore the primary birur hamedameh is through Yosef, who is the aspect of sh'miras habris [guarding the covenant]. And when one guards the bris and subdues the animalistic desires, which are the aspect of the medameh, then one merits zikaron, which is the aspect of a ben zachar, as mentioned above. For then one merits drawing a neshamah from sitra didchura [the male side], which is the aspect of zikaron that is made through birur hamedameh and the subduing of the power of the medameh, as mentioned above. And this is the aspect of: "One who wants his children to be males should gladden his wife with a matter of mitzvah." Simchah is the aspect of the subduing of the medameh, which is the aspect of the spirit of sadness, as is explained in the aforementioned ma'amar. For simchah is the aspect of tikun habris. And therefore through this one merits male children — for through the rectification of the medameh, one merits zikaron, which is the aspect of a ben zachar, as mentioned above. And therefore the primary time for marital relations is at night after chatzos [midnight]. For at night is the time of the deposits of the spirits (pikdonos haruchos), and then one clarifies the good spirit from the evil spirit — which is the aspect of a holy union to clarify the good from the evil. And the primary is after chatzos, when the harp of David awakens and plays — which is the aspect of subduing the medameh, the aspect of clarifying the good spirit from the evil spirit, from the spirit of sadness. In the aspect of "I recall my melody at night; with my heart I commune, and my spirit searches" (Psalms 77:7), as is explained at the end of the aforementioned ma'amar; see there. And therefore the primary union is on leil Shabbos [Friday night]. For on Shabbos the medameh is subdued — for it was created on erev Shabbos at twilight and the day became sanctified upon it — and then "all the workers of iniquity shall be scattered" (Psalms 92:10). For it rests upon those who study halachos, which are the aspect of the six orders of Mishnah — the aspect of asur and mutar, kasher and pasul, tamei and tahor — which are the aspect of the six weekdays, as is known. And there is the primary hold of the medameh — that is, in the evil that is mixed in there, which is the aspect of asur and tamei etc. And therefore one needs great exertion during the six weekdays to clarify the good from the evil, the kasher from the pasul, the tahor from the tamei etc. — in order to subdue the medameh etc. And "one who toiled on erev Shabbos shall eat on Shabbos" (as our Sages of blessed memory said; see there). For through this one merits the kedushah of Shabbos, when the medameh is completely nullified — for then, on Shabbos, "all the workers of iniquity shall be scattered." For on Shabbos there is no dominion whatsoever for the power of the medameh — for it rests only upon those who study halachos, which are the aspect of the six weekdays, as mentioned above. But on Shabbos it has no hold whatsoever — for then it is entirely holy, entirely good. And therefore the primary union is on leil Shabbos specifically — for then one can merit zikaron, which is the aspect of a ben zachar, as mentioned above. And this is the aspect of zikaron that is spoken of in connection with Shabbos, as it is written, "Remember (zachor) the day of Shabbos to sanctify it" (Exodus 20:8). "Zachor" specifically. Shabbos, which is the subduing of the medameh, is the aspect of zikaron — the aspect of l'adbaka machashavta b'alma d'asei, as mentioned above. For Shabbos is a semblance of the World to Come. And this is the aspect of "Remember it (zachreihu) from the first day of the week" [i.e. remember Shabbos starting from Sunday]. For Shabbos is the aspect of the World to Come, and the six days of action are the aspect of this world. And therefore we are warned to remember the day of Shabbos from the first day of the week, as our Sages of blessed memory said: "Remember it from the first day of the week." "Zachreihu" specifically — that is, to guard the zikaron well, which is l'adbaka machashavta b'alma d'asei — that is, to remember the World to Come, which is the aspect of Shabbos — "from the first day of the week" — that is, in this world. That is, to guard the zikaron well, l'adbaka machashavta b'alma d'asei, which is the day that is entirely Shabbos, as mentioned above. Also, the primary zikaron is through the rectification of the eye (tikun ha'ayin) — through guarding oneself from ra ayin and also guarding the eye from the power of the medameh, as is explained in the aforementioned ma'amar. And Shabbos is the aspect of tikun ha'einayim [rectification of the eyes]. For Shabbos is shin-bas [the letters shin and bas]: shin is the three colors of the eye, and bas is bas ayin [the pupil, literally "daughter of the eye"], as Rabbeinu of blessed memory wrote many times. And therefore our Sages of blessed memory said: "A large step takes away one five-hundredth of a person's eyesight, and it is restored to him through the kiddusha d'vei shimshi [the Kiddush of Shabbos eve]." It turns out that on Shabbos the light of the eyes is rectified. And this is the aspect of the cup of Kiddush, about which our Sages of blessed memory said that one must set his eyes upon it. For then the eye is rectified, as mentioned above — "and it is restored to him through the kiddusha d'vei shimshi." And therefore on Shabbos one merits zikaron and the medameh is subdued — for the zikaron depends on tikun ha'einayim, in the aspect of "and as a remembrance between your eyes" (Exodus 13:9), as mentioned above in the aforementioned ma'amar. And the primary tikun ha'einayim on Shabbos is through the Kiddush, as mentioned above. And therefore the Kiddush contains seventy words (ayin taivin) [ayin also means "eye"] — for the Kiddush is the rectification of the ayin. And this is: "Remember the day of Shabbos to sanctify it" — "Remember it over wine." For through the wine of Kiddush, which is the rectification of the eye — through this one merits the aforementioned zikaron. And therefore yayin [wine] has the numerical value of ayin [eye; also = 70] — for it is the rectification of the eyes, as mentioned above. For through the Kiddush, one draws the kedushah of Shabbos, which is the aspect of alma d'asei — the aspect of l'adbaka machashavta b'alma d'asei — and one pushes away the medameh that clings during the six weekdays. And therefore it is the rectification of the eye, the aspect of the aforementioned zikaron, the aspect of "remember it over wine." "Zachreihu" specifically, "over wine" specifically — for through the Kiddush one merits zikaron, as mentioned above. And this is the aspect of ben and ben haben, the aspect of "And you shall make them known to your sons and your sons' sons." For every single person of Israel must sanctify himself with the sanctity of the bris, in order that he should merit clarifying the zikaron — the aspect of a ben zachar — to clarify the power of the medameh, as mentioned above. And one must clarify the zikaron, which is the aspect of ben zachar, through clarification after clarification (beirur achar beirur). For to merit the zikaron, one must subdue and break two things: that is, to break the aspect of ra ayin, and afterwards to break the power of the medameh, as mentioned above — which is also a blemish of the eyes, as mentioned above. And these two klipos are the aspect of the two clouds (trein ananin) that cover the eyes — which are the aspect of the orlah that covers the holy bris. They are two klipos that are subdued through the cutting of the orlah and the priah [uncovering]. For the cutting of the orlah is the aspect of cutting away and subduing the ra ayin, which is completely evil — and this is the aspect of milah, the aspect of mem-lamed [=70] lights that are revealed through this. For mem-lamed has the numerical value of ayin [eye; also = 70] — that is, one merits the aspect of tov ayin [a good eye], which is the aspect of tikun habris, which depends on the eyes, as it is written, "And you shall not go astray after your hearts and after your eyes, which you go astray after them, in order that you shall remember" (Numbers 15:39) etc. And through the cutting of the orlah — which is the aspect of complete evil, the aspect of ra ayin — through this one merits the aspect of tov ayin, which is the aspect of milah, the aspect of tikun habris, the aspect of Yosef, as mentioned above. And afterwards one must do the priah. And priah — this is the aspect of birur hamedameh: one tears the thin skin that covers the bris and conceals it, which is the aspect of the power of the medameh that covers the bas ayin [the pupil] — which is the aspect of the atarah [crown] of the bris. And one must tear and break this skin and push it away from the holy bris, so that the atarah should be revealed — through the subduing of the medameh, which is the aspect of the skin of the priah. And the primary holy birth — to merit a ben zachar of kedushah, the aspect of zikaron — is through clarifying the drop from the two aforementioned klipos: from ra ayin and from the power of the medameh. They are the aspect of the drop of Eisav and Yishmael, who are the two clouds that cover the eyes, which are the two aforementioned klipos. And therefore from Avraham came forth Yishmael; from Yitzchak came forth Eisav; Yaakov — his bed was complete. For until Yaakov, the zikaron of kedushah was being clarified through beirur achar beirur. For Avraham Avinu, peace be upon him, began to reveal G-dliness in the world — which is the aspect of the aforementioned zikaron: he was revealing and teaching the people of the world that they should cast behind them all the desires of this world and its vanities, and remember well their end, and attach their thought to alma d'asei. And since he was the first to begin drawing and revealing the zikaron in the world, therefore it was necessary to clarify the zikaron — the aspect of ben zachar — through beirur achar beirur, through his son Yitzchak and his grandson Yaakov, who were clarified from the two aforementioned klipos — which are Eisav and Yishmael, the two clouds that cover the eyes, which are the aspect of ra ayin and the power of the medameh, which blemish the eyes, through which the zikaron is blemished, as mentioned above. And therefore Yaakov, who was completely clarified from both aforementioned klipos, therefore afterwards merited that his bed was complete. And because the Avos drew the zikaron into the world as mentioned above, therefore they merited zikaron and their memory remained enduring for all generations, in the aspect of "And I will remember My covenant with Yaakov, and also My covenant with Yitzchak" (Leviticus 26:42) etc. "V'zacharti" [and I will remember] specifically — for they revealed the zikaron in the world, l'adbaka machashavta b'alma d'asei. Therefore they merited that their memory remains for all generations — which is the aspect of a ben zachar that one merits through the zikaron. For the male son is also zikaron — for through one's sons, one's memory remains for all generations. And this is the aspect of "And you shall make them known to your sons and your sons' sons." For each and every person, according to his aspect, must clarify the drop from the two aforementioned klipos: from ra ayin and from the power of the medameh, from Eisav and from Yishmael. And therefore the primary clarification is through ben and ben haben. For father, son, and grandson are the aspect of Avraham, Yitzchak, and Yaakov — through whom was the primary clarification of the zikaron from the two aforementioned klipos, as mentioned above. And therefore the father must toil to learn Torah with his son and his grandson — in order to make known to them the Torah, which is the aspect of zikaron, in order to clarify them from ra ayin and from the power of the medameh. For upon him rests the matter of clarifying his son and his grandson from the two aforementioned klipos, and to introduce in them the zikaron of kedushah, which is the aspect of making known the Torah, as mentioned above. And this is what is said there in this verse: "Only guard yourself and guard your soul very much, lest you forget the things that your eyes saw, and lest they depart from your heart all the days of your life, and you shall make them known to your sons and your sons' sons" (Deuteronomy 4:9). For the primary making-known to his son and grandson is only for the sake of guarding the zikaron well, so that it should not be forgotten — as it is written previously, "lest you forget the things that your eyes saw." "That your eyes saw" specifically — that one should not fall into shikchah, G-d forbid, which is the blemish of the eyes, such that one could forget the things that he saw with his own eyes. And therefore the Torah warned to guard oneself from this, and to guard oneself from shikchah, which is the death of the heart, in the aspect of "and lest they depart from your heart all the days of your life." Rather, to strive to merit the zikaron, l'adbaka machashavta b'alma d'asei — through which one merits a ben zachar, for the son and the grandson, in the aspect of "and you shall make them known to your sons and your sons' sons," as mentioned above. And this is what our Sages of blessed memory said: "Whoever is a talmid chacham, and his son is a talmid chacham, and his grandson is a talmid chacham — the Torah will never cease from his descendants, as it says, 'They shall not depart from your mouth'" etc. For when he is a talmid chacham and his son and grandson are talmidai chachamim, this is the primary fulfillment of the Torah, which is the aspect of zikaron — for the primary clarification of the zikaron is through ben and ben haben, as mentioned above. And since he has merited zikaron in completeness, the Torah will never be forgotten from his descendants — for he has already merited zikaron in completeness, as mentioned above. And this is what the Tosafos explained there: "And this is when they see each other." For the primary zikaron depends on tikun ha'einayim, as mentioned above. And therefore, when one merits seeing with his own eyes his son and grandson as talmidai chachamim — which is the aspect of the rectification of the zikaron in completeness, in the aspect of "and as a remembrance between your eyes" — then he is saved from shikchah, and the Torah will never cease from his descendants forever etc., as mentioned above. And this is the aspect of the five remembrances (chameish zechiros) — all of which are the aspect of guarding the zikaron of kedushah, that is, l'adbaka machashavta b'alma d'asei. For the remembrance of the deed of Miriam, who spoke lashon hara against Moshe Rabbeinu, peace be upon him — this is the aspect of subduing the medameh, which comes through lashon hara, as mentioned above. And the remembrance of the deed of Amalek — this is the aspect of subduing the ra ayin. For Amalek was of very evil eye — for his entire war was only because his eye was evil toward the greatness of Israel. And this is the aspect of "And the entire congregation saw that Aharon had died" (Numbers 20:29). And our Sages of blessed memory expounded: "Do not read 'vayir'u' [and they saw] but 'vayira'u' [and they feared]" — for the ananai hakavod [clouds of glory] departed, and through this the entire congregation was seen and revealed — and then Amalek came, as it is written, "And the Canaanite, the king of Arad, heard" (Numbers 21:1) — which is Amalek, as Rashi explained. For initially the clouds of glory were covering and shielding them and blocking his evil eye, and Amalek had no dominion over them through his evil eye. Only afterwards, after the clouds of glory departed, then he wanted to dominate them, G-d forbid, through his evil eye. And therefore at first he only overpowered those of weak strength, whom the cloud expelled — and they were unable to guard themselves from his evil eye. And this is: "And Amalek came and fought with Israel in Refidim" (Exodus 17:8). And our Sages of blessed memory expounded: "b'rifyon yadayim" [with weakness of hands]. This is the aspect of the weakness of the hands, through which the medameh is subdued — and then the evil eye is also subdued. For the ra ayin overpowers through the power of the medameh, which is also a blemish of the eyes. And through the aspect of the yad, the medameh is subdued and the ra ayin is subdued. And therefore Amalek came upon them through the weakness of hands, as mentioned above. And this is: "And it was, when Moshe raised his hand, Israel prevailed" (Exodus 17:11) etc. "His hand" specifically. For Moshe was able to raise his hand — to clarify through this the good from the medameh and to subdue the evil — through which the ra ayin falls of its own accord. For the primary sustenance of the ra ayin, which is complete evil, is through the medameh in which good and evil are mixed — which is the aspect of the Tree of Knowledge of Good and Evil, the aspect of Nogah, as is known. And when one merits through the aspect of the yad — the aspect of simchah — to subdue the evil in the medameh and to clarify and elevate and raise the good in it to kedushah, through this the completely evil klipos, which are the aspect of ra ayin — complete evil — they fall completely. And this is the aspect of the downfall of Amalek — who is the ra ayin — through the raising of the hand of Moshe, who was the master of all the prophets, who merited the aspaklaria hame'irah [luminous lens]. And all this is the aspect of subduing the medameh through the yad — through which one merits true nevuah, in the aspect of "as Hashem spoke by the hand of Moshe." "By the hand" specifically, as is explained all this in the aforementioned ma'amar. And this is the aspect of the remembrance of yetzias Mitzrayim. For Par'oh and Egypt are the aspect of the power of the medameh, as is explained in the aforementioned ma'amar. And therefore, since they left Egypt and Par'oh and subdued the medameh, and they took the bones of Yosef with them — through which is the primary subduing of the medameh — and afterwards Amalek, who is the ra ayin, came upon them, and they merited subduing and breaking him as well — therefore afterwards they merited Kabbalas HaTorah, which is the aspect of zikaron, the aspect of l'adbaka machashavta b'alma d'asei. For this is the primary purpose of the giving of the Torah and the mitzvos: to merit the life of the World to Come, as mentioned above. And this is the aspect of the remembrance of the standing at Har Sinai, in the aspect of "Remember the day that you stood before Hashem your G-d at Chorev — lest you forget the things that your eyes saw." "That your eyes saw" specifically, as mentioned above. And this is the aspect of the remembrance of Shabbos, in the aspect of "Remember the day of Shabbos to sanctify it." For Shabbos is the aspect of alma d'asei, which is the primary zikaron, as mentioned above. And this is the aspect of what the wicked forget their name after their death. For a person's name is the primary zikaron, in the aspect of "For Your Name and for Your remembrance is the desire of the soul" (Isaiah 26:8). For the primary remembrance of a person after his death is his name alone — for nothing remains of him except his name alone, which is his vitality, in the aspect of "a living soul (nefesh chayah) — that is his name" (Genesis 2:19, as per Midrash). For the name is the nefesh and the vitality of the person, as mentioned above. And it is the primary endurance and remembrance of the person after his death, in the aspect of "and his name shall not be erased from Israel" (Deuteronomy 25:6). For the name is the aspect of zikaron, in the aspect of "This is My Name and this is My remembrance" (Exodus 3:15) etc. And Amalek, who blemished the zikaron through his evil eye — who was jealous of Israel for guarding the zikaron and attaching their thought to alma d'asei, and placing all their toil and effort and service and yearning and longing and desire only for alma d'asei — and he was jealous of them for this and wanted to fight them to weaken, G-d forbid, this aspect of zikaron. And therefore we were commanded to remember the deed of Amalek, as mentioned above. Therefore it is said regarding Amalek: "You have erased their name forever and ever" (Psalms 9:6). For since he blemished the zikaron of kedushah, his name and memory will be erased forever and ever. And therefore the Holy One, blessed be He, swore that "His Name is not complete" etc. until the memory of Amalek is erased. For as long as the memory of Amalek is not completely erased, as it were, the Name is not complete — for the Name is the aspect of zikaron, which is not completed except through the erasing of Amalek, who is the blemish of the zikaron, as mentioned above. And therefore the wicked person, who went during his life after the desires of this world and did not guard the zikaron in this world — l'adbaka machashavta b'alma d'asei — therefore his punishment is measure for measure: he forgets his name after his death, which is the primary blemish of the zikaron, which is the aspect of the name, as mentioned above. But one who merited zikaron and remembered well in this world his end, and attached his thought constantly to alma d'asei — through this his memory and name remain for all generations, and he certainly remembers his name. For he merited zikaron even in his lifetime — for the name is the aspect of zikaron, in the aspect of "This is My Name and this is My remembrance, for all generations", as mentioned above. Based on LM I:57 ("Vayehi mikaitz — Hashem Elokai gadalta me'od"). Core theme: Zikaron (memory/remembrance) = l'adbaka machashavta b'alma d'asei (attaching thought to the World to Come). Two enemies of zikaron: (1) ra ayin (evil eye), (2) koach hamedameh (power of the imaginative faculty). Subduing the medameh = through yad (hand) = simchah = musical instruments = birur ruach tovah from ruach ra'ah. Intro: Summary of LM I:57. Medameh created erev Shabbos bein hashmashos. Lashon hara → medameh. Avshalom = ra ayin → no ben zachar. Par'oh/Mitzrayim = medameh → decreed on males (= zikaron). Yosef subdues medameh. §1: Must teach Torah to male son specifically. Ben zachar = zikaron. Torah = zikaron = l'adbaka machashavta b'alma d'asei. Entire purpose of Torah/mitzvos = olam haba. §2: Father's obligation: clarify son's da'as from medameh → zikaron dikedushah. Must sanctify self at time of tashmish. Tikun habris = ruach = Yosef. Simchah → subdues medameh → male children. Primary zivug at night after chatzos (kinor shel David). Primary zivug on leil Shabbos: Shabbos = medameh subdued completely (created bein hashmashos; rests on shoneh halachos = 6 weekdays; on Shabbos = kulo kodesh). §3: "Zachor es yom haShabbos" = zikaron. "Zachreihu me'echad b'Shabbos" = remember olam haba (= Shabbos) during weekdays (= olam hazeh). Shabbos = tikun ha'einayim (shin-bas = 3 colors of eye + bas ayin). Large step → takes 1/500th eyesight → restored by Kiddush. Kiddush cup → set eyes on it. Yayin = gematria ayin. Kiddush = 70 words (ayin taivin) = tikun ha'ayin → zikaron. §4: Beirur achar beirur: orlah (ra ayin/complete evil) → milah (mem-lamed = 70 = ayin = tov ayin). Priah → birur hamedameh (thin skin = medameh covering bas ayin/atarah). Tippas Eisav v'Yishmael = trein ananin dimchasyan al einin. Avraham → Yishmael, Yitzchak → Eisav, Yaakov → mittaso shleimah. Father/son/grandson = Avraham/Yitzchak/Yaakov. "Asher ra'u einecha" = pgam ha'einayim → shikchah. TC + son TC + grandson TC: when they SEE each other = tikun ha'einayim = tikun hazikaron in completeness. §5: Five remembrances: (1) Ma'aseh Miriam = subduing medameh (from lashon hara). (2) Ma'aseh Amalek = subduing ra ayin. Ananai hakavod protected from Amalek's evil eye; after they departed → Amalek came. "B'Refidim" = b'rifyon yadayim. Moshe raised his hand → clarifies medameh → ra ayin falls. Aspaklaria hame'irah. "B'yad Moshe." (3) Yetzias Mitzrayim = subduing medameh (Par'oh/Mitzrayim) + atzmos Yosef → then defeated Amalek → Kabbalas HaTorah. (4) Ma'amad Har Sinai = "asher ra'u einecha." (5) Shabbos = alma d'asei. §6: Shem ha'adam = ikkar hazikaron. "Nefesh chayah hu shemo." Rasha → forgets name after death (measure for measure: didn't guard zikaron). Tzadik → name/memory endures. Amalek → "sh'mam machisa" → Name not complete until zeicher Amalek erased. "Zeh shmi v'zeh zichri l'dor dor."